The “seal” of God that can be seen, is impressed at the Sunday law decree.
“so” Bondye a ki ka wè a, enprime nan moman dekrè lwa dimanch lan.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Pèsonn nan nou p ap janm resevwa so Bondye a pandan karaktè nou yo gen menm yon sèl tach oswa yon sèl salte sou yo. Se sou nou sa rete pou nou korije defo ki nan karaktè nou yo, pou nou netwaye tanp nanm nan anba tout salte. Lè sa a, dènye lapli a pral tonbe sou nou menm jan premye lapli a te tonbe sou disip yo nan Jou Pannkòt la....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Kisa n ap fè, frè m yo, nan gwo travay preparasyon an? Moun ki ap mete tèt yo ansanm ak lemonn ap resevwa fòm lemonn nan epi yo ap prepare pou mak bèt la. Moun ki pa mete konfyans nan tèt yo, ki ap imilye tèt yo devan Bondye epi ki ap pirifye nanm yo lè yo obeyi verite a, se yo menm k ap resevwa fòm syèl la epi k ap prepare pou sele Bondye a sou fwon yo. Lè dekrè a va soti epi anprent lan va enprime, karaktè yo va rete pwòp e san tach pou letènite.” Testimonies, volim 5, 214, 216.
Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.
Danyèl resevwa sele ki ka wè a lè yo jete l nan twou lyon yo; konsa, chapit la reprezante dekrè lwa dimanch lan.
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. 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 6:15–17.
Lè sa a, mesye sa yo rasanble devan wa a, epi yo di wa a: Konnen, o wa, se lalwa Med yo ak Pès yo, ke okenn dekrè ni okenn òdonans wa a tabli pa ka chanje. Lè sa a, wa a bay lòd, yo mennen Danyèl, epi yo jete l nan twou lyon yo. Kounye a, wa a pale epi li di Danyèl: Bondye pa w la, ou menm ou sèvi l san rete a, li menm ap delivre ou. Epi yo pote yon wòch, yo mete l sou bouch twou a; epi wa a sele l avèk pwòp bag siyati li, ansanm ak bag siyati gran chèf li yo, pou desizyon ki te pran konsènan Danyèl la pa t chanje. Danyèl 6:15–17.
The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.
Istwa a pa fini la, men li fini kote li te kòmanse. Liy chapit sis liv Dànyèl la montre konfederasyon ki te sitou dirije pa sanven prens yo, ak de prezidan ki te pi ba yo, men ki te gen ladan tou konseye yo, kapitèn yo ak gouvènè yo. Alyans senk-fwa a te fòme pou twonpe wa a pou l pèsekite Dànyèl. Istwa a fini ak jijman yo, paske yo ap ilistre yon jijman espesyal ki rive nan lwa dimanch lan; yon jijman ki pa dirije kont sa yo ki reprezante Dànyèl oswa wa a, men kont sa yo ki te twonpe wa a.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Epi wa a te bay lòd, epi yo mennen mesye sa yo ki te akize Danyèl yo; yo jete yo nan twou lyon yo, yo menm, pitit yo, ak madanm yo; epi lyon yo pran fòs sou yo, yo kraze tout zo yo an miyèt moso anvan menm yo te rive anba twou a. Danyèl 6:24.
In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.
Nan senaryo pwofetik la, se toujou legliz la ki twonpe leta a, e chapit sis la ap idantifye twonpri ki te fèt kont wa a. Apre Akab te fin temwen gwo manifestasyon puisans Bondye sou Mòn Kamèl, Eli te mennen li nan lapli a tounen kote Jezabèl. Akab pa t gen okenn rezon pou l panse Jezabèl pa t ap enpresyone devan temwayaj pwisan puisans Bondye a, men Akab te twonpe konsènan rayisman pwofon Jezabèl te gen nan kè li kont Eli. Istwa Eli nan konfwontasyon ak Akab ak Jezabèl la repete ankò nan istwa Jan Batis la (ki te Eli), ak Ewòd ak Ewodyad.
When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.
Lè, nan jou anivèsè li, Ewòd ki te sou anba bweson te pwomèt Salome (pitit fi Ewodyad) mwatye wayòm li, li pa t atann Ewodyad t ap mande tèt Jan an. Wa yo, kit se Akab, Ewòd oswa Dariyis, yo twonpe anba enfliyans fanm ki pa pwòp la, swa pa dans fo pwofèt Jezabèl yo, swa pa dans pitit fi Ewodyad la, oswa pa konfederasyon senk-fwa a nan istwa Danyèl la. Pilat tou te twonpe pa yon sakerdòs kòwonpi, ki te reprezante “legliz” jwif la; epi yon legliz senbolize yon fanm.
The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.
Twonpri a se yon karakteristik nan senaryo pwofetik la, epi Islam twazyèm Malè a se manti yo itilize pou twonpe Nasyonzini nan dènye jou yo pa mwayen laperèz. Ni “twonpri” a, ni “manti” ki pwodui twonpri a, idantifye nan Pawòl pwofetik Bondye a. Wòl Islam lan, ansanm ak lefèt ke papote a vin tounen wityèm tèt pami sèt tèt yo, deja idantifye kòm yon pati nan mesaj ki devwale nan dènye jou yo, ki se Revelasyon Jezi Kris la. Se poutèt sa, demaske twonpri Dariyis la nan chapit sis liv Danyèl la se yon pati nan mesaj ki fòme mesaj Kri Minwi a. Twonpri a se eleman ki geri nèt blesi lanmò a, konsa li resisite papote a kòm wityèm ak dènye wayòm nan. Nan twonpri Dariyis la, de prezidan aposta yo ak sanven prens yo se reprezantan konfederasyon twonpri a, yo mete yo an kontrast ak Danyèl.
One hundred and twenty is a symbol of God’s disciples at Pentecost.
Sanven se yon senbòl disip Bondye yo nan Pannkòt.
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.
E nan jou sa yo, Pyè leve kanpe nan mitan disip yo, li di: (kantite non yo ansanm te anviwon sanven.) Travay 1:15.
Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.
Pannkot la se yon tip lwa dimanch lan lè sele a enprime, epi sanven prens yo ki te twonpe Dariyis yo, se yon senbòl fo prètriz nan tan lwa dimanch lan. De kategori nan moun ki twonpe wa a prezante pa de prezidan aposta yo ak sanven prens aposta yo. De prezidan yo klase ansanm ak Danyèl, ki se pwofèt la. De klas ki twonpe Dariyis yo reprezante yon gwoup fo pwofèt ak yon gwoup prèt kowonpi.
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.
Malè pou bèje yo ki detwi epi gaye mouton patiraj mwen an! se Seyè a ki di sa. Se poutèt sa, men sa Seyè a, Bondye Izrayèl la, di konsènan bèje k ap pran swen pèp mwen an: Nou gaye bann mouton mwen an, nou chase yo ale, epi nou pa t okipe yo; gade, m ap pini nou pou mechanste sa nou fè yo, se Seyè a ki di sa. E mwen menm, m ap rasanble rès bann mouton mwen an soti nan tout peyi kote mwen te chase yo ale yo, epi m ap mennen yo tounen nan pak yo; y ap fè pitit e y ap vin anpil. E m ap mete bèje sou yo ki va pran swen yo; yo p ap pè ankò, yo p ap dekouraje, ni youn p ap manke, se Seyè a ki di sa. Gade, jou yo ap vini, se Seyè a ki di sa, kote m ap leve pou David yon Branch jis; yon Wa ap gouvène, l ap reyisi, epi l ap egzèse jijman ak jistis sou latè. Nan jou li yo, Jida va delivre, e Izrayèl va rete an sekirite; men non yo va rele l la se sa: SEYÈ A, JISTIS NOU. Se poutèt sa, gade, jou yo ap vini, se Seyè a ki di sa, kote yo p ap di ankò: Seyè a vivan, li menm ki te fè pitit Izrayèl yo soti nan peyi Lejip; men pito: Seyè a vivan, li menm ki te fè desandans kay Izrayèl la monte, e ki te mennen yo soti nan peyi nò a, ak nan tout peyi kote mwen te chase yo ale yo; e y ap rete nan pwòp peyi pa yo. Kè mwen anndan mwen kraze poutèt pwofèt yo; tout zo mwen ap tranble; mwen tankou yon moun sou, tankou yon moun diven fin kraze, poutèt Seyè a, e poutèt pawòl sentete li yo. Paske peyi a plen adiltè; paske poutèt madichon peyi a nan dèy; bèl kote dezè a yo cheche, e chemen yo mechan, e fòs yo pa dwat. Paske ni pwofèt ni prèt pwofàn; wi, se nan kay mwen menm mwen jwenn mechanste yo, se Seyè a ki di sa. Se poutèt sa chemen yo va pou yo tankou chemen glise nan fènwa: y ap pouse yo vanse, epi y ap tonbe ladan; paske m ap fè malè rive sou yo, wi, nan ane vizitasyon yo a, se Seyè a ki di sa. Jeremi 23:1–12.
Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.
“Ane vizitasyon” Jeremi an se jijman kont konspiratè yo ki te twonpe Dariyis. Jijman kont fo pwofèt yo ak prèt yo se yon sijè nan Pawòl pwofetik la. E menm jan yon prètriz koripsyon te mennen otorite women yo epi te twonpe yo kont Kris la, konsa konplo ki nan Danyèl sis la ap trete menm verite pwofetik sa a.
The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.
Liy pwofetik chapit senk liv Danyèl la prezante jijman egzekitif ki egzekite sou kòn Repibliken an ak sou nasyon Etazini nan lwa dimanch lan. Jijman sa a akonpli pa Islam twazyèm Malè a, ki te fofile antre nan wayòm nan pa miray sid la ki pa t veye. Liy lwa dimanch lan nan chapit twa liv Danyèl la idantifye pèp Bondye a kòm yo leve yo kòm yon drapo pou tout lemonn nan menm moman sa a. Chapit sis la konsantre sou jijman ki egzekite sou fo pwofèt yo nan menm istwa sa a.
At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.
Nan lwa dimanch Ozetazini, kòn pwotestan aposta a fòme ak de klas: youn ki soutni dimanch kòm jou adorasyon an, epi lòt la ki anven fè pwofesyon li soutni saba a kòm jou adorasyon an. Korespondan yo anndan kòn Repibliken an se pati Demokrat ak pati Repibliken yo. Chak nan de kòn aposta sa yo te prefigire pa Sadiseyen yo ak Farizyen yo nan tan Kris la. De prezidan aposta yo ansanm ak sanven prèt yo nan twonpri Dariyis la reprezante tou de kategori kòn aposta pwotestantis lan. Menm si, an reyalite, yo te figi politik nan epòk kote istwa a te dewoule a, kontèks pwofetik la idantifye se pouvwa relijye aposta a ki twonpe leta.
The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.
Istwa a, jan sa li ilistre sou Mòn Kamèl, idantifye de kategori fo pwofèt: pwofèt Baal yo ak pwofèt Achtawòt yo. Ansanm, yo tipifye konbinezon legliz ak leta a, paske Baal se yon dye gason, epi Achtawòt se yon dye fi. Alafen, Eli te egzekite fo pwofèt Mòn Kamèl yo, menm jan ak konplo moun ki nan Danyèl chapit sis la te jete nan twou lyon yo.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Eli te di yo: Pran pwofèt Baal yo; pa kite youn menm chape. Epi yo pran yo; Eli mennen yo desann bò ravin Kichon an, epi li touye yo la. 1 Wa 18:40.
In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).
Nan menm istwa sou Mòn Kamèl la, jan Jan Batis reprezante li, pouvwa ki twonpe a se pitit fi a. Toude istwa yo idantifye twonpè yo kòm moun k ap danse, swa bò kote ofrann yo sou Mòn Kamèl, oswa nan fèt anivèsè nesans Ewòd la, nan mitan soulerès li a, kote Salome te fè dans twonpè li a. Ansanm, de liy sa yo idantifye konbinezon legliz ak leta ki rive nan fòmasyon konplè li nan lwa dimanch la, epi yo montre legliz aposta Etazini yo se pitit fi Ewodyad, ki se Jezabèl, e yo toulede reprezante Katolisism. Anivèsè nesans Ewòd la make fen sizyèm wayòm bèt tè a, men an menm tan li make nesans setyèm wayòm pwofesi biblik la (Nasyonzini).
In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.
Nan pwomès menm Erod fè Salome a, li dakò pou l bay Salome mwatye wayòm li a, sa ki idantifye setyèm wayòm nan kòm yon konbinezon mwatye legliz ak mwatye leta. Wayòm nan kòmanse lè tèt Jan delivre bay Ewodyad. Se poutèt sa setyèm wayòm nan reprezante nan Revelasyon chapit disèt kòm youn ki kontinye sèlman pou yon ti tan. Se nan lwa dimanch lan inyon an twa-fwa a tabli, paske se la dis wa yo dakò bay bèt la wayòm kout dire yo a pou yon sèl “èdtan”. Yon sèl “èdtan” sa a se “èdtan” kriz lwa dimanch lan, ki kòmanse Ozetazini epi ki fini lè Mikayèl leve kanpe.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Epi dis kòn ou te wè yo se dis wa, ki poko resevwa okenn wayòm; men yo resevwa pouvwa kòm wa pandan yon èdtan avèk bèt la. Yo gen yon sèl lide, epi yo pral bay bèt la pouvwa ak fòs pa yo. Yo pral fè lagè ak Ti Mouton an, epi Ti Mouton an pral genyen batay sou yo, paske li se Seyè tout seyè yo, ak Wa tout wa yo; epi moun ki avèk li yo rele, yo chwazi, e yo fidèl. Revelasyon 17:12–14.
The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.
Dis wa poto, ki Erodi reprezante, dakò nan anivèsè setyèm wayòm nan pou bay mwatye wayòm pa yo bay bèt la pandan kriz lwa dimanch lan, ki reprezante kòm “yon lè.” Nan “lè” sa a, men ki ekri a parèt sou miray Bèlchaza a. Nan “lè” sa a, Chadrak, Mechak ak Abèdnègo yo jete nan fou a, epi yo leve anlè nan yon nwaj menm jan ak de temwen yo nan Revelasyon chapit onz la. Inyon an twa-fwa rasanble ansanm pa mwayen twonpri bèt tè a fè a, li menm ki fè dife desann soti nan syèl la devan je lèzòm.
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.
Epi mwen gade, epi mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, men li te pale tankou yon dragon. Li egzèse tout pouvwa premye bèt la devan li, epi li fè tè a ansanm ak moun ki rete sou li adore premye bèt la, sa 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 mèvèy 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, sa ki te resevwa blesi nepe a epi ki te kontinye viv la. Revelasyon 13:11–14.
The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.
Mond lan twonpe, pa tèlman pa mirak yo menm, men pito pa “mwayen mirak sa yo” ke li te gen pouvwa pou l fè. Ekspresyon “mwayen mirak sa yo” se yon fraz yo ajoute, men li mete anfaz ki kòrèk la sou mirak yo, e sa se yon bagay ki dwe remake avèk anpil atansyon. Fason mesaj fo a (dife ki soti nan syèl la) twonpe mond lan, enpòtan pou nou rekonèt li, paske kounye a nou rive nan menm istwa a kote popilasyon planèt latè yo ap sibi yon kalite ipnotizasyon atravè yon “otowout enfòmasyon” ke machann globalis latè yo ap kontwole epi manipile. Sijè sa a, nou pral kite l pou atik k ap vini yo, men pou kounye a nou senpleman ap fè remake ke twonpri prezidan ak chèf yo te fè sou Dariyis la, se yon sijè pwofetik espesifik, ki gen ladan l plizyè eleman ki konekte youn ak lòt e ki bezwen rekonèt.
The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.
Inyon twa-fwa a reyini pa mwayen twonpri dans sansyèl Salomé a devan chèf yo nan fèt anivèsè Ewòd la. Twonpri yo te fòse sou Pilat la, ki te gen yon nati doub, sètadi akizasyon ke Kris la t ap lakòz e ankouraje sedisyon kont pouvwa leta a, epi tou ke Li t ap blasfeme kont pouvwa relijye a. Nan istwa sa a, twa opozan te reyini ansanm. Pouvwa women an (leta a), Barabas, yon fo Kris (fo pwofèt la), ak legliz jwif aposta a (bèt la). Legliz aposta a te twonpe otorite women an (leta a) avèk manti doub sedisyon ak blasfèm nan.
When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.
Lè Darius finalman vin reveye sou motivasyon moun k ap twonpe l yo, yo fòse l voye Danyèl nan twou lyon yo. Danyèl te vyole lwa leta a poutèt obeyisans li anvè lwa Bondye a. Manti yo te prezante bay Darius la te reyalize lè yo te leve ògèy Darius, konsa yo te anpeche l rekonèt motivasyon moun k ap twonpe l yo. Manti a ak twonpri ki nan istwa Danyèl ak twou lyon yo idantifye obeyisans anvè Bondye kòm blasfèm ak sedisyon, sa ki te menm twonpri doub kwa a, epi waymark kwa a aliyen ak waymark lwa dimanch la.
The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.
Pinisyon pouvwa relijye ki twonpe a se yon sijè pwofesi biblik, menm jan tou se lefèt ke pouvwa relijye a twonpe pouvwa leta a.
“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.
“Moun yo wè yo te twonpe yo. Yo akize youn lòt kòmkwa se yo menm ki te mennen yo nan destriksyon; men yo tout mete ansanm pou vide kondanasyon ki pi anmè yo sou minis yo. Pastè enfidèl yo te pwofetize bagay dous; yo te mennen moun ki t ap koute yo pou anile lalwa Bondye a epi pou pèsekite sila yo ki ta vle kenbe l sen. Kounye a, nan dezespwa yo, anseyan sa yo konfese devan lemonn travay twonpri yo a. Foul moun yo plen ak kòlè. ‘Nou pèdi!’ yo rele, ‘epi se nou menm ki kòz ruinn nou;’ epi yo vire sou fo bèje yo. Menm moun ki te konn admire yo pi plis la va pwononse madichon ki pi terib sou yo. Menm men ki te konn kouwone yo ak lorye va leve pou detwi yo. Epe ki te dwe touye pèp Bondye a yo itilize kounye a pou detwi lènmi yo. Toupatou gen konfli ak san k ap koule.” The Great Controversy, 655.
The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.
Apre tan gras la fini, yo vire kont dirijan relijye yo, paske twoupo yo rekonèt yo te twonpe pa yon manti dirijan relijye yo te gaye. Prezidan yo ak chèf yo, ansanm ak fanmi yo, tout te sibi menm jijman vanjans lan poutèt manti yo te pwopaje a. Lè Eli te touye fo pwofèt yo sou Mòn Kamel, se menm vanjans sa a ki reprezante nan “gwo tranblemanntè” a nan Revelasyon chapit onz la, lè “sèt mil” yo chavire.
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 11:13.
E menm lè a te gen yon gwo tranblemanntè, epi dizyèm pati vil la tonbe, epi nan tranblemanntè a sèt mil moun te mouri; epi rès yo te vin anvayi ak laperèz, e yo te bay Bondye syèl la glwa. Revelasyon 11:13.
In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.
Nan akonplisman gwo tranblemanntè Revolisyon fransè a, sèt mil moun ki te touye yo te reprezante wayote Lafrans. Nan “lè” gwo tranblemanntè a, sa vle di lwa dimanch lan, sèt mil moun ki touye yo reprezante Advantis Setyèm Jou ki bese devan Wòm, paske se sèlman moun ki konprann responsablite Saba setyèm jou a ki resevwa mak bèt la lè lwa dimanch lan rive.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Chanjman jou repo a se siy oswa mak otorite legliz Women an. Moun ki, pandan yo konprann reklamasyon katriyèm kòmandman an, chwazi obsève fo jou repo a nan plas vrè jou repo a, se konsa y ap rann omaj a pouvwa sa a ki sèl ki bay lòd pou sa. Mak bèt la se jou repo papal la, ke lemonn aksepte nan plas jou Bondye te fikse a.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Men, lè a pou resevwa mak bèt la, jan pwofesi a te deziyen l, poko rive. Tan eprèv la poko vini. Gen vrè kretyen nan tout legliz, san wete kominyon Katolik Wòm nan. Pèsonn pa kondane jiskaske yo fin resevwa limyè a epi yo fin wè obligasyon ki nan katriyèm kòmandman an. Men lè dekrè a va pibliye pou fè respekte fo saba a, epi lè gran rèl twazyèm zanj lan va avèti lèzòm kont adorasyon bèt la ak imaj li a, liy lan va trase klèman ant sa ki fo ak sa ki vre. Lè sa a, sila yo ki ap toujou kontinye nan transgresyon an va resevwa mak bèt la sou fwon yo oswa sou men yo.”
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Avèk pa rapid, nou ap pwoche peryòd sa a. Lè legliz pwotestan yo va ini ak pouvwa sivil la pou soutni yon fo relijyon, relijyon sa a menm zansèt yo te sibi pèsekisyon ki pi sevè a poutèt yo te opoze avè l, lè sa a, yo pral fè saba papal la respekte pa otorite ini legliz ak leta. Pral gen yon apostazi nasyonal, ki pral fini sèlman nan destriksyon nasyonal.” Bible Training School, 2 fevriye 1913.
The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.
“Set mil” yo ki detwi nan “lè” gwo tranblemanntè a, sa vle di lwa dimanch lan, yo jwenn paralèl yo tou nan “set mil” yo ki te refize bese devan Jezabèl nan tan Eli a.
Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.
Men, mwen kite pou mwen sèt mil moun ann Izrayèl, tout jenou ki pa t pliye devan Baal, ak tout bouch ki pa t bo li. 1 Wa 19:18.
The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.
Premye referans a sèt mil la idantifye yon gwoup fidèl ki te refize bese devan Jezabèl, epi dènye referans lan reprezante yon rès ki, yo menm, bese devan Jezabèl. Lè papote a konkeri peyi gloriye a (bèt tè a nan Revelasyon trèz), nan lwa dimanch lan, yon klas “ranvèse,” tandiske yon lòt klas chape anba men kontwòl Babilòn, paske mesaj pou soti nan Babilòn nan kòmanse lè sa a.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
L ap antre tou nan peyi bèl pouvwa a, e anpil peyi pral tonbe anba pouvwa li; men sa yo va chape anba men li: Edòm, Mowab, ak chèf pitit Amon yo. Dànyèl 11:41.
The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.
Mo “countries” se yon mo yo ajoute, paske anpil peyi pa “ranvèse” lè lwa dimanch lan vini, men anpil Advantis Setyèm Jou, endividyèlman, wi; paske se nan moman sa a se sèlman yo menm yo konsidere kòm responsab devan limyè twazyèm zanj lan. Se yo menm ki “anpil” la, paske se yo menm ki te rele pou yo te pami sila yo ki te resevwa sele Bondye a, men yo te rejte apèl sa a.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Epi li di li: Zanmi, kijan ou fè antre isit la san ou pa gen rad nòs la? Epi li pa t kapab di yon mo. Lè sa a, wa a di sèvitè yo: Mare men l ak pye l, mennen l ale, epi jete l nan fènwa deyò; se la pral gen kriye ak manje dan. Paske anpil moun resevwa apèl, men se kèk ki chwazi. Matye 22:12–14.
The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.
Twonpri chèf yo ak prezidan yo nan Danyèl chapit sis la idantifye pinisyon pouvwa relijye a ki twonpe pouvwa leta a.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Epi wa a te bay lòd, epi yo mennen mesye sa yo ki te akize Danyèl yo; yo jete yo nan twou lyon yo, yo menm, pitit yo, ak madanm yo; epi lyon yo pran pouvwa sou yo, yo kraze tout zo yo an miyèt moso anvan menm yo te rive anba twou a. Danyèl 6:24.
We shall continue the book of Daniel in the next article.
Nou pral kontinye liv Danyèl la nan atik ki vin apre a.
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.
Epi ki sa m ta di ankò? Paske tan an ta manke m pou m rakonte konsènan Gedeon, ak Barak, ak Samson, ak Jeftae; sou David tou, ak Samyèl, ak pwofèt yo; ki, pa lafwa, te soumèt wayòm yo, te pratike jistis, te resevwa pwomès yo, te bouche bouch lyon yo. Ebre 11:32, 33.