In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Nan chapit disèt ak dizwityèm nan Revelasyon, yon zanj pote bay Jan vizyon jijman papote a. Nan eksplikasyon jijman final li a, wayòm pwofesi biblik yo reprezante.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Epi men sajès la. Sèt tèt yo se sèt mòn kote fanm nan chita. Epi gen sèt wa: senk tonbe deja, youn la kounye a, epi lòt la poko vini; e lè l vini, li dwe dire yon ti tan sèlman. Epi bèt la ki te la, epi ki pa la ankò, se li menm ki wityèm nan, e li soti nan mitan sèt yo, e li prale nan pèdition. Revelasyon 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Jan te transpòte espirityèlman rive nan ane 1798, kote yo enstwi li ke sèt tèt ki te sou bèt la ki t ap pote fanm papal la se te sèt wa. Yon wa se yon wayòm, e yon wayòm tou se yon tèt nan pwofesi Bib la. Nan ane 1798, senk wayòm te deja tonbe, e youn t ap gouvène lè sa a. Yon setyèm wayòm te toujou pou vini nan lavni, e li te reprezante pa dis wa. Lè sa a, yo fè Jan konnen ke uityèm wayòm nan se te bèt papal la, ki te soti nan pami sèt yo. Papote a te senkyèm wayòm nan, e li te resevwa yon blesi mòtèl; konsa, lè blesi mòtèl li geri, li vin tounen uityèm tèt la ki soti nan pami sèt yo.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Nan Dànyèl de, premye kat wayòm yo se Babilòn, Medo-Pès, Lagrès ak Wòm. Kat wayòm literal sa yo reprezante tou kat wayòm espirityèl, epi ansanm yo idantifye uit wa yo, oswa tèt yo, nan Revelasyon disèt, paske Jezi toujou ilistre fen yon bagay avèk kòmansman yon bagay. Dànyèl chapit de se premye mansyon wayòm pwofesi biblik yo, epi Revelasyon disèt se dènye a; kidonk yo dwe dakò, paske Bondye pa janm chanje.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Senkyèm wayòm ki te tonbe an 1798 la, se te Babilòn espirityèl la, papote a. Sizyèm wayòm ki te sou pouvwa an 1798 la, se te wayòm de-kòn nan ki te deja senbolize pa wayòm de-kòn Med yo ak Pès yo. Setyèm wayòm nan, ki gen ladan li dis wa, ki an 1798 poko te vini, se gouvènman yon sèl mond lan, ki te deja senbolize pa Grès, gouvènman yon sèl mond Aleksann Legran an. Uityèm tèt la, ki te soti nan sèt yo, se te senkyèm wayòm nan ki te resevwa yon blesi mòtèl, men ki te viv ankò lè blesi mòtèl la te geri.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Jijman gwo pwostitiye a rive nan “lè” kriz lwa dimanch lan, sa vle di yon peryòd tan ki kòmanse avèk lwa dimanch Ozetazini epi ki kontinye atravè listwa jiskaske tan gras lèzòm fini. Nan “lè” sa a, ki nan Danyèl idantifye kòm “jou wa sa yo”, Bondye pral tabli wayòm pa Li a. Nan “lè” sa a, lapli ta a ap vide.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Lapli ta a ap vini sou moun ki pir yo—lè sa a, tout moun ap resevwa li menm jan ak anvan.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
«Lè kat zanj yo lage, Kris pral etabli wayòm li a. Pèsonn pa resevwa lapli fen an sof sila yo k ap fè tout sa yo kapab.» Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Vide lapli dènyè a ap dewoule pwogresivman, paske li koresponn ak jijman an, e jijman an li menm pwogresif. Milerit yo te konprann yo t ap viv nan pye estati a nan chapit dezyèm liv Danyèl la. Yo te kwè Wòm te dènye wayòm tè a, e yo te gen rezon; men konpreyansyon yo te limite.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“Jou wa sa yo” vrèman parèt nan istwa wayòm Wòm nan, men se pa istwa Wòm payen ni Wòm papal; se istwa Wòm modèn. Millerit yo te konsidere Wòm payen ak Wòm papal kòm yon sèl wayòm, e lè yo te fè sa, yo te sèvi ak yon pasaj ki soti nan liv Ezekyèl konsènan dènye wa Jida a (Sedekyas), pou soutni konpreyansyon yo.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Epi ou menm, chèf mechan, profàn pèp Izrayèl la, ki jou ou rive, lè inikite a pral rive nan fen li, men sa Senyè Bondye a di: Retire tiyà a, epi wete kouwòn nan; bagay sa a p ap rete menm jan an ankò: leve sila ki ba a, epi bese sila ki wo a. M ap chavire l, chavire l, chavire l; epi li p ap egziste ankò, jiskaske moun sa a vini ki dwa a se pou li; e m ap ba li li. Ezekyèl 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Depi Sedesyas, t ap gen twa wayòm ki t ap “ranvèse,” ki t ap mennen rive jwenn Kris, li menm “ki gen dwa a,” pou l dirije. Babilòn, Medo-Pès ak Lagrès t ap tout jete atè jouk rive nan wayòm Wòm nan, epi pandan istwa katriyèm wayòm sa a, Kris t ap vini pou l tabli yon wayòm. Se egzakteman sa li te fè.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Pami moun ki t ap mennen nasyon an byen vit nan destriksyon, Sedesyas, wa yo a, te pran premye plas la. Li te abandone nèt konsèy Senyè a jan yo te bay yo atravè pwofèt yo; li te bliye dèt rekonesans li te dwe Nebikadnetsa; li te vyole sèman solanèl fidelite li te fè nan non SENYÈ a, Bondye Izrayèl la. Konsa, wa Jida a te leve nan rebelyon kont pwofèt yo, kont byenfektè li a, ak kont Bondye li a. Nan vanite pwòp sajès pa li, li te chèche sekou bò kote ansyen ènmi pwosperite Izrayèl la, “li te voye anbasadè li yo ann Ejip, pou yo te ka ba li chwal ak anpil pèp.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“‘Èske l ap reyisi?’ Senyè a te mande konsènan sila a ki te trayi konsa, avèk tant degoutans, chak konfyans sakre yo te depoze nan li; ‘èske l ap chape, li menm ki fè bagay sa yo? osinon èske l ap kraze alyans lan, epi yo va delivre l? Menm jan mwen viv la, se pawòl Senyè Bondye a, sètènman nan plas kote wa ki te fè l wa a rete a, li menm li te meprize sèman li, e li te kraze alyans li a, wi, se avèk li menm, nan mitan Babilòn, li pral mouri. Ni Farawon avèk gwo lame li ak foul moun li yo p ap fè anyen pou li nan lagè a: … paske li te meprize sèman an lè li te kraze alyans lan, alòske, gade, li te bay men li, e li te fè tout bagay sa yo, li p ap chape.’ Ezekyèl 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Pou ‘chèf mechan pwofan’ an, jou dènye jijman an te rive. ‘Retire dyadèm nan,’ Seyè a te dekrete, ‘epi wete kouwòn nan.’ Se pa t anvan Kris li menm ta etabli wayòm li a, Jida t ap ankò gen pèmisyon pou l gen yon wa. ‘M ap chavire l, chavire l, chavire l,’ se te dekrè diven an konsènan twòn kay David la; ‘epi li p ap la ankò, jouk lè Sila a vini ki gen dwa sou li a; e m ap bay li li.’ Ezekyèl 21:25–27.” Pwofèt ak Wa yo, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller te gen rezon, men konpreyansyon li te limite, paske wayòm Kris la te tabli lè Li t ap mache pami lèzòm nan pa t dènye wayòm sou tè a. Te gen toujou kat wa ankò apre wayòm Wòm payen an. Men, Kris la te vrèman tabli wayòm “gras” la sou kwa a; sepandan, wayòm sa a pa t tabli nan jou dis wa yo nan Revelasyon disèt, ni li pa t tabli pandan tan lapli dèyè a. Wayòm Kris la tabli nan dènye jou yo se wayòm “laglwa” Li a. Sè White pale dirèkteman sou toude wayòm sa yo.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Milerit yo te konprann ke Kris te etabli yon wayòm pandan listwa katriyèm wayòm nan, e yo te gen rezon; men, konpreyansyon yo te limite. Nan listwa katriyèm wayòm nan, Kris te tabli wayòm “gras” la, epi nan listwa wityèm wayòm nan, Li te tabli wayòm “laglwa” Li a. Nan epòk kote Li te tabli wayòm “gras” la, Sentespri a te vide sou disip yo nan Pannkòt. Pannkòt la se yon tip ki reprezante vide lapli ta a nan listwa kote Li tabli wayòm “laglwa” Li a.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Mesaj Pannkot la se te mesaj rezirèksyon literal Kris la. Mesaj lapli dènyè a, omwen an pati, se mesaj rezirèksyon senbolik la ki reprezante pa devinèt pwofetik la konsènan uityèm nan ki soti nan sèt la, ki akonpli nan bèt la, ansanm ak de kòn bèt tè a. Se nan katriyèm ak uityèm wayòm yo Kris etabli wayòm pa Li a.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Anons ki te fèt pa disip yo nan non Senyè a te kòrèk nèt nan tout pwen, e evènman li t ap montre yo te menm lè sa a ap fèt. ‘Tan an akonpli, e wayòm Bondye a toupre,’ se te mesaj yo. Lè ‘tan an’ te rive nan bout li—swasantnèf semèn Dànyèl 9 yo, ki te dwe pwolonje rive jis sou Mesi a, ‘Moun kiwenn onksyon an’—Kris te resevwa onksyon Lespri a apre batèm Li pa Jan nan Jouden an. E ‘wayòm Bondye a’ yo te deklare ki toupre a te etabli pa lanmò Kris la. Wayòm sa a pa t, jan yo te aprann kwè a, yon anpi sou tè. Ni li pa t nonplis wayòm sa a k ap vini, imòtèl, ki va tabli lè ‘wayòm nan, dominasyon an, ak grandè wayòm ki anba tout syèl la, va bay pèp sen Trèwo a yo;’ wayòm etènèl sa a, kote ‘tout dominasyon va sèvi Li e va obeyi Li.’ Dànyèl 7:27. Jan Bib la sèvi avè l, ekspresyon ‘wayòm Bondye a’ itilize pou deziyen ni wayòm gras la ni wayòm glwa a. Pòl fè nou wè wayòm gras la nan Lèt pou Ebre yo. Apre li fin montre Kris, entèsesè konpatisan an ki ‘santi doulè feblès nou yo ansanm avè nou,’ apot la di: ‘Se poutèt sa, annou pwoche avèk konfyans devan twòn gras la, pou nou ka resevwa mizèrikòd, e jwenn gras.’ Ebre 4:15, 16. Twòn gras la reprezante wayòm gras la; paske egzistans yon twòn vle di egzistans yon wayòm. Nan anpil nan parabòl Li yo, Kris sèvi ak ekspresyon ‘wayòm syèl la’ pou deziyen travay gras diven an sou kè moun yo.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Konsa fotèy laglwa a reprezante wayòm laglwa a; e yo fè referans ak wayòm sa a nan pawòl Sovè a: ‘Lè Pitit lòm nan va vini nan laglwa li, ansanm ak tout zanj sen yo, lè sa a li va chita sou fotèy laglwa li; e tout nasyon yo va rasanble devan li.’ Matye 25:31, 32. Wayòm sa a toujou nan lavni. Li pa dwe etabli anvan dezyèm avènman Kris la.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“Peyi wa gras la te tabli tousuit apre tonbe lòm nan peche, lè yo te fè yon plan pou redanmsyon ras koupab la. Depi lè sa a li te egziste nan entansyon Bondye ak nan pwomès li; epi pa mwayen lafwa, lèzòm te kapab vin sijè li yo. Men, li pa t tabli an reyalite jouk lè Kris la te mouri. Menm apre li te antre nan misyon li sou tè a, Sovè a, fatige ak tèt di ak engratitid lèzòm, te kapab fè bak devan sakrifis Kalvè a. Nan Jetsemani, tas malè a t ap tranble nan men li. Menm lè sa a, li te kapab siye swe-san an sou fwon li epi kite ras koupab la peri nan inikite li. Si li te fè sa, pa t ap gen okenn redanmsyon pou lèzòm ki te tonbe yo. Men lè Sovè a te bay lavi li, epi ak dènye souf li li te rele byen fò: ‘Tout bagay fini,’ lè sa a akonplisman plan redanmsyon an te vin sèten. Pwomès delivrans ki te fèt ak koup pechè a nan Edenn nan te ratifye. Peyi wa gras la, ki te deja egziste pa pwomès Bondye, te tabli lè sa a.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Konsa, lanmò Kris la—evènman menm disip yo te konsidere kòm destriksyon final espwa yo—se te sa ki te rann li sèten pou tout tan. Pandan li te pote yo yon desepsyon brital, li te pik pwèv la ke kwayans yo te kòrèk. Evènman ki te ranpli yo ak dèy ak dezespwa a, se te sa ki te louvri pòt espwa a pou chak pitit Adan, e se nan li lavi k ap vini an ak bonè etènèl tout fidèl Bondye yo nan tout tan yo te santre.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Objektif mizèrikòd enfini yo t ap rive nan akonplisman yo, menm atravè desepsyon disip yo. Malgre kè yo te genyen pa gras diven an ak pisans ansèyman Li a, Li menm ki ‘te pale jan pèsonn pa janm pale,’ sepandan, melanje ak lò pi a nan lanmou yo pou Jezi, te gen alyaj ba ògèy mondèn ak anbisyon egoyis. Menm nan chanm fèt Delivrans lan, nan lè solanèl sa a lè Mèt yo a te deja ap antre nan lonbraj Jetsemani an, te gen ‘yon diskisyon pami yo, sou kilès nan yo yo ta dwe konsidere kòm pi gran an.’ Luke 22:24. Vizyon yo te ranpli ak twòn nan, kouwòn nan, ak glwa a, tandiske jis devan yo te kouche wont ak agoni jaden an, sal jijman an, kwa Kalvè a. Se te ògèy kè yo, swaf yo pou glwa mondèn, ki te mennen yo pou yo te tèlman kole sere ak fo ansèyman tan pa yo a, epi pou yo te neglije pawòl Sovè a ki t ap montre vrè nati wayòm Li an, epi ki t ap montre davans agoni ak lanmò Li. E erè sa yo te lakòz eprèv la—sevè men nesesè—yo te pèmèt pou koreksyon yo. Byenke disip yo te mal konprann sans mesaj yo a, epi yo pa t rive wè atant yo reyalize, poutan yo te preche avètisman Bondye te ba yo a, e Senyè a t ap rekonpanse lafwa yo epi onore obeyisans yo. Se yo menm yo t ap konfye travay pou pwoklame bay tout nasyon yo levanjil gloriye Senyè resisite yo a. Se te pou prepare yo pou travay sa a eksperyans ki te sanble yo tèlman anmè a te pèmèt.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Nan liv Revelasyon an, “lespri ki gen sajès la” konte “nonm yon moun”, epi li rekonèt ke “moun nan” se tou wityèm wayòm nan, ki soti nan sèt yo. “Moun peche a” se tèt wityèm wayòm nan ki ap gouvène sou wa yo ak machann latè yo, avèk moun sèt legliz yo fè alyans pou evite wont pèsekisyon an, epi li chita sou anpil dlo.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Epi li di m: Dlo ou te wè yo, kote pwostitye a chita a, se pèp, foul moun, nasyon, ak lang. Revelasyon 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“Lòm peche a” ap gouvènen sou mond politik la, mond monetè a, mond relijye a ak mond sivil la; e tout moun soumèt devan li, eksepte sila yo ki te genyen viktwa sou bèt la, sou imaj li, sou mak li, ak sou nonb non li.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Epi mwen wè tankou yon lanmè an vè melanje ak dife; epi moun ki te genyen batay la sou bèt la, sou estati li, sou mak li, ak sou nimewo non li, te kanpe sou lanmè an vè a, yo te gen gita Bondye yo. Epi yo chante kantik Moyiz, sèvitè Bondye a, ak kantik Ti Mouton an, yo di: Travay ou yo gran e mèvèye, Seyè Bondye Toupisan; chemen ou yo jis e veritab, ou menm Wa sen yo. Revelasyon 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
“Pandan” yo ki konprann “ogmantasyon konesans lan,” lè Revelasyon Jezikri a devwale, se yo menm ki gen “konpreyansyon” epi ki “konte nimewo bèt la: paske se nimewo yon moun; e nimewo li se Sis san swasannsis.” “Konpreyansyon” sa a reprezante yon pati nan pwosesis egzamen an an twa etap ki toujou fèt lè Jezi devwale yon pwofesi. Se poutèt sa yo fè remake yo “te genyen viktwa sou” “nimewo non li.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Pou jwenn viktwa, se pase yon tès, e moun ki “saj” epi ki “gen konprann” yo jwenn viktwa ki asosye ak nimewo 666 la; epi vèsè a idantifye tou ke gen uit wayòm, e uityèm nan sòti nan sèt yo. “Sekrè” sa a reprezante nan Danyèl chapit de a, paske lapriyè Danyèl la te pou l konprann “sekrè a.” Revelasyon an ke gen uit wayòm, e uityèm wayòm nan sòti nan sèt yo, e nimewo wayòm sa a se 666, se sekrè Danyèl reprezante kòm li te resevwa pa lapriyè li; epi Danyèl reprezante “saj” Bondye yo nan dènye jou yo.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Dànyèl reprezante “moun saj” yo nan dènye jou yo ki gen sekrè Dànyèl de a devwale pou yo; epi sekrè sa a se revelasyon ke dènye ak premye referans lan sou wayòm pwofesi Bib la se ke gen uit wayòm nan estati a. Revelasyon sa a soutni konpreyansyon Millerit la sou Dànyèl chapit de, men li klere dis fwa pi plis, yon fwa yo rekonèt li. Ekla li, dèske li klere dis fwa pi plis, reprezante yon tès “moun saj” yo genyen viktwa sou li; paske wityèm wayòm nan, ki soti nan sèt yo, se tou sizyèm wayòm nan, ki se yon inyon twa fwa pliye ant dragon an, bèt la ak fo pwofèt la. Konsa, dragon an, bèt la ak fo pwofèt la se tout sizyèm wayòm nan, epi ansanm yo reprezante 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
Nebikadneza te pase anba eprèv la atravè revelasyon Danyèl chapit de a, e li echwe nan eprèv la. Nan Danyèl de, Danyèl reprezante “saj” yo ki pase eprèv sekrè estati a. Nebikadneza, nan chapit twa, reprezante mechan yo ki echwe menm eprèv sa a. Nebikadneza, antanke premye wa premye wayòm nan, reprezante dènye wa dènye wayòm nan. Se poutèt sa, li reprezante “nonm peche a,” nonm pwofesi a ke sèt legliz yo idantifye. Moun te kreye nan sizyèm jou a, e se poutèt sa nimewo sis la se nimewo limanite. Nimewo Nebikadneza a se sis. Nebikadneza echwe eprèv nimewo 666 la, e li te reprezante mechan yo nan dènye jou yo. Kòm yon senbòl nonm peche a, nimewo pa li se sis.