In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Nan twazyèm lanne rèy Jojakim, wa Jida a, Nebikadneza, wa Babilòn nan, vini Jerizalèm e li sènen li. Epi Seyè a lage Jojakim, wa Jida a, nan men li, ansanm ak yon pati nan veso kay Bondye a; veso sa yo li pote ale nan peyi Chineya, nan tanp dye pa li a; epi li mete veso yo nan kay trezò dye pa li a. Danyèl 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Liv Danyèl ak Revelasyon se menm liv la, e menm liy pwofetik yo ki reprezante nan liv Danyèl la reprann nan liv Revelasyon an. Revelasyon Jezi Kris la reprezante dènye mesaj pwofetik la ki desele jis anvan fèmti tan gras la.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Verite ki nan tan pase yo te byen konprann nan liv Revelasyon an, men ki te sele pa koutim ak tradisyon, rete verite toujou, e jodi a yo ap desele ankò pa Lyon branch fanmi Jida a, e verite sa yo kounye a ap revele akonplisman pafè yo.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Verite ki, nan tan lontan, yo te byen konprann nan liv Danyèl la men koutim ak tradisyon te sele yo, se toujou verite; epi jodi a, yo ap dewoule ankò pa Lyon branch fanmi Jida a, e verite sa yo kounye a ap revele akonplisman pafè yo.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Danyèl se senpleman premye nan de liv ki reprezante Revelasyon Jezikri a.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Jojakim se yon senbòl pouvwa yo bay premye mesaj la nan yon mouvman refòm. Li se tou yon senbòl alyans lan, paske chanjman yon non idantifye pwofetikman kòmansman yon relasyon alyans. Relasyon alyans Bondye antre ladan avèk yon pèp ki, anvan sa, pa t pèp alyans Bondye a, kòmanse nan moman premye mesaj la resevwa pouvwa.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Nou menm ki nan tan pase nou pa t yon pèp, men kounye a nou se pèp Bondye a; nou menm ki pa t resevwa mizèrikòd, men kounye a nou resevwa mizèrikòd. 1 Pyè 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Senbòl yon non ki chanje pou reprezante yon relasyon alyans tabli lè non Abram chanje pou Abraham, non Sarayi pou Sara, non Jakòb pou Izrayèl, epi non Sòl pou Pòl. Gen lòt temwen sou senbòl sa a, men nan chapit premye liv Danyèl la, non Danyèl chanje pou Beltchaza, non Ananya chanje pou Chadrak, non Michaèl pou Mechak, epi non Azarya pou Abèdnego.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Lè Senyè a antre nan yon relasyon alyans avèk yon pèp, anmenmtan li ap pase bò kote yon ansyen pèp alyans. Jeyoyakim reprezante pèp alyans yo ke yo ap pase bò kote yo, epi Danyèl, Ananya, Misaèl ak Azarya reprezante pèp alyans yo ke yo chwazi apre sa. Lè moun antre nan yon relasyon alyans, yo vin sibi yon tès pou wè si yo pral kenbe kondisyon alyans lan. Tès la reprezante pa zak manje a.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adan ak Èv te echwe tès la pa zak manje a; e lè Bondye te antre pou premye fwa nan yon alyans ak yon pèp li te chwazi, li te kòmanse relasyon an lè li te teste yo ak laman. Ansyen Izrayèl finalman te echwe tès sa a, men lè yo te fè sa, yo te bay premye referans lan ak premye temwayaj la sou lefèt ke yon tès alyans pa yon tès sèl, men li se yon pwosesis tès. Rive nan dizyèm tès la, yo te kondane pou yo mouri nan dezè a pandan karant ane ki te vin apre yo. Apre sa, Bondye te antre nan alyans ak Jozye ak Kalèb, konsa li te bay temwayaj ke lè Senyè a antre nan alyans ak yon pèp li te chwazi, Li ap pase tou bò kote yon ansyen pèp alyans. Nan fen ansyen Izrayèl la, ki te tou kòmansman Izrayèl espirityèl la, dènye pwosesis tès pou ansyen Izrayèl la te premye pwosesis tès pou Izrayèl espirityèl la, e li te reprezante kòm Pen Syèl la. Sa te deja prefigire pa laman an nan premye pwosesis tès alyans lan.