The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Liv Danyèl ak Revelasyon yo se menm liv la, nan menm sans Bib la se yon sèl liv, ki gen ladan li Ansyen 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, pa kapab demontre nèt ale san prèv ki nan Ansyen Testaman an. Kris revele nan Ansyen Testaman an avèk menm klate tankou nan Nouvo Testaman an. Yonn 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 sa. Pou yon moun byen apresye plan redanmsyon an, li nesesè pou l konprann Ekriti Ansyen Testaman an an pwofondè. Se limyè gloriye ki sòti nan tan pase pwofetik la ki fè lavi Kris la ak ansèyman Nouvo Testaman an parèt avèk klate ak bèlte. Mirak Jezi yo se yon prèv divinite li; men prèv ki pi fò yo ke li se Redanmtè lemonn nan jwenn nan pwofesi Ansyen Testaman an lè yo konpare yo ak istwa Nouvo Testaman an. Jezi te di Jwif yo: ‘Sonde Ekriti yo; paske se nan yo nou panse nou gen lavi etènèl, e se yo menm ki rann temwayaj sou mwen.’ Nan tan sa a pa t gen okenn lòt ekriti ki te egziste, eksepte sa yo ki te nan Ansyen Testaman an; konsa, lòd Sovè a klè.” Spirit of Prophecy, volim 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Prèv ki pi fò konsènan kiyès Kris la ye ak kisa li ye, se lè yo konpare pwofesi Ansyen Testaman yo ak akonplisman pwofesi sa yo nan istwa Nouvo Testaman an. Menm jan an tou, se konsa sa ye ak relasyon ki genyen ant liv Danyèl ak Revelasyon an.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
“Nan Revelasyon an tout liv Bib la rankontre epi yo fini. Men konpleman liv Danyèl la. Youn se yon pwofesi; lòt la se yon revelasyon.” Travay Apot yo, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Pawòl “konpleman” an vle di mennen yon bagay rive nan pèfeksyon li. Akonplisman pwofesi Ansyen Testaman yo te “prèv” ki te “pi fò” konsènan “divinite” Kris la. Prèv ki pi solid sou divinite pwofesi ki nan liv Danyèl la, se akonplisman pwofesi sa yo jan yo reprezante nan liv Revelasyon an. Pwofesi ki nan Danyèl yo kontinye nan liv Revelasyon an, epi yo mennen rive nan pèfeksyon yo nan dènye jou yo, lè Revelasyon Jezi Kris la vin dezsele.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
«Apocalypse se yon liv sele, men li se tou yon liv ki louvri. Li rakonte evènman mèvèy ki gen pou fèt nan dènye jou istwa tè sa a. Ansèyman liv sa a klè e byen defini, yo pa mistik ni enkonpreyansib. Nan li, se menm liy pwofesi a yo reprann tankou nan liv Danyèl. Gen kèk pwofesi Bondye repete, konsa Li montre yo dwe bay sa yo anpil enpòtans. Seyè a pa repete bagay ki pa gen gwo konsekans.» Manuscript Releases, volim 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
Nan twazyèm ane rèy Jojakim, wa Jida a, Nebikadneza, wa Babilòn nan, vini Jerizalèm, epi li sènen l. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Premye vèsè liv Danyèl la genyen yon richès enfòmasyon pwofetik lè yo konsidere l kòrèkteman. Nou pral kòmanse konsiderasyon nou avèk Jojakim.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Jojakim te premye nan twa dènye wa Jida yo. Kòm sa, li reprezante mesaj premye zanj lan. Pitit gason li, Jojakin, ki te rele tou Jekonya oswa Konya, te reprezante mesaj dezyèm zanj lan. Apre Jojakin, te vini Sedesyas, dènye nan twa dènye wa Jida yo. Sedesyas reprezante mesaj twazyèm zanj lan. Gen plizyè temwen pwofetik ki soutni ke Jojakim se yon senbòl mesaj premye zanj lan. Li enpòtan pou konprann prèv sa yo, paske yo idantifye ke premye vèsè chapit premye liv Danyèl la ap idantifye mesaj premye zanj lan, e reyalite sa a se yon pwen dapi ki pèmèt yo konprann premye chapit la kòm mesaj premye zanj lan nan Revelasyon katòz. Nou pral kòmanse nan Dezyèm Kwonik.