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Wa Nebikadnetza, mfalme, akatengeneza sanamu ya dhahabu, ambayo urefu wake ulikuwa dhiraa sitini, na upana wake dhiraa sita; akaisimamisha katika uwanda wa Dura, katika jimbo la Babeli. Danieli 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Estati lò a te gen swasant koude wotè, pa sis koude lajè, e se Nebikadneza ki te fè l, li menm ki gen nimewo sis. Yo te drese estati a nan rebelyon kont limyè estati ki nan chapit de a, epi deskripsyon estati a an twa fwa, lè ou konprann nimewo Nebikadneza se sis, vin egal a sis, sis, sis.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Panse pou l tabli anpi a ansanm ak yon dinasti ki t ap dire pou tout tan an, te touche trè fò kè gran chèf pisan an, devan fòs bra li nasyon latè yo pa t kapab kenbe tèt. Avèk yon antouzyasm ki te soti nan yon anbisyon san limit ak nan ògèy egoyis, li antre nan konsèy ak mesye saj li yo sou fason pou fè sa rive. Li bliye mèvèy pwovidans ki te makonnen ak rèv gwo estati a; li bliye tou ke Bondye Izrayèl la, atravè sèvitè li Danyèl, te fè sans estati a parèt aklè, e ke anrapò ak entèpretasyon sa a, gran mesye wayòm nan te sove anba yon lanmò imilyan; li bliye tout bagay, eksepte dezi yo pou tabli pwòp pouvwa pa yo ak sipremasi pa yo. Konsa wa a ak konseye leta li yo deside ke, pa tout mwayen ki posib, yo t ap fè tout efò pou leve Babilòn anlè kòm sa ki siprèm, e kòm sa ki merite fidelite inivèsèl.
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Reprezantasyon senbolik Bondye te itilize pou l te revele wa a ak pèp la entansyon Li pou nasyon latè yo, kounye a t ap sèvi pou fè pouvwa lèzòm jwenn glwa. Entèpretasyon Danyèl la te dwe rejte epi bliye; verite a te dwe mal entèprete epi mal aplike. Senbòl Syèl la te fèt pou l louvri nan lespri lèzòm evènman enpòtan ki nan lavni, men yo te pral sèvi avè l pou anpeche konesans Bondye te vle mond lan resevwa a gaye. Konsa, atravè konplo moun ki gen anbisyon yo, Satan t ap chèche fè echwe objektif diven an pou ras imen an. Lènmi limanite a te konnen verite ki pa melanje ak erè se yon pouvwa pisan pou sove; men lè yo sèvi avè l pou leve pwòp tèt yo anlè epi pou fè avanse plan lèzòm, li tounen yon pouvwa pou sa ki mal.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Soti nan gwo richès trezò li yo, Nebikadneza te fè yo fè yon gwo estati an lò, ki te sanble, nan karakteristik jeneral li yo, ak sa yo te wè nan vizyon an, eksepte nan sèl pwen materyèl li te fèt avè l la. Abitye jan yo te ye ak reprezantasyon mayifik divinite payen pa yo, Kaldyen yo pa t janm anvan sa pwodui anyen ki tèlman enpozan ak majeste tankou estati briyan sa a, ki te gen swasant koude wotè ak sis koude lajè. Epi li pa etonan ke nan yon peyi kote adorasyon zidòl te gaye toupatou, bèl estati ki te san parèy e ki te gen anpil valè a nan plenn Dura a, ki t ap reprezante glwa Babilòn ansanm ak grandè ak pisans li, te dwe konsakre kòm yon objè adorasyon. Se konsa yo te pran dispozisyon pou sa, epi yon dekrè te pibliye ki te di ke nan jou dedikasyon an, tout moun te dwe montre pi gwo fidelite yo anvè pouvwa Babilòn nan lè yo t ap bese tèt devan estati a.” Prophets and Kings, 504, 505.