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Nan pwosesis eprèv sa a, ki te ni premye a ni dènye pwosesis eprèv la, Jezi te idantifye eprèv Pen selès la lè li te di ke moun ki fè pati pèp alyans li a dwe manje chè li epi bwè san li. Li te pèdi plis disip nan prezantasyon sa a pase nan nenpòt lòt moman nan ministè li. Kontwovès sa a nan ministè li te pwen ki pi wo nan ilistrasyon pwosesis eprèv alyans lan, e Sè White fè kòmantè an detay sou evènman an nan Desire of Ages, kote tit chapit la se “The Crisis in Galilee”. Non Galilee vle di “yon gon,” oswa “yon pwen kote bagay yo pran yon lòt direksyon,” epi nan chapit la, li esplike poukisa disip yo te vire do ba li. Yo te refize aplike temwayaj li konsènan egzijans pou yo manje chè li epi bwè san li selon bon metodoloji pwofetik la. Li te idantifye ke yo te kenbe koutim ak tradisyon konsèp pwofetik yo ke Satan te enstile nan konpreyansyon biblik ansyen Izrayèl la. Move konpreyansyon sa yo te ba yo sa yo te panse ki te yon eskiz pou aplike pawòl li yo literalman, olye yo aplike yo espirityèlman. Li fè remake tou ke lè moun sa yo ki te “vire” lwen Jezi yo (Galilee), ki idantifye nan sizyèm chapit Jan an (John 6:66), yo pa t mache avè l ankò, pou tout tan.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Menm jan ak pwosesis eprèv alyans ansyen Izrayèl la nan premye a tankou nan dènye a, nou jwenn ke lè Bondye antre nan yon relasyon alyans ak yon pèp li chwazi, an menm tan an Li ap pase sou ansyen pèp alyans lan. Nou jwenn tou ke Li mete pèp sa a anba eprèv, pa avèk yon sèl eprèv, men avèk yon pwosesis eprèv. Nou wè tou ke pwosesis eprèv la reprezante pa yon bagay ki dwe manje. Nou jwenn ankò ke manje a reprezante Pawòl Bondye a, e ke eprèv la enplike yon chwa ant de kalite manje pou yo manje. Èske nou manje nan tout pyebwa Bondye te di nou nou ka manje ladan yo, oswa èske nou manje nan pyebwa yo te entèdi nou manje ladan l lan? Nou jwenn tou ke chwa sou sa pou nou manje a gen ladan li eprèv sou fason nou manje manje yo ofri a.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Nan fen Izrayèl espirityèl la, nan tan mouvman Millerit la, premye mesaj la te resevwa pouvwa nan dat 11 out 1840. Jojakim la a reprezante Pwotestan yo ki, lè sa a, t ap mennen ale Babilòn pou yo vin pitit fi li yo. Yo te vin fas ak yon eprèv lè zanj Revelasyon dis la te desann, epi li te gen yon ti liv louvri nan men li. Menm jan Jojakim te leve kont egzijans Nebikadneza yo, epi apre sa yo te mennen l an kaptivite, konsa tou Pwotestan yo te refize manje manje ki te nan men zanj lan, poutèt tradisyon ak koutim yo te pote soti avèk yo depi nan Mwayennaj Fènwa yo.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
Nan prentan 1844, pwosesis tès la te rive nan yon “pwen vire” pou Jojakim ak Pwotestan yo, epi menm jan sa te fèt nan premye pwosesis tès la pou Izrayèl espirityèl la, yo “vire” epi yo pa t mache ankò avèk Jezi. Nan istwa sa a, Danyèl, Ananya, Mizaèl ak Azarya reprezante Millerit yo, ki te chwazi manje ti liv la ki te dous nan bouch yo, men ki te vin anmè nan vant yo.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Si nous incluons Adam et Ève, nous avons quatre témoins classiques montrant que l’épreuve est représentée par l’acte de manger. Nous avons plusieurs témoins prophétiques, qui tous portent la signature du premier et du dernier. Le témoignage de l’épreuve de la manne est un premier témoin, et l’épreuve du Pain du ciel est à la fois une première épreuve pour l’Israël spirituel, tout en étant aussi le dernier témoin pour l’ancien Israël. L’épreuve du petit livre est à la fois la première et la dernière. Elle marque la fin de l’errance de l’Israël spirituel comme Église dans le désert, et elle est la première de ceux qui furent choisis pour être le peuple final dénommé de Dieu. Les millérites furent le commencement du peuple dénommé de Dieu, lequel devait être identifié comme la véritable corne du protestantisme. Il existe plusieurs témoins du processus de mise à l’épreuve qui commence lorsque le premier message est investi de puissance.