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. 2 Chronicles 36:20, 21.
Epi moun ki te chape anba nepe a, li mennen yo ale Babilòn; kote yo te sèvitè pou li menm ak pou pitit gason l yo jouk rèy wayòm Pès la te rive: pou pawòl Senyè a, pa bouch Jeremi, te akonpli, jouk lè peyi a te fin jwi saba li yo; paske toutotan li te rete dezole, li te kenbe saba, pou swasantdis ane yo te akonpli. 2 Kwonik 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Ansyennman ann Babilòn pandan swasanndizan an te fèt pou peyi a te kapab jwi saba yo ki pa t tounen reyalite, dapre Levitik vennsenk. Swasanndizan an saba yo egal katsan katreven dis an, pandan tan sa a ansyen Izrayèl te neglije direktiv Levitik vennsenk la. Katsan katreven dis an rebelyon te vini anvan swasanndizan an kaptivite a. Lè katsan katreven dis an yo te rive nan bout yo, yo t ap mete twa wa anba dominasyon Nebikadneza.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
Nan fen swasanndizan kaptivite a, Senyè a leve Siris, ki te premye nan twa wa yo ki t apral bay dekrè pou Izrayèl te kapab retounen epi rebati Jerizalèm. Atagzèsès te twazyèm nan twa wa sa yo, epi li te bay twazyèm dekrè a nan ane 457 anvan Jezikri. Twazyèm dekrè a te kòmanse de mil twasan ane yo nan Danyèl chapit uit, vèsè katòz. An 1798, premye fen endiyasyon an te rive nan bout li, liv Danyèl la te desele, epi premye nan twa zanj yo te rive. Twazyèm zanj lan te rive 22 oktòb 1844.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Twa dènye wa Jida yo tout te konfwonte ak Nebikadneza, epi nan kaptivite Jojakim nan, swasanndis ane yo te kòmanse. Sa te kontinye jouk Babilòn te detwi, epi jeneral la (Siris) ki te detwi Babilòn, e ki tousuit apre sa te vin wa a, te pibliye premye nan twa dekrè yo. Twazyèm dekrè a te kòmanse pwofesi aswè ak maten yo ki te fini avèk arive twazyèm nan twa zanj yo. Kris la toujou idantifye fen an avèk kòmansman an.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Kòmansman swasanndizan yo te fèt avèk premye atak Neboukadnetsa kont Jerizalèm. Fen swasanndizan yo te make pa destriksyon Babilòn. Destriksyon final ak total Jerizalèm te tonbe sou twazyèm nan twa wa yo, ki tout te deja sibi atak Neboukadnetsa. Destriksyon Jerizalèm te pwogresif. Twa dènye wa yo reprezante yon sèl senbòl pwofetik, nan sans ke yo tout te sibi atak Neboukadnetsa. Yo te prefigire twa dekrè yo, ki yo menm tou te fòme yon sèl senbòl, menm jan ak twa zanj yo nan fen de mil twasan jou yo.
“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 Atakzès, 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 a,’ nan maj la] Siris, Dariyis, ak Atakzès, wa peyi Pès la.’ Twa wa sa yo, lè yo te inisye, reyafime, epi konplete dekrè a, te mennen li rive nan pèfeksyon pwofesi a te egzije pou make kòmansman 2300 ane yo. Lè yo pran 457 anvan Jezikri, moman kote dekrè a te fin konplete a, kòm dat kòmandman an, yo te wè chak espesifikasyon pwofesi a konsènan swasanndis semèn yo te akonpli.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
Sè White idantifye ke twa dekrè yo te nesesè pou pèfeksyon pwofesi a. Li defini relasyon yo youn ak lòt, epi, lè li fè sa, li idantifye karakteristik gramè mo ebre “verite” a. Li di premye dekrè a te bay orijin, dezyèm dekrè a te reyafime, epi twazyèm dekrè a te konplete “chak espesifikasyon pwofesi a konsènan swasanndis semèn yo.” Mo ebre “verite” a fòme pa konbinezon premye, trèzyèm, ak dènye lèt alfabè ebre a. Premye dekrè a te bay orijin, dezyèm nan te reyafime, epi dènye dekrè a te konplete pwofesi a. Twa dekrè yo pote siyati Alfa ak Omega, epi yo te akonpli nan fen pwofesi swasanndizan sou kaptivite Babilòn nan, menm si twazyèm dekrè a te vini byen apre swasanndizan yo te fini. Twa dekrè yo te pwogresif, e menm si yo te twa dekrè, yo te toujou yon sèl senbòl pwofetik.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Premye zanj lan te rive an 1798, dezyèm zanj lan te rive nan prentan 1844, epi twazyèm zanj lan te rive 22 oktòb 1844. Twa zanj sa yo fòme yon sèl senbòl pwofetik, ki reprezante levanjil etènèl la nan Revelasyon chapit katòz.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Premye ak dezyèm mesaj yo te bay an 1843 ak 1844, e kounye a nou anba pwoklamasyon twazyèm nan; men, tout twa mesaj yo toujou gen pou yo pwoklame. Sa menm enpòtan kounye a tankou sa te toujou ye anvan, pou yo repete yo bay moun k ap chèche laverite. Avèk plim ak vwa nou dwe fè pwoklamasyon an sonnen, pandan n ap montre lòd yo, ansanm ak aplikasyon pwofesi yo ki mennen nou rive nan mesaj twazyèm zanj lan. Pa ka gen yon twazyèm san premye ak dezyèm nan. Se mesaj sa yo nou dwe bay lemonn nan atravè piblikasyon, nan diskou, pandan n ap montre, nan liy istwa pwofetik la, bagay ki te fèt yo ak bagay ki pral fèt yo.” Selected Messages, liv 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Dènye twa wa Jida yo te yon sèl senbòl, paske yo tout te mennen anba divès degre soumèt pa wa Babilòn nan. Dènye twa wa Jida yo, twa dekrè yo ak twa zanj yo, byenke yo klèman twa, yo reprezante tou kòm yon sèl senbòl pwofetik.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Twa dènye wa yo fè pati kad pwofetik kòmansman pwofesi swasanndis ane kaptivite a; konsa, yo vin fè pati kòmansman an ki ilistre fen swasanndis ane kaptivite yo. Kaptivite a te kòmanse avèk soumèt pwogresif twa wa, epi li te fini ak destriksyon wayòm nan ansanm ak vil kapital li a. Fen pwofesi a make destriksyon nasyon Babilòn nan ak kapital li a, sa ki make arive twa dekrè pwogresif yo. Kòmansman pwofesi de mil twasan ane a make pa twa dekrè pwogresif, epi li ilistre fen pwofesi de mil twasan ane a, ki konpoze de twa mesaj pwogresif.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Twa zanj yo, ak twa mesaj pa yo chak, te deja prefigure pa twa wa ak twa dekrè pwogresif pa yo. Twa wa ki te pwoklame twa dekrè pa yo chak te deja prefigure pa twa wa pwogresif, ki chak te prezante mesaj pa yo sou rebelyon kont Nebikadnetsa. Twa mesaj rebelyon yo te prefigure twa dekrè, ki an retou te prefigure twa mesaj. Youn kòmanse pwofesi swasanndis ane yo, ki an retou fini ak kòmansman pwofesi de mil twa san ane a, ki fini lè twazyèm zanj lan rive an 1844. Swasanndis ane kote peyi a te dwe jwi Saba li a pa kapab separe ak 22 Oktòb 1844.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Jojakim reprezante premye dekrè Siris la, epi tou premye mesaj zanj lan nan Revelasyon chapit katòz la. Anplis de sa, twa temwen yo nan dènye twa wa Jida yo, twa dekrè yo, ak twa mesaj zanj yo, bay enfòmasyon presi konsènan senbòl Jojakim nan; paske listwa pwofetik twa zanj yo te make avèk anpil swen pa enspirasyon. Tout twa mesaj yo gen yon rive istorik, epi apre sa yo resevwa yon pouvwa istorik.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Premye zanj lan te rive an 1798, epi li te resevwa pouvwa nan dat 11 out 1840, avèk konfimasyon prensip yon jou pou yon ane a.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Nan ane 1840, yon lòt akonplisman remakab nan pwofesi te soulve yon enterè toupatou. Dezan anvan sa, Josiah Litch, youn nan prensipal minis k ap preche dezyèm avènman an, te pibliye yon eksplikasyon sou Revelasyon 9, kote li te predi tonbe Anpi Otoman an. Dapre kalkil li yo, pouvwa sa a te dwe ranvèse... nan 11 out 1840, lè yo te kapab atann pouvwa Otoman an nan Konstantinòp ta kraze. E mwen kwè se konsa y ap jwenn sa ye.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Nan menm lè yo te presize a, Latiki, atravè anbasadè li yo, te aksepte pwoteksyon pisans alye Ewòp yo, epi konsa li te mete tèt li anba kontwòl nasyon kretyen yo. Evènman an te akonpli prediksyon an egzakteman. Lè sa te vin konnen, anpil moun te vin konvenki de jistès prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, epi yo te bay mouvman adventis la yon bèl elan. Moun ki te gen konesans ak pozisyon te mete tèt yo ansanm ak Miller, ni nan preche ni nan pibliye opinyon li yo, epi soti 1840 rive 1844 travay la te gaye rapidman.” The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Premye zanj lan te rive, li t ap anonse ouvèti jijman an an 1798, men mesaj la te chita sou validite idantifikasyon William Miller te fè a, selon ki yon jou nan pwofesi biblik reprezante yon ane. Prensip sa a te konfime “le 11 août 1840,” epi premye mesaj la te resevwa pisans. Avèk echèk prediksyon retou Kris la nan ane biblik 1843 la, ki te pwolonje rive nan ane 1844 la, dezyèm zanj Apokalips chapit katòz la te rive. Avèk echèk prediksyon an nan prentan 1844 la, legliz pwotestan yo te rejte règ Miller la ki di yon jou pou yon ane, epi yo te vin tounen pitit fi Babilòn yo. Apre sa, mesaj sa a te resevwa pisans nan sezon ete 1844 la, lè li te ini ak mesaj Kri a Minwi. Avèk akonplisman mesaj Kri a Minwi a le 22 octobre 1844, twazyèm zanj lan te rive ak mesaj pa li.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Akoz dezobeyisans Advantis Lawodise a an 1863, pèp Bondye a te resevwa misyon pou repete istwa ansyen Izrayèl la nan dezè a. Pwisans twazyèm mesaj la t ap tann jouk 11 septanm 2001. Chak nan twa mesaj yo rive nan listwa, epi apre sa yo resevwa pouvwa.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Jojakim ak Siris reprezante ranfòsman premye zanj lan, pa aparisyon li. Byenke Jojakim te premye nan twa dènye wa Jida yo, e byenke li reprezante mesaj premye zanj lan, karakteristik pwofetik li demontre—epi Siris tou demontre—ke yo toude se senbòl ranfòsman premye zanj lan, epi non pa senbòl aparisyon premye zanj lan. Aparisyon premye mesaj la nan istwa Jojakim se te Manase, premye nan sèt dènye wa Jida yo.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Sèt wa te vini anvan destriksyon Jerizalèm nan ki te konplè e final. Sèt wa sa yo reprezante yon istwa pwogresif, menm jan ak istwa yo te tipifye a soti 1798 rive 1844. Premye zanj lan te rive an 1798, epi twazyèm lan te rive 22 oktòb 1844. Istwa 1798 rive 1844 la se istwa premye ak dezyèm zanj yo. Istwa twazyèm zanj lan te kòmanse an 1844. Lè Sè White idantifye senbòl sèt loraj yo nan Revelasyon chapit dis la, li di sèt loraj yo reprezante istwa premye ak dezyèm zanj yo, men se pa twazyèm zanj lan.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Limyè espesyal yo te bay Jan an, ki te eksprime nan sèt loraj yo, se te yon deskripsyon evènman ki t ap fèt anba mesaj premye ak dezyèm zanj yo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Istwa sèt loraj yo nan chapit dis nan Liv Revelasyon an mete aksan sou istwa bay premye zanj lan pouvwa a, depi 11 dawout 1840 rive jouk nan gwo desepsyon an, 22 oktòb 1844; men, kanmenm, li gen ladan l tout istwa premye ak dezyèm zanj yo. Aplikasyon jeneral sèt loraj yo se ke yo reprezante peryòd 1798 rive jouk 22 oktòb 1844. Istwa rive premye zanj lan depi 1798 rive nan gwo desepsyon an se istwa premye ak dezyèm zanj yo, epi pwofetikman li reprezante tankou sèt loraj. Sèt loraj yo te tou tipifye pa dènye sèt wa Jida yo. Twa dènye nan wa sa yo pa t sèlman idantifye wa ki vini youn apre lòt, men ansanm yo fòme yon sèl senbòl ki konpoze de yon premye, yon mitan, ak yon dènye.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
Nan istwa twa zanj yo, premye mesaj la te resevwa pisans nan dat 11 dawou 1840, e ni Jojakim ni Siris te senbolize evènman sa a.
We will continue to identify these most important truths in the next article.
Nou pral kontinye idantifye verite sa yo ki pi enpòtan nan atik k ap vini an.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“Entegrite sevè dwe cheri pa chak etidyan. Chak lespri dwe vire ak yon atansyon reveran anvè Pawòl Bondye ki revele a. Limyè ak gras pral bay a moun ki obeyi Bondye konsa. Yo pral wè mèvèy ki sòti nan lalwa li. Gwo verite ki te rete neglije e envizib depi jou Pannkot la, dwe klere soti nan Pawòl Bondye a nan pite natif natal yo. Pou moun ki renmen Bondye tout bon vre, Sentespri a pral revele verite ki te efase nan lespri a, epi li pral revele verite ki nèt ale nouvo tou. Moun ki manje chè Pitit Bondye a epi ki bwè san li, pral tire nan liv Danyèl ak Revelasyon verite ki enspire pa Sentespri a. Yo pral mete an mouvman fòs ki pa ka reprime. Bouch timoun yo pral louvri pou pwoklame mistè ki te kache pou lespri lèzòm. Seyè a te chwazi bagay moun konsidere kòm sòt nan mond sa a pou konfonn saj yo, ak bagay fèb yo nan mond lan pou konfonn vanyan yo.”
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
«Labib pa dwe antre nan lekòl nou yo pou yo mete l ant de ansèyman enkredilite. Labib dwe tounen fondasyon ak sijè menm edikasyon an. Se vre nou konnen anpil plis nan pawòl Bondye vivan an pase jan nou te konn li nan tan pase a, men gen toujou anpil ankò pou aprann. Yo dwe sèvi avè l kòm pawòl Bondye vivan an, epi konsidere l kòm premye a, dènye a, ak pi bon an nan tout bagay. Lè sa a, vre kwasans espirityèl ap parèt. Elèv yo ap devlope karaktè relijye ki an sante, paske yo manje chè Pitit Bondye a epi yo bwè san li. Men si yo pa veye sou li e si yo pa nouri li, sante nanm nan ap deperi. Rete nan chemen limyè a. Etidye Labib. Moun ki sèvi Bondye avèk fidelite ap beni. Sila a ki pa kite okenn travay fidèl rete san rekonpans ap kouwone chak zak lwayote ak entegrite avèk siy espesyal lanmou li ak apwobasyon li.» Review and Herald, 17 out 1897.