The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.
Sis premye chapit liv Danyèl la reprezante istwa bèt tè a nan Revelasyon trèz. Etazini yo (bèt tè a) te kòmanse kòm sizyèm wayòm pwofesi biblik la an 1798, lè papote a (bèt lanmè a nan Revelasyon trèz) te resevwa yon blesi mòtèl pwofetik, epi li te fini rèy li kòm senkyèm wayòm pwofesi biblik la.
The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.
Istwa bèt latè a se istwa avètisman sou pwòch jijman Bondye yo. Nan kòmansman istwa bèt latè a, jijman ankèt Bondye a te kòmanse, epi nan fen bèt latè a, jijman egzekitif Bondye a kòmanse. Avètisman sou pwòch jijman ankèt Bondye a, nan kòmansman an, te reprezante pa mesaj premye zanj lan nan Revelasyon chapit katòz, ki te rive nan “tan lafen an” an 1798. Avètisman sou pwòch jijman egzekitif Bondye a, nan fen an, reprezante kòm twa mesaj twa zanj yo nan Revelasyon chapit katòz, ki te rive nan “tan lafen an” an 1989.
At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.
Nan chak “tan lafen” yo, gen yon pati nan liv Danyèl la ki de sele. Nan kòmansman istwa bèt tè a, an 1798, chapit sèt, uit ak nèf nan Danyèl te de sele. Chapit sa yo prezante kòm vizyon larivyè Oulayi a. Nan istwa fen bèt tè a, an 1989, chapit dis, onz ak douz nan Danyèl te de sele. Chapit sa yo prezante kòm vizyon larivyè Idèkèl la. Chak fwa liv Danyèl la de sele, gen yon pwosesis eprèv an twa etap ki vini sou jenerasyon k ap viv nan moman sa a.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Epi li di: Ale nan chemen ou, Danyèl; paske pawòl yo fèmen epi sele jouk tan lafen an. Anpil moun pral pirifye, yo pral blanchi, epi yo pral pase anba eprèv; men mechan yo pral aji avèk mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann. Danyèl 12:9, 10.
The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.
Pwosesis tès an twa etap la baze sou estrikti mo ebre yo tradui kòm “verite,” ki te fòme lè yo te mete ansanm premye, trèzyèm, ak dènye lèt alfabè ebre a. Mo ebre sa a reprezante epi li posede pouvwa kreyatif Bondye. Tout verite pwofetik konstwi sou mo sa a, menm jan ak pwosesis tès an twa etap la nan chapit douz liv Danyèl la. Mo sa a pa sèlman reprezante pouvwa kreyatif Bondye, men li reprezante tou Jezikri, ki se Verite a, epi ki se tou Premye a ak Dènye a, jan premye ak dènye lèt alfabè ebre a montre sa.
The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.
Istwa kòmansman bèt latè a, lè avètisman sou pwòch jijman ankèt la te rive nan tan lafen an an 1798, reprezante pa premye zanj Revelasyon katòz la. Mesaj premye zanj lan nan Revelasyon chapit katòz la genyen chak nan twa etap yo, ki se verite a, e ki reprezante pwosesis eprèv an twa etap ki te konfwonte jenerasyon an lè premye zanj lan te rive an 1798.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Mwen wè yon lòt zanj k ap vole nan mitan syèl la, li te gen levanjil etènèl la pou l anonse bay moun ki rete sou tè a, ak tout nasyon, tout fanmi, tout lang, ak tout pèp, Li t ap di byen fò: Krent Bondye, epi bay li glwa; paske lè jijman li a rive; epi adore li menm ki fè syèl la, tè a, lanmè a, ak sous dlo yo. Revelasyon 14:6, 7.
The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.
Istwa final bèt ki soti sou tè a, lè avètisman sou pwòch jijman egzekitif la te rive nan tan lafen an an 1989, reprezante pa twa zanj ki nan Revelasyon chapit katòz la. Twa zanj ki nan Revelasyon katòz yo reprezante twa etap yo, ki se verite a, epi twa zanj yo reprezante pwosesis eprèv an twa etap la ki te konfwonte jenerasyon ki t ap viv lè twazyèm zanj lan te rive an 1989.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Apre sa, mwen wè yon lòt zanj k ap vole nan mitan syèl la, ki te gen levanjil etènèl la pou l anonse bay moun ki rete sou tè a, ak bay tout nasyon, tout branch fanmi, tout lang, ak tout pèp. Li t ap di ak yon gwo vwa: Gen krentif pou Bondye, epi bay li glwa; paske lè jijman li a rive; epi adore sila a ki fè syèl la, tè a, lanmè a, ak sous dlo yo. Apre sa, yon lòt zanj te swiv, li t ap di: Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a. Epi twazyèm zanj lan te swiv yo, li t ap di ak yon gwo vwa: Si yon moun adore bèt la ak imaj li a, epi li resevwa mak li sou fwon li, oswa sou men li, li menm tou l ap bwè nan diven kòlè Bondye a, ki vide san melanj nan gode endiyasyon li a; epi y ap toumante l ak dife ak souf nan prezans zanj sen yo, ak nan prezans Ti Mouton an. Epi lafimen touman yo ap monte pou tout tan ak pou letènite; epi yo pa gen repo ni lajounen ni lannuit, yo menm ki adore bèt la ak imaj li a, ak nenpòt moun ki resevwa mak non li. Men pasyans sen yo: men sa yo ki kenbe kòmandman Bondye yo, ak lafwa Jezi. Revelasyon 14:6–12.
The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.
Liv Dànyèl la bati sou twa mesaj zanj yo. Estrikti sa a se ni twa etap mo ebre ki vle di “verite” a, ni pwosesis egzamen ki koresponn lan, ki fèt an twa etap; men pwosesis egzamen sa a dewoule sou liy istorik bèt ki sòti sou tè a nan Revelasyon chapit trèz la (Etazini), epi tou sou liy istorik de kòn bèt ki sòti sou tè a (Repiblikanis ak Pwotestantis). Istwa Etazini, ki kòmanse an 1798 e ki kontinye jouk rive nan lwa dimanch ki pral vini byento a, se menm peryòd istwa kote legliz Advantis Setyèm Jou a egziste. Se poutèt sa, liv Dànyèl la gen ladan l tou estrikti ki dekri istwa Advantis la, ki kòmanse an 1798 e ki kontinye jouk rive nan lwa dimanch ki pral vini byento a. Lè li fè sa, liv Dànyèl la idantifye menm istwa pwofetik yo ki reprezante nan liv Revelasyon an, e konsa li bay premye temwen an ki mennen mesaj dezyèm temwen an rive nan pèfeksyon. Pèfeksyon de liv sa yo reyalize pa menm fenomèn pwofetik ki te egziste nan relasyon Antyen Testaman an ak Nouvo Testaman an.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Istwa lavi, lanmò, ak rezirèksyon Jezi, antanke Pitit Bondye a, pa ka demontre nètale san prèv ki nan Ansyen Testaman an. Kris la revele nan Ansyen Testaman an avèk menm klète tankou nan Nouvo Testaman an. Youn rann temwayaj sou yon Sovè ki te gen pou vini, tandiske lòt la rann temwayaj sou yon Sovè ki vini jan pwofèt yo te predi a. Pou yon moun kapab apresye plan redanmsyon an, li nesesè pou Ekriti Ansyen Testaman an byen konprann nèt. Se limyè gloriye ki soti nan tan pwofetik ki pase a ki fè lavi Kris la ak ansèyman Nouvo Testaman an parèt avèk klète ak bote. Mirak Jezi yo se yon prèv divinite li; men prèv ki pi fò yo ki montre li se Redanmtè mond lan jwenn nan pwofesi Ansyen Testaman an lè yo konpare yo ak istwa Nouvo Testaman an. Jezi te di Juif yo: ‘Sonde Ekriti yo; paske nou panse se nan yo nou gen lavi etènèl, e se yo menm ki rann temwayaj sou mwen.’ Nan epòk sa a pa t gen okenn lòt ekriti ki te egziste apa de sa ki nan Ansyen Testaman an; konsa, lòd Sovè a bay la klè.” Spirit of Prophecy, volume 3, 211.
The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.
“Istwa lavi, lanmò, ak rezirèksyon Jezi a,” rezime travay Kris la an favè limanite, e li rann temwayaj sou twa etap yo, e twa etap sa yo se “verite” a. Mo ebre ki vle di “verite” a reprezante Jezi, ki se premye a ak dènye a, kòmansman an ak fen an, Alfa a ak Omega a; e mo a li menm konpoze ak premye ak dènye lèt yo, ki reprezante menm reyalite a, paske, antanke Alfa ak Omega, Jezi montre fen yon bagay ansanm ak kòmansman yon bagay. Lavi, lanmò, ak rezirèksyon Kris la se verite, paske, pami lòt bagay, yo reprezante pa twa etap, e premye ak dènye etap la se toude “lavi,” paske “lavi” ak “rezirèksyon” se toude “lavi.” Lèt ki nan mitan mo ebre a se trèzyèm lèt alfabè a, e trèz se yon senbòl rebelyon, e lanmò Kris la te rive akoz rebelyon Satan ak pitit Adan yo, ki te mete tèt yo ansanm avè l nan rebelyon li a.
The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.
Konpreyansyon Revelasyon Jezikri ki nan liv Revelasyon an vin dezsele jis anvan fen tan gras limanite a, e yon eleman prensipal nan verite ki dezsele nan moman sa a se ke Kris la se “verite” a, Alfa ak Omega, ki mete siyati li kòm Alfa ak Omega sou verite li menm te òdone pou egziste nan Pawòl li a. Lè Sè White te ekri, “Istwa lavi, lanmò, ak rezirèksyon Jezi, antanke Pitit Bondye a, pa ka demontre nètale san prèv ki nan Ansyen Testaman an. Kris revele nan Ansyen Testaman an avèk menm klète tankou nan Nouvo Testaman an,” li ap konfime, pou moun ki va wè yo, ke mesaj twa zanj yo nan Revelasyon chapit katòz la (ki yo menm tou estriktire sou menm twa etap yo, kòm “lavi, lanmò ak rezirèksyon”), “pa ka demontre nètale san prèv ki ladan” liv Danyèl la.
She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”
Li ap idantifye tou ke liv Dànyèl la rann temwayaj sou yon Babilòn “ki gen pou vini”, tandiske liv Revelasyon an rann temwayaj sou yon Babilòn ki “rive deja” nan jan liv Dànyèl la te predi li. Anplis de sa, aplikasyon an idantifye ke “pou yon moun apresye” liv Revelasyon an, fòk liv Dànyèl la “byen konprann nèt”, paske “se limyè gloriye” ki soti nan liv Dànyèl la “ki fè lavi Kris la ak ansèyman yo” nan liv Revelasyon an “parèt avèk klate ak bote.”
Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.
Pawòl li yo kapab konprann tou kòm yon fason pou idantifye ke “mirak Jezi yo,” jan yo reprezante nan liv Revelasyon an, se “yon prèv divinite li; men prèv ki pi fò yo ke li se Redanmtè lemonn nan jwenn” lè pwofesi liv Danyèl la “konpare ak istwa” liv Revelasyon an. Anplis de sa, nou kapab rekonèt ke lè “Jezi te di Juif yo: ‘Egzamine Ekriti yo; paske nou panse nan yo nou gen lavi etènèl, e se yo menm ki rann temwayaj de mwen,’” pou Juif espirityèl jodi a, se liv Danyèl la ki rann temwayaj sou Revelasyon Jezikri a, e se nan revelasyon sa a ki sele a retire sou li jis anvan fen tan gras la lavi etènèl jwenn.
The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.
Liv Dànyèl la prezante verite pwofetik ki mennen nan pèfeksyon yo nan liv Revelasyon an. Li bati sou twa etap yo ki reprezante pa mo ebre ki vle di “verite” a, e konsa liv la li menm reprezante yon tès pou jenerasyon kote reyalite sa yo devwale epi fè konnen. Jezi Li menm, kòm Alfa ak Omega, mete anfas dirèkteman nan premye pawòl ak premye chapit liv Revelasyon an. Atik sa yo montre tou ke Dànyèl chapit youn genyen menm estrikti pwofetik la ak menm karakteristik mesaj premye zanj lan nan Revelasyon chapit katòz la.
The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.
Premye mesaj zanj lan ak Dànyèl chapit premye a, toude idantifye pwosesis tès an twa etap la ki se siyati Alfa ak Omega. Chapit la kòmanse avèk Babilòn literal ki konkeri Jida literal, epi liv la mennen rive nan dènye batay ant Babilòn ak Jida, jan sa reprezante nan dènye sis vèsè Dànyèl chapit onz la. Nan vèsè sa yo, Babilòn espirityèl la konkeri pa Jida espirityèl la, menm jan Mikal leve kanpe epi tan gras limanite a fini. Vèsè sa yo reprezante fen istwa pwofetik lagè ant Babilòn ak Jida. Nan vèsè sa yo, gerizon blesi mòtèl la ilistre.
The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.
Vèsè ki dekri gerizon blesi mòtèl la kòmanse ak vèsè karant nan Danyèl onz, ki kòmanse ak pawòl sa yo: “Epi nan tan lafen an.” “Tan lafen an” nan vèsè a reprezante ane 1798, lè papote a te resevwa blesi mòtèl li. Apre sa, vèsè yo rakonte istwa kijan blesi mòtèl la geri, pandan papote a ap soumèt, an premye, lènmi li a, wa sid la (Inyon Sovyetik); an dezyèm, alye li a, peyi gloriye a (Etazini); epi an twazyèm, viktim li a, Ejip (Nasyonzini). Nan vèsè karantsenk la, papote a (wa nò a) rive nan finisman li, san pèsonn pou ede li. Istwa gerizon blesi mòtèl papote a nan vèsè sa yo kòmanse ak tonbe papote a an 1798, epi li fini ak dènye leve ak tonbe papote a. Vèsè ki ant ouvèti pasaj la ak fèmti pasaj la idantifye rebelyon ki nan mitan an.
The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.
Mo ebre pou “verite” a fòme lè premye lèt la, trèzyèm lèt la, ak dènye lèt alfabè ebre a reyini ansanm. Trèz se yon nonb ki senbolize rebelyon, ansanm ak istwa ki genyen ant premye a ak dènye a. Nan dènye pasaj pwofetik ki nan liv Danyèl la, menm lagè espirityèl ki reprezante nan premye vèsè liv la reprezante tou. Vèsè sa yo entwodui chapit premye a, kote nou jwenn pwosesis eprèv an twa etap la ki se verite a. Apre sa, nan dènye pasaj la, nou jwenn menm twa etap sa yo, paske li kòmanse avèk premye tonbe papote a epi li fini avèk dènye tonbe papote a, epi nan mitan an li vlope rebelyon dènye jou yo.
Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.
Nan dènye sis vèsè sa yo nan chapit onz Danyèl la, gen yon dezyèm temwen pou verite a; paske premye pouvwa jewografik papote a te bezwen ranvèse a (wa sid la) se yon senbòl pouvwa dragon an, menm jan ak dènye nan twa pouvwa jewografik yo (Ejip). Konkwèt an twa etap ki nesesè pou blesi mòtèl la geri, kòmanse avèk wa sid la, ki se yon senbòl pouvwa dragon an nan ateyis; epi dènye nan twa pouvwa yo, ki reprezante pa Ejip, se prensipal senbòl biblik ateyis ki asosye ak dragon an. Anfèt, mo ki tradui kòm “sid” nan vèsè karant pasaj la se “negeb”, ki pafwa tradui kòm Ejip. Twa obstak yo pote siyati verite a, paske premye obstak la se dènye obstak la. Pouvwa ki nan mitan an se peyi bèl pouvwa a (Etazini). Se nan Etazini rebelyon lwa dimanch lan fèt, epi senbòl Etazini lè li te kòmanse se te trèz koloni.
The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.
Siyati Alfa ak Omega a anvayi liv Danyèl la, e li bay temwayaj la ki, lè yo mete l ansanm ak liv Revelasyon an, tabli divinite Jezikri. Dapre Danyèl chapit douz, ak pwosesis eprèv an twa etap ki rive nan jenerasyon kote liv la desele; rejte revelasyon sou estrikti liv Danyèl la, se fè pati moun yo idantifye kòm mechan yo. Dapre Revelasyon chapit katòz, rejte revelasyon sou estrikti liv Danyèl la, se fè pati moun yo idantifye kòm sila yo k ap adore bèt la ak imaj li.
The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.
Liv Revelasyon an fè konnen ke jis anvan tan gras la fini, Revelasyon Jezikri a devwale; e Revelasyon Jezikri a gen ladan l devwalman estrikti liv Danyèl la.
“Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.
“Lèzòm te onore Danyèl lè yo te konfye l responsablite leta ak sekrè wayòm ki gen dominasyon inivèsèl; Bondye menm te onore l kòm anbasadè pa Li, e Li te ba li anpil revelasyon sou mistè syèk ki t ap vini yo. Pwofesi mèvèy li yo, jan li te ekri yo nan chapit 7 rive 12 liv ki pote non li a, pa t menm fin konprann nèt pa pwofèt la li menm; men, anvan travay lavi li te rive nan bout li, yo te ba li benediksyon asirans sa a, ke ‘nan fen jou yo’—nan dènye peryòd listwa mond sa a—yo t ap ankò pèmèt li kanpe nan pòsyon pa li ak nan plas pa li. Yo pa t ba li pou l konprann tout sa Bondye te revele konsènan bi diven an. Yo te bay li lòd sa a konsènan ekriti pwofetik li yo: ‘Fèmen pawòl yo, epi sele liv la’; bagay sa yo te dwe sele ‘jis nan tan lafen an.’ ‘Ale fè wout ou, Danyèl,’ zanj lan te ankò bay mesaje fidèl Jewova a lòd; ‘paske pawòl yo fèmen epi sele jouk nan tan lafen an…. Men ou menm, ale fè wout ou jouk lafen an vini; paske ou pral repoze, epi ou pral kanpe nan pòsyon pa ou nan fen jou yo.’ Daniel 12:4, 9, 13.”
“As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.
“Pandan n ap pwoche bò fen listwa mond sa a, pwofesi ki ekri pa Danyèl yo mande atansyon espesyal nou, paske yo gen rapò ak menm epòk n ap viv ladan l lan. Ansanm ak yo, fòk yo mare ak ansèyman dènye liv Ekriti Nouvo Testaman an. Satan fè anpil moun kwè ke pati pwofetik nan ekriti Danyèl ak Jan revelatè a pa ka konprann. Men pwomès la klè: yon benediksyon espesyal ap akonpaye etid pwofesi sa yo. ‘Moun ki gen sajès yo va konprann’ (vèsè 10), se sa ki te di konsènan vizyon Danyèl yo ki te pou louvri nan dènye jou yo; epi konsènan revelasyon Kris la te bay sèvitè li Jan pou direksyon pèp Bondye a pandan tout syèk yo, pwomès la se: ‘Benediksyon pou moun ki li a, ak pou moun ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo.’ Revelasyon 1:3.” Prophets and Kings, 547.
Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”
Pale nan tan fiti pou epòk pa li a, Sè White te deklare, “pandan n ap pwoche bò fen istwa mond sa a”, “‘moun saj yo va konprann,” ke “pwofesi Daniel te ekri yo mande atansyon espesyal nou, paske yo gen rapò ak menm tan n ap viv ladan l lan.” “Anpil revelasyon sou mistè syèk k ap vini yo. Pwofesi mèvèy li yo, jan li te ekri yo nan chapit sèt rive douz nan liv ki pote non li an,” “dwe devwale nan dènye jou yo.”
When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.
Lè liv Dànyèl la louvri, li pwodui yon pwosesis pirifikasyon an twa etap, ki mete jenerasyon k ap viv nan moman Lyon ki soti nan branch fanmi Jida a bay pèp Li a liv Dànyèl la anba eprèv. Nan Revelasyon dis, Sè White fè nou konnen zanj ki te desann nan se te “pa t mwens pase Jezikri menm.” Nan Revelasyon dis, zanj lan te gen yon ti liv louvri nan men Li, e yo te bay Jan lòd pou l pran li epi manje li. Ti liv sa a te louvri pa Lyon ki soti nan branch fanmi Jida a, ki pa t mwens pase Jezikri menm; konsa, liv yo te bay Jan lòd pou l manje a se te ti liv Dànyèl la.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Se te Lyon nan branch fanmi Jida a ki te louvri sele liv la epi ki te bay Jan revelasyon sou sa ki dwe rive nan dènye jou sa yo.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniel te kanpe nan plas li pou l pote temwayaj li a, ki te sele jouk nan tan lafen an, lè mesaj premye zanj lan ta dwe pwoklame bay mond nou an. Bagay sa yo gen yon enpòtans enfini nan dènye jou sa yo; men pandan ke ‘anpil pral pirifye, e yo pral vin blan, e yo pral pase anba eprèv,’ ‘mechan yo pral aji avèk mechanste; e okenn nan mechan yo p ap konprann.’ Ala sa vrèman vre! Peche se vyolasyon lalwa Bondye a; epi sila yo ki p ap aksepte limyè konsènan lalwa Bondye a p ap konprann pwoklamasyon mesaj premye, dezyèm, ak twazyèm zanj yo. Liv Danyèl la louvri nan revelasyon yo te bay Jan an, epi li mennen nou pi devan rive nan dènye sèn istwa tè sa a.”
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.
“Frè nou yo va sonje nou ap viv nan mitan danje dènye jou yo? Li Revelasyon an ansanm ak Danyèl. Anseye bagay sa yo.” Testimonies to Ministers, 115.
To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.
Rejte revelasyon sou estrikti liv Danyèl la, ki kounye a ap dekache, se fè pati moun sa yo ki idantifye kòm mechan yo. Premye sis chapit Danyèl yo tabli estrikti pwofetik la ki reprezante istwa pwofetik Advantis la, bèt tè a, swasanndis ane senbolik Ezayi chapit venn-twa a, de kòn Pwotestanis ak Repiblikanis, istwa pwofetik mesaj premye ak dezyèm zanj yo, ak istwa mesaj twa zanj yo. Dènye sis chapit Danyèl yo idantifye mesaj pwofetik yo ki dekache nan kòmansman ak nan fen tout istwa sa yo ki te deja mansyone yo.
Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.
Chapit youn nan liv Danyèl la se istwa mouvman premye zanj lan, nan kòmansman istwa bèt ki soti sou tè a. Chapit youn rive twa yo se istwa mouvman twazyèm zanj lan, nan fen istwa bèt ki soti sou tè a. Chapit kat la dwe aliyen ak chapit youn nan kòm kòmansman an, epi chapit senk ak sis yo dwe aliyen ak chapit youn rive twa yo kòm fen an. Ogmantasyon konesans ki reprezante nan chapit sèt, uit ak nèf yo dwe aliyen ak chapit youn nan kòm istwa kòmansman an. Ogmantasyon konesans ki reprezante nan chapit dis, onz ak douz yo dwe aliyen ak chapit youn rive twa yo kòm istwa fen an.
Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.
Liy apre liy, aplikasyon sa a idantifye istwa kòmansman bèt latè a kòm chapit youn, kat, sèt, uit, ak nèf. Aplikasyon an idantifye tou istwa fen bèt latè a kòm chapit youn rive twa, chapit senk, sis, ak dis rive douz. Konsa, liv Danyèl la prezante kòm ni kòmansman an ni fen bèt latè a.
The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.
Kòmansman bèt latè a, alò, kapab idantifye kòm Danyèl chapit 1, paske chapit 4 dwe pase sou tèt chapit 1 (liy sou liy). Chapit 7, 8 ak 9 dwe pase sou tèt chapit 1 tou. Se poutèt sa, kòmansman istwa bèt latè a reprezante pa Danyèl chapit 1.
So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.
Se konsa tou, ak fen bèt ki soti sou tè a. Fen istwa bèt ki soti sou tè a reprezante pa chapit youn rive twa, epi chapit senk, sis, dis, onz ak douz yo dwe pase anlè twa premye chapit yo (liy sou liy); konsa, fen istwa bèt ki soti sou tè a reprezante pa twa premye chapit Danyèl yo.
Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.
Chapit youn nan reprezante kòmansman an, epi answit chapit youn rive chapit twa yo reprezante fen an; epi estrikti youn epi answit twa a idantifye ke estrikti pwofetik liv Danyèl la idantik ak estrikti pwofetik twa zanj yo nan Revelasyon katòz. La a, menm jan nan Danyèl, premye zanj lan reprezante yon istwa apa, men li se tou yon tyè nan istwa twa zanj yo. An menm tan, jan rekonesans sa a idantifye epi mete aksan sou konbinezon twa ak youn nan, li se tou estrikti mo ebre a verite, ki reprezante non sèlman Kris la ak pouvwa kreyatè Bondye a, men tou yon pwosesis eprèv ak pirifikasyon an twa etap, ki reprezante ni nan Danyèl chapit youn nan, epi answit ankò nan Danyèl chapit youn rive chapit twa yo.
Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.
Jezi, ki se laverite a, se tou Premye a ak Dènye a; e nan sans sa a, istwa mouvman premye zanj lan repete jouk nan dènye detay la nan istwa twa zanj yo. Se poutèt sa, dapre pwofesi a, li akseptab pou mete twa premye chapit Danyèl yo sou tèt chapit premye Danyèl la, paske kòmansman an toujou ilistre fen an. Konsa, liv Danyèl la vin tounen “ti liv” ki nan men zanj lan, paske “ti liv” Danyèl la kapab reprezante nèt ale nan chapit premye Danyèl la.
We will continue our study of the book of Daniel in the next article.
N ap kontinye etid nou sou liv Danyèl la nan atik kap vini an.
“Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.
“Pami moun ofisye yo t ap chèche pou egzekite dispozisyon dekrè wa a, te gen Danyèl ak zanmi li yo tou. Lè yo te fè yo konnen ke, dapre dekrè a, yo menm tou yo dwe mouri, Danyèl, ‘avèk konsèy ak sajès,’ mande Aryòk, kòmandan gad wa a: ‘Poukisa dekrè wa a prese konsa?’ Aryòk rakonte l istwa twoub wa a te genyen akoz rèv ekstraòdinè li a, ak jan li pa t rive jwenn èd nan men sila yo li te, jiska lè sa a, mete plis konfyans ladan yo. Lè Danyèl tande sa, li pran lavi li nan men li, li antre devan wa a, epi li sipliye pou yo ba li tan, pou li te ka sipliye Bondye li a pou l revele li rèv la ansanm ak entèpretasyon li.”
“To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.
Pou demann sa a, wa a te dakò. “Lè sa a, Danyèl ale lakay li, epi li fè Anànya, Mizaèl ak Azarya, konpayon li yo, konnen bagay la.” Ansanm yo te chèche sajès nan men Sous limyè ak konesans lan. Lafwa yo te fò nan konsyans ke Bondye te mete yo kote yo te ye a, ke yo t ap fè travay Li epi yo t ap satisfè egzijans devwa yo. Nan tan twoub ak danje, yo te toujou tounen vin jwenn Li pou direksyon ak pwoteksyon, epi Li te pwouve tèt Li kòm yon sekou ki toujou prezan. Kounye a, avèk kontrisyon nan kè yo, yo te soumèt tèt yo ankò bay Jij tout tè a, pandan yo t ap sipliye pou Li ta ba yo delivrans nan moman sa a kote bezwen yo te espesyalman gwo. Epi yo pa t sipliye pou gremesi. Bondye yo te onore a, kounye a te onore yo. Lespri Senyè a te repoze sou yo, epi Danyèl te resevwa revelasyon, “nan yon vizyon lannuit,” sou rèv wa a ak siyifikasyon li.
“Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.
“Premye aksyon Danyèl te fè se te remèsye Bondye pou revelasyon ki te ba li a. ‘Benediksyon pou non Bondye pou tout tan e pou tout tan,’ li te deklare; ‘paske sajès ak pisans se pou li: epi li chanje tan yo ak sezon yo: li retire wa yo, epi li tabli wa yo: li bay sajès bay moun saj yo, ak konesans bay sila yo ki gen entèlijans: li revele bagay ki pwofon ak bagay ki sekrè yo: li konnen sa ki nan fènwa a, epi limyè a rete avè l. Mwen remèsye w, e mwen fè louwanj pou ou, O ou menm Bondye zansèt mwen yo, ki ban mwen sajès ak pisans, epi ki fè m konnen kounye a sa nou te mande w la: paske kounye a ou fè nou konnen zafè wa a.’” Prophets and Kings, 493, 494.