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Nan pwosesis eprèv sa yo, gen yon “pwen vire”, kote prèske tout disip yo vire do. Lè Jozye ak Kalèb te bay temwayaj yo, tout Izrayèl te vire do epi yo te chèche retounen ann Ejip. Nan legliz Galile a, majorite disip yo te vire do. Paske Jezi se Alfa ak Omega, “pwen vire” ki reprezante nan fen pwosesis eprèv la ilistre tou nan kòmansman pwosesis eprèv la. Lè laman te premye fwa bay ansyen Izrayèl la, te gen moun ki te tousuit vire do ak enstriksyon yo. Nan batèm Kris la, Li te vire do epi Li te ale nan dezè a. Sè White sèvi ak senbòl yon pwen vire yon fason ki bay anpil enfòmasyon.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
“Gen peryòd ki tounen pwen detèminan nan istwa nasyon yo ak nan istwa legliz la. Nan pwovidans Bondye, lè divès kriz sa yo rive, limyè ki pou tan sa a bay. Si yo resevwa li, gen pwogrè espirityèl; si yo rejte li, dekadans espirityèl ak nofraj vin swiv. Senyè a, nan Pawòl li, te fè konnen travay ofansif levanjil la jan li te mennen nan tan pase a, epi jan li pral fèt nan lavni, menm jouk nan konfli final la, lè ajan satanik yo pral fè dènye mouvman etonan yo. Soti nan Pawòl sa a nou konprann ke fòs yo deja ap travay kounye a ki pral louvri chemen pou dènye gran konfli ant byen ak mal la — ant Satan, chèf tenèb la, ak Kris, Prens lavi a. Men, triyonf k ap vini an pou moun ki renmen Bondye e ki gen lakrentif pou li a sèten menm jan fotèy li etabli nan syèl yo.” Bible Echo, 26 out 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Lè yo te bay ansyen Izrayèl laman an pou premye fwa, limyè pou istwa sa a te bay. Nan batèm Kris la, limyè pou istwa sa a te bay. Nan 11 dawout 1840, limyè pou istwa sa a te bay. Chak nan pwen tounen sa yo make kòmansman yon pwosesis tès ki finalman fini nan yon lòt pwen tounen, lè ansyen pèp alyans lan vire do epi yo pa mache avèk Kris ankò.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Paske divès pwosesis eprèv sa yo reprezante alafwa yon pwosesis eprèv pou pèp ansyen alyans lan epi tou pou pèp nouvo alyans lan, gen de konklizyon nan pwosesis eprèv la. Konklizyon pwosesis eprèv la, e konsa dènye pwen chanjman desizif la pou Pwotestan yo nan istwa Milerit la, te rive nan prentan 1844. Konklizyon pwosesis eprèv la (nan otòn 1844), oswa pwen chanjman desizif la pou Milerit yo menm, te vini apre pwen chanjman desizif la pou ansyen pèp Bondye a.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Nan istwa Kris la, pwosesis tès la idantifye pa lefèt ke li te netwaye tanp lan de fwa, yon fwa nan kòmansman ministè li, epi ankò nan fen ministè li.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Lè Jezi te kòmanse ministè piblik li a, li te pirifye Tanp lan anba pwofanasyon sakrilèj li t ap sibi a. Pami dènye aksyon ministè li yo, te gen dezyèm pirifikasyon Tanp lan. Konsa tou, nan dènye travay la pou avètisman mond lan, yo fè de apèl diferan bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gwo lavil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Epi, nan gwo kri mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Sòti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye vin chonje inikite li yo’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Pwosesis egzamen de de netwayaj tanp Kris yo aliyen ak Malachi chapit twa, nan ekri Lespri Pwofesi a.
