All the prophets are speaking more of the last days than the days in which they lived.

Tout pwofèt yo ap pale plis sou dènye jou yo pase sou jou kote yo te viv yo.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

“Chak nan ansyen pwofèt yo te pale mwens pou pwòp epòk pa yo pase pou pa nou an, konsa pwofetizasyon yo rete an vigè pou nou. ‘Koulye a, tout bagay sa yo te rive yo kòm egzanp; epi yo ekri yo pou avètisman nou, nou menm sou ki fen mond lan rive.’ 1 Korentyen 10:11. ‘Se pa t pou tèt pa yo, men pou nou, yo t ap sèvi nan bagay sa yo, ki kounye a yo fè nou konnen pa mwayen moun ki te anonse nou levanjil la avèk Sentespri ki te voye desann soti nan syèl la; bagay sa yo menm zanj yo anvi fikse je yo sou yo.’ 1 Pyè 1:12”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bib la te rasanble epi mare ansanm trezò li yo pou dènye jenerasyon sa a. Tout gran evènman yo ak tout tranzaksyon solanèl nan istwa Ansyen Testaman an te repete tèt yo, e y ap repete tèt yo, nan legliz la nan dènye jou sa yo.” Selected Messages, liv 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Danyèl la ap reprezante pèp Bondye a, ki nan dènye jou yo dekouvri, atravè Pawòl pwofetik la, ke yo te gaye toupatou. Lè yo reveye devan reyalite sa a, yo oblije akonpli lapriyè Levitik vennsis la, ansanm ak lapriyè pou yo konprann dènye sekrè pwofetik la ki devwale jis anvan tan gras la fèmen, jan sa reprezante pa lapriyè Danyèl la nan chapit de a. Si epi lè yo antre nan eksperyans Danyèl la, zanj Gabriyèl la ap touche yo, enfòme yo, epi pale ak yo, nan bi pou ba yo “konpetans ak konpreyansyon.” Saj yo se sila yo ki “konprann” “ogmantasyon konesans lan” lè yon sekrè pwofetik devwale.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

Epi li fè m konnen, li pale avè m, li di: O Danyèl, kounye a mwen vini pou m ba ou sajès ak konpreyansyon. Nan kòmansman siplikasyon ou yo, lòd la te soti, e mwen vini pou m fè ou konnen sa; paske ou renmen anpil; se poutèt sa, konprann bagay la, epi konsidere vizyon an. Danyèl 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Vizyon yo te mande Danyèl pou l konsidere a se vizyon “mareh” aparans lan. Gabriyèl pa t fini travay yo te ba li nan chapit uit la lè yo te di l fè Danyèl konprann vizyon “mareh” la. Nan chapit nèf la, li retounen pou l fini entèpretasyon an. Nan chapit nèf la, Danyèl pa t ap viv ankò nan peryòd wayòm Babilòn nan, men nan istwa anpi Medo-Pès la.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Lè Gabriyèl enstwi Danyèl pou l “konprann sa a,” epi pou l “konsidere vizyon an,” li ap idantifye yon pwosesis separasyon mantal li vle Danyèl egzèse. Mo yo tradui kòm “konprann” ak “konsidere” yo se menm mo ebre a. Mo a se “biyn,” e li vle di separe nan lespri. Mo ebre ki tradui kòm “sa a” se “dabar,” e li vle di “pawòl la”. Se poutèt sa, Gabriyèl ap fè Danyèl, ak sila yo li reprezante nan dènye jou yo, konnen yo dwe byen separe Pawòl verite a.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

Efòse pou w prezante tèt ou devan Bondye kòm yon moun li apwouve, yon ouvriye ki pa bezwen wont, k ap byen separe pawòl verite a. 2 Timote 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Mo “matter” la itilize tou pa Danyèl nan chapit dis, vèsè youn, kote li tradui twa fwa kòm “thing.”

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Nan twazyèm ane Siris, wa Pès la, yon bagay te revele bay Danyèl, yo te rele Bèltechaza; e bagay la te vre, men tan ki te fikse a te long; epi li te konprann bagay la, e li te gen entèlijans sou vizyon an. Danyèl 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Nan vèsè a, mo “vizyon” an se vizyon “mareh” la, sa vle di aparans lan; epi Dànyèl te gen konpreyansyon ni sou bagay la (afè a), ni sou vizyon an tou (“mareh”). Nan vèsè venntwa chapit nèf la, Gabriyèl te enstwi Dànyèl pou l byen separe afè a ak vizyon an; epi nan vèsè youn chapit dis la, li gen konpreyansyon ni sou afè a (bagay la), ni sou vizyon an (“mareh”). Nan chapit nèf la, Gabriyèl ap fè Dànyèl konnen pou l rekonèt diferans lan (byen separe l) ant afè a ak vizyon an. Vizyon an se vizyon “mareh” la, epi “afè a,” oswa “bagay la,” se vizyon “chazon” an.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Nan chapit uit la, yo idantifye toude vizyon yo, epi yo remake yon diferans, paske Danyèl te vle konprann vizyon “chazon” an, men yo te bay Gabriyèl lòd pou fè Danyèl konprann vizyon “mareh” la. Pandan Gabriyèl ap kòmanse travay li pou fè Danyèl konprann “bagay la” ak “vizyon an”, li fè Danyèl konnen pou l byen remake se de vizyon diferan yo ye.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

Epi li fè m konnen, li pale avè m, epi li di: O Danyèl, mwen vini kounye a pou m ba ou ladrès ak konpreyansyon. Depi nan kòmansman siplikasyon ou yo, lòd la te sòti, e mwen vini pou m fè ou konnen sa; paske ou renmen anpil anpil; se poutèt sa, konprann bagay la, epi konsidere vizyon an. Swasanndis semèn fikse sou pèp ou a ak sou vil sen ou a, pou fini ak transgresyon an, pou mete fen nan peche yo, pou fè ekspyasyon pou inikite, pou fè antre jistis etènèl, pou sele vizyon ak pwofesi, epi pou wen Sa ki Sen Anpil la. Se poutèt sa, konnen epi konprann, depi lè lòd la sòti pou restore epi pou bati Jerizalèm jouk rive sou Mesi a, Prens lan, pral gen sèt semèn ak swasantde semèn: lari a va rebati, ak miray la tou, menm nan tan twoub. E apre swasantde semèn yo, y ap retranche Mesi a, men se pa pou tèt li: epi pèp prens ki gen pou vini an va detwi vil la ak sanktyè a; e fen li va vini avèk yon inondasyon, e jouk nan fen lagè a, dezolasyon yo fikse. E li va konfime alyans lan avèk anpil moun pandan yon semèn: e nan mitan semèn nan li va fè sakrifis la ak ofrann lan sispann, epi poutèt gaye abominasyon yo li va fè l vin tounen yon dezolasyon, jis rive nan konsomasyon an, e sa ki fikse a va vide sou sa ki dezole a. Danyèl 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Gabriyèl te swete Danyèl rekonèt ke eleman ki soti ni nan vizyon “chazon” an ni nan vizyon “mareh” la t ap reprezante nan entèpretasyon li te bay Danyèl la. Entèpretasyon an t ap trete toude vizyon yo, e se te responsablite Danyèl pou li byen separe vizyon ki te konsène pilonnen tanp lan ak lame a, ak vizyon ki te mennen nan aparisyon Kris la nan Kote ki Pi Sen an nan dat 22 oktòb 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabriyèl fè konnen ke, apati dekrè Atagzès la an 457 anvan Jezikri, t ap gen katsan katrevendis ane ki te “koupe” sou de mil twasan ane vizyon aswè ak maten yo, ki te espesyalman pou Jwif yo. Nan vèsè ki fenk site yo, mo “detèmine” a parèt twa fwa, men se de mo ebre diferan ki toude tradui kòm “detèmine” nan vèsè sa yo. Premye fwa yo mansyone “detèmine” se nan vèsè vennkat la, e mo ebre sa a se “chathak”, ki vle di “koupe”.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Li montre ke yo te bay pèp Izrayèl la yon peryòd pwobasyon ki te kòmanse ak twazyèm dekrè Atagzèksès la, e ki t ap fini ak lapidasyon Etyèn nan ane 34 aprè Jezikri. Kat san katrevendis ane yo te “koupe,” e yo te reprezante yon peryòd pwofetik ki pi kout anndan pwofesi ki pi long de de mil twasan ane. Nimewo “kat san katrevendis” la se yon senbòl tan pwobasyon, jan Jezi te rann temwayaj sou sa.

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

Lè sa a, Pyè vin jwenn li, li di: Seyè, konbyen fwa frè m nan va peche kont mwen, epi m ap padonnen li? èske jouk sèt fwa? Jezi di li: Mwen pa di ou, jouk sèt fwa; men, jouk swasanndis fwa sèt. Matye 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Gen yon fen nan padon, e fen sa a reprezante pa nimewo “kat-san-katreven-dis.” “Kat-san-katreven-dis” ane yo reprezante yon peryòd pwobasyon pou Jwif yo depi delivrans yo jiskaske yo ranpli mezi tan pwobasyon yo lè yo te kalonnen Etyèn ak wòch. “Kat-san-katreven-dis” ane yo tou gen rapò ak madichon “sèt fwa” ki nan Levitik vennsis. Gen sèlman de kote nan Bib la ki fè referans ak tè a k ap jwi saba li yo. Premye a twouve nan Levitik vennsis.

And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

Men, si malgre tout sa nou pa koute m, men n ap mache kont mwen, lè sa a mwen menm tou m ap mache kont nou ak kòlè; e mwen menm, wi, mwen menm, m ap pini nou sèt fwa pou peche nou yo. N ap manje chè pitit gason nou yo, e n ap manje chè pitit fi nou yo. M ap detwi wo plas nou yo, m ap kraze zidòl nou yo, m ap voye kadav nou sou kadav zidòl nou yo, e nanm mwen ap gen degoutans pou nou. M ap fè lavil nou yo tounen dezè, m ap lage tanp nou yo nan destriksyon, e mwen p ap pran plezi nan bon sant ofrann santi bon nou yo. M ap fè peyi a tounen dezolasyon; e lènmi nou yo ki rete ladan l ap sezi devan sa. M ap gaye nou nan mitan nasyon yo, e m ap rale nepe dèyè nou; peyi nou ap vin dezole, e lavil nou yo ap tounen dezè. Lè sa a, peyi a va jwi saba li yo, toutotan li rete dezole, pandan nou nan peyi lènmi nou yo; wi, lè sa a peyi a va repoze, e li va jwi saba li yo. Toutotan li rete dezole, li va repoze; paske li pa t repoze pandan saba nou yo, lè nou t ap viv sou li. Levitik 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Pinisyon «sèt fwa» a, ki mansyone kat fwa nan chapit vennsis la, montre ke lè pèp Bondye a gaye toupatou, lè sa a peyi a ap «jwi saba li yo». Danyèl ak twa mesye vanyan yo te gaye nan peyi lènmi yo an akonplisman madichon Moyiz la, e dispèsyon swasanndis ane a te yon leson senbolik vizib sou dispèsyon de mil senksan ven ane yo. Se te yon leson pwofetik vizib, menm jan ak twazan edmi sechrès Eli a pandan pèsekisyon Jezabèl la. Twazan edmi sa yo te reprezante twazan edmi pwofetik, ki te egal mil desan swasant ane dominasyon pap la, depi ane 538 jouk rive 1798. Swasanndis ane yo te yon senbòl «sèt fwa» yo, menm jan twazan edmi yo te yon senbòl dezè mil desan swasant ane yo. Swasanndis ane kaptivite Danyèl la, jan Jeremi te idantifye yo, te reprezante «kat san katrevendis» ane.

And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

Epi Seyè a, Bondye zansèt yo, te voye jwenn yo pa mwayen mesaje li yo, li leve granmaten, li voye yo, paske li te gen konpasyon pou pèp li a ak pou kote li rete a. Men yo te pase mesaje Bondye yo nan betiz, yo te meprize pawòl li yo, yo te maltrete pwofèt li yo, jouk lè kòlè Seyè a leve kont pèp li a, jiskaske pa t gen okenn gerizon ankò. Se poutèt sa, li fè wa Kaldeyen yo vini sou yo; wa sa a touye jenn gason yo ak nepe nan kay sanktyè yo a, li pa t gen pitye ni pou jenn gason ni pou jenn fi, ni pou granmoun ni pou moun ki te koube anba chay laj; li lage yo tout nan men li. Tout veso kay Bondye a, kit gwo kit piti, trezò kay Seyè a, trezò wa a ak trezò chèf li yo, li mennen tout bagay sa yo Babilòn. Yo boule kay Bondye a, yo kraze miray Jerizalèm nan, yo boule tout palè li yo ak dife, epi yo detwi tout bèl veso ki te ladan yo. Moun ki te chape anba nepe a, li depòte yo Babilòn; la yo te vin sèvitè pou li menm ak pou pitit gason li yo jouk lè wayòm Pès la pran pouvwa a, pou pawòl Seyè a te di pa bouch Jeremi a te ka akonpli, jiskaske peyi a te jwi repo saba li yo; tout tan li te rete tounen yon dezè, li te kenbe saba, pou swasanndis ane yo te ka rive bout yo. Kounye a, nan premye ane Siris, wa peyi Pès la, pou pawòl Seyè a te pale pa bouch Jeremi a te ka akonpli, Seyè a eksite lespri Siris, wa peyi Pès la, yon fason pou li fè yon pwoklamasyon nan tout wayòm li an, epi li mete l alekri tou, li di: Men sa Siris, wa peyi Pès la, di: Seyè a, Bondye syèl la, ban mwen tout wayòm latè yo; epi li ban m lòd pou m bati yon kay pou li Jerizalèm, ki nan Jida. Kilès nan nou ki fè pati tout pèp li a? Se pou Seyè a, Bondye li a, avèk li, epi se pou li monte. 2 Kwonik 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

De sèl referans ki nan Bib la konsènan tè a k ap jwi saba li yo gen rapò ak dispèsyon pèp Bondye a ak swasanndizan kaptivite a, ki te reprezante yon peryòd tan ki t ap pèmèt tè a jwi saba li yo. Sa te egal ak kantite saba Jwif yo pa t kite tè a jwi nan repo. Tè a ki te repoze pandan swasanndizan an te reprezante kantite total ane rebelyon kont kòmandman ki te mande pou yo kite tè a repoze a te dire. Yon kalkil senp montre ke nan “kat-san-katrevendis” ane rebelyon, t ap gen yon total swasanndizan kote tè a pa t repoze.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Kat san katrevenndis ane te retranche depi dan de mil trwa san lannen yo, kòm enn peryòd delagràs pou bann Jwif yo, e sa “kat san katrevenndis” lannen an ena enn koneksyon dirèk avek dispèsyon “sèt fwa” Levitik vennsis la.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Vizyon “chazon” konsèn foulman anba pye a ak vizyon “mareh” konsèn aparisyon an nan fen de mil twa san ane yo, yo diferan youn ak lòt, men yo gen yon koneksyon dirèk. Menm jan ak Danyèl, pèp Bondye a dwe byen separe de vizyon sa yo, pandan y ap an menm tan rekonèt koneksyon yo genyen youn ak lòt. Swasanndis ane kaptivite yo, ki te mennen nan twa dekrè ki te pèmèt Jwif yo retounen epi rebati Jerizalèm, te reprezante “kat san katrevendis” ane rebelyon pa Jwif yo kont alyans ki te egzije pou yo kite tè a repoze.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Lè twazyèm dekrè a te idantifye opòtinite yo pou yo retounen epi rebati, yo te resevwa “kat san katrevendis” ane kòm yon tan pwobasyon, pandan yo t ap sibi yon tès pandan menm peryòd tan dezobeyisans yo te mennen nan destriksyon Jerizalèm ak gaye yo toupatou. Nan fen dezyèm “kat san katrevendis ane” yo, dezobeyisans yo t ap yon lòt fwa ankò pote destriksyon Jerizalèm ak gaye yo pami moun lòt nasyon yo.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Dispersyon kaptivite swasanndizan an te vini apre “kat san katrevendis” ane rebelyon, epi apre kaptivite swasanndizan sa a te gen ankò yon lòt “kat san katrevendis ane” rebelyon anplis.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Premye peryòd “kat san katrevendis” ane a, ki te mennen nan swasanndis ane repo tè a, te rive nan konklizyon li avèk destriksyon Jerizalèm. Lè “kat san katrevendis” ane yo, ki te retranche nan de mil twasan ane yo, te rive nan fen yo, Jerizalèm te detwi ankò, paske Jezi toujou ilistre fen yon bagay pa kòmansman yon bagay.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Soixante-dix ane kaptivite Izrayèl literal nan Babilòn literal la te yon senbòl dispèsyon an “sèt fwa”, epi Sè White idantifye ke swasanndis ane kaptivite Izrayèl literal nan Babilòn literal la te yon tip mil desan swasant ane kaptivite Izrayèl espirityèl la nan Babilòn espirityèl la.

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Legliz Bondye a sou tè a te vrèman nan kaptivite pandan long peryòd pèsekisyon san rete sa a, menm jan pitit Izrayèl yo te kenbe an kaptivite nan Babilòn pandan peryòd ekzil la.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Mil de san swasant ane yo lane yo, depi lane 538 rive 1798, te yon tip “sèt tan” yo. Nan fen swasant-dis lane yo, Jwif yo te retounen pou restore ak rebati Jerizalèm. Retou yo pandan twa dekrè yo te make kòmansman an (457 av. J.-K.) nan de mil twasan lane vizyon “mareh” la, ki te mennen nan aparisyon Kris la nan Kote ki Pi Sen an, 22 oktòb 1844. Twa dekrè yo te make kòmansman peryòd pwofetik la, e tout twa dekrè yo te nesesè pou kòmanse peryòd pwofetik la, byenke yo te kòmanse retounen ak rebati avèk premye dekrè Siris la.

“In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

“Nan setyèm chapit Esdras la yo jwenn dekrè a. Vèsè 12−26. Se Atagzèsès, wa peyi Pès la, ki te pibliye li nan fòm ki pi konplè li an 457 anvan Jezikri. Men, nan Esdras 6:14 yo di kay Senyè a nan Jerizalèm te bati ‘dapre kòmandman [‘dekrè,’ nan maj la] Siris, Dariyis, ak Atagzèsès, wa peyi Pès la.’ Twa wa sa yo, lè yo te inisye, reyafime, epi konplete dekrè a, te mennen li nan pèfeksyon pwofesi a te egzije pou make kòmansman 2300 ane yo. Lè yo pran 457 anvan Jezikri, lè dekrè a te konplete a, kòm dat kòmandman an, yo te wè tout espesifikasyon pwofesi a konsènan swasanndis semèn yo te akonpli.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Soti nan 1798 rive nan 1844, twa zanj Revelasyon yo te antre nan listwa pwofetik la; e menm jan twa dekrè yo te make kòmansman pwofesi de mil twasan (2300) ane yo, twa zanj sa yo te make konklizyon pwofesi a. Peryòd pwofetik la te fini avèk rive twazyèm zanj lan, menm jan li te kòmanse avèk rive twazyèm dekrè a, paske Jezi toujou idantifye fen yon bagay ak kòmansman yon bagay.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Juif yo te kòmanse retounen anba premye dekrè a, e nan istwa dezyèm dekrè a yo te fini tanp lan. Twazyèm zanj lan te rive 22 oktòb 1844, e anvan dat sa a Millerit yo te fini tanp espirityèl yo a, ke yo te sòti nan Babilòn espirityèl pou yo rebati. Li te dwe fini, paske 22 oktòb 1844 mesaje alyans lan te gen pou vini toudenkou nan tanp li. Tanp sa a se te pèp Millerit la ki te antre nan alyans 22 oktòb 1844, e ke Pyè idantifye kòm yon tanp.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Nou menm tou, tankou wòch vivan, yo ap bati nou kòm yon kay espirityèl, yon prètriz sen, pou nou ofri sakrifis espirityèl, ki agreyab devan Bondye pa Jezi Kris. 1 Pyè 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Tanp Millerit la te bati soti nan 1798 rive 1844, sa ki fè karannsis ane, oswa pwofetikman twa jou; paske Kris te fè konnen li pran twa jou pou leve yon tanp.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

Epi fèt Delivrans Jwif yo te pwoche, epi Jezi monte Jerizalèm. Li jwenn nan tanp lan moun ki t ap vann bèf, mouton ak pijon, ansanm ak moun ki t ap chanje lajan yo, chita la. Lè sa a, li fè yon fwèt ak ti kòd, li mete yo tout deyò nan tanp lan, ansanm ak mouton yo ak bèf yo; li vide lajan moun ki t ap chanje yo, li chavire tab yo; epi li di moun ki t ap vann pijon yo: Wete bagay sa yo isit la; pa fè kay Papa m nan tounen yon kay komès. Lè sa a, disip li yo sonje sa ki te ekri a: Zèl pou kay ou a devore mwen. Lè sa a, Jwif yo reponn, yo di li: Ki siy ou montre nou, dèske ou ap fè bagay sa yo? Jezi reponn, li di yo: Kraze tanp sa a, epi nan twa jou m ap leve l ankò. Lè sa a, Jwif yo di: Yo pase karannsis ane ap bati tanp sa a, epi ou menm, ou pral rebati l nan twa jou? Men, li t ap pale konsènan tanp kò li. Jan 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Sè White idantifye ke lè mesaje alyans lan te vini toudenkou nan tanp li a, jan sa reprezante nan liv Malachi a, prediksyon an te akonpli lè Kris te netwaye tanp lan, jan sa fèk idantifye nan pasaj Jan an.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

“Nan netwaye tanp lan anba men achtè ak vandè mond lan, Jezi te anonse misyon Li pou l netwaye kè a anba salte peche a,—anba dezi tè sa yo, anba konvoitiz egoyis yo, anba move abitid yo, ki gate nanm nan. ‘Men m ap voye mesaje m nan, e li pral pare chemen an devan mwen; epi Seyè a, nou menm n ap chèche a, pral vini toudenkou nan tanp li a, menm mesaje alyans lan, nou menm nou pran plezi nan li a: men li pral vini, se Senyè ki gen tout lame yo ki di sa. Men, kiyès ki ka sipòte jou vini li a? e kiyès ki va rete kanpe lè li parèt? paske li tankou dife rafinè a, e tankou savon moun k ap blanchi twal yo: Epi li va chita tankou yon rafinè ak yon moun k ap pirifye ajan; e li pral pirifye pitit gason Levi yo, e li pral netwaye yo tankou lò ak ajan, pou yo ka ofri bay Senyè a yon ofrann nan lajistis. Malachi 3:1–3.’ The Desire of Ages, 161.”

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Tanp lan nan Jan chapit de a te pran karannsis ane pou bati, epi Jezi te di Li t ap leve tanp ki te detwi a nan twa jou. Depi 1798 rive 1844, se karannsis ane; epi sa idantifye rive twa zanj yo (jou yo) nan Revelasyon katòz la, ki te deja prefigire pa twa dekrè yo ki te kòmanse pwofesi de mil twasan ane a. Karannsis ane sa yo se peryòd kote Kris te leve tanp Millerit la, paske anvan epòk sa a, tanp espirityèl la ak Izrayèl espirityèl la te fin pile anba pye pa Babilòn espirityèl la.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Lè Kris te netwaye tanp lan nan fèt Delivrans lan, nan kòmansman sèvis li, li t ap akonpli pwofesi Mesaje Alyans lan ki vini toudenkou nan tanp li a, jan sa prezante nan Malachi. Nan dat 22 Oktòb 1844, Kris te vini toudenkou nan tanp li a, e sa te pran li karant-sis ane pou l rebati tanp li ki te kraze a.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Vini Kris la kòm gran prèt nou an nan kote ki pi sen an, pou pirifikasyon tanp lan, jan sa parèt nan Danyèl 8:14; vini Pitit lòm nan bò kote Ansyen Jou yo, jan sa prezante nan Danyèl 7:13; epi vini Senyè a nan tanp li a, jan Malachi te pwofetize l la, se deskripsyon menm evènman an; epi sa reprezante tou pa vini nonm marye a nan maryaj la, jan Kris dekri l nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Premye endiyasyon an te fini an 1798, epi fen dènye endiyasyon an te an 1844. Kòmansman peryòd karantsis ane a, kote Kris te leve tanp milerit la, te ilistre fen an; paske ni kòmansman an ni fen an te make pa konklizyon endiyasyon Bondye kont pèp Li a, paske Jezi toujou idantifye fen yon bagay ak kòmansman yon bagay.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

N ap kontinye etid nou sou enstriksyon Gabriyèl te bay Dànyèl la nan atik k ap vini an.

“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

“Liv Revelasyon an dwe louvri devan pèp la. Anpil moun yo te anseye ke se yon liv sele, men li sele sèlman pou sila yo ki rejte verite ak limyè. Verite li genyen yo dwe pwoklame, pou moun yo ka gen yon opòtinite pou yo prepare pou evènman ki tèlman pre pou rive. Mesaj Twazyèm Zanj lan dwe prezante kòm sèl espwa pou delivrans yon mond k ap peri.”

“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

“Les périls des derniers jours sont sur nous, et, dans notre œuvre, nous devons avertir le peuple du danger dans lequel il se trouve. Que les scènes solennelles que la prophétie a révélées comme devant bientôt se produire ne soient pas laissées sans être abordées. Nous sommes les messagers de Dieu, et nous n’avons pas de temps à perdre. Ceux qui veulent être des collaborateurs de notre Seigneur Jésus-Christ manifesteront un profond intérêt pour les vérités contenues dans ce livre. Par la plume et par la voix, ils s’efforceront de rendre claires les choses merveilleuses que Christ est venu du ciel révéler.” Signs of the Times, 4 juillet 1906.