“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. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Lè Jezi t ap netwaye tanp lan anba achtè ak vandè mond lan, li te anonse misyon Li pou netwaye kè a anba salte peche a,—anba dezi tè a, anbisyon egoyis yo, move abitid yo, ki gate nanm nan. Malachi 3:1–3 site.” The Desire of Ages, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Netwayaj pèp Bondye a reprezante pwosesis eprèv la ki idantifye repete avèk plizyè liy pwofesi. Chak referans, kòmanse ak Adan ak Èv rive jouk nan istwa Milerit la, reprezante netwayaj san karannkat mil yo.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Nan dènye jou istwa tè sa a, alyans Bondye avèk pèp li a ki kenbe kòmandman li yo dwe renouvle.” Review and Herald, 26 fevriye 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Pwosesis netwayaj san karannkat mil yo se premye referans nan liv Danyèl la, ki se premye liv nan de liv yo ki ansanm reprezante Revelasyon Jezi Kris la, ki louvri jis anvan tan gras limanite a fèmen. Pwosesis netwayaj san karannkat mil yo reprezante tou kòm pwosesis sele a. Lè premye mesaj pwosesis netwayaj ak sele san karannkat mil yo te kòmanse 11 septanm 2001, sa te yon pwen vire pou legliz la ak pou mond lan. Nan Revelasyon chapit dizwit, zanj ki klere mond lan ak glwa li a te rive lè sa a. Men, nan Revelasyon dizwit, zanj lan pa reprezante kòm li gen anyen pou l manje nan men li—men li la. Ti liv la la. Moun ki chwazi manje metodoloji pwofèt Ezayi reprezante kòm “liy sou liy” la ka rekonèt li fasil.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
Lè nou mete “liy sou liy”, nou konprann ke lè Kris te desann 11 septanm 2001, li te genyen tou yon “ti liv” ki te reprezante kòm “lamàn”, “pen syèl la” ak “ti liv la”. Men, 11 septanm 2001, ansyen pèp chwazi a, Jeoyakim te reprezante a, te chwazi kenbe koutim ak tradisyon Advantis yo, epi ansuit yo te kòmanse mach yo pou antre nan kaptivite Babilòn nan, ki pral konplè nan lwa dimanch la.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Koulye a, èske se pawòl mwen te deklare ki di New York gen pou l disparèt anba yon gwo vag lanmè? Sa, mwen pa janm di. Mwen te di, pandan m t ap gade gwo batiman yo k ap monte la a, etaj apre etaj, ‘Ala sèn terib ki pral fèt lè Seyè a va leve pou l souke tè a avèk anpil fòs! Lè sa a, pawòl Revelasyon 18:1–3 yo va akonpli.’ Tout dizwityèm chapit Revelasyon an se yon avètisman sou sa k ap vini sou tè a. Men, mwen pa gen okenn limyè espesyal konsènan sa k ap vini sou New York, eksepte ke mwen konnen yon jou gwo batiman yo la a pral jete atè pa mouvman ak boulvèsman pouvwa Bondye. Dapre limyè yo ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan Seyè a, yon sèl manyen nan gwo pouvwa li, epi gwo estrikti sa yo pral tonbe. Va gen sèn ki tèlman terib, nou pa menm ka imajine yo.” Review and Herald, 5 jiyè 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Lè “gwo batiman” “Nouyòk” yo te “jète atè pa vire ak chavire pouvwa Bondye a,” nan dat 11 septanm 2001, limyè zanj Revelasyon dizwit la te ranpli tout tè a, paske yon pwen vire te rive nan istwa bèt tè a nan Revelasyon trèz.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Gen kèk peryòd ki tounen pwen tournan nan istwa nasyon yo ak nan istwa legliz la. Nan pwovidans Bondye, lè divès kriz sa yo rive, limyè ki pou tan sa a bay. Si yo resevwa li, gen pwogrè espirityèl; si yo rejte li, dekadans espirityèl ak nofraj suiv.” Bible Echo, 26 dawout 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Lè limyè zanj Revelasyon dizwit la te rive 11 septanm 2001, moun ki te resevwa limyè a te pwogrese espirityèlman, epi moun ki te rejte limyè a te bese espirityèlman, e yo te kòmanse vwayaj rebelyon yo pou yo ale pi lwen jouk yo rive nan dènye pwen vire yo a, lwa dimanch lan, kote yo fè nwaye lafwa yo pou tout tan nan deklarasyon yo kòm mesaje twazyèm zanj lan. Moun sa yo nan Galile ki te vire do ale epi ki pa t mache ankò avèk Kris la nan Jan 6:66, yo t ap vire do bay limyè ki te premye rive nan batèm li a, ki se kote premye mesaj istwa tès sa a te resevwa puisans. Nan chapit premye liv Danyèl la, yo montre de kategori adoratè nan istwa kote premye mesaj la resevwa puisans. Jojakim reprezante moun ki fè nwaye lafwa yo, epi Danyèl, Ananya, Mizaèl ak Azarya reprezante fidèl yo.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Nan twazyèm ane gouvènman Jewoyakim, wa Jida a, Nebikadneza, wa Babilòn nan, vini Jerizalèm e li sènen l. E Senyè a lage Jewoyakim, wa Jida a, nan men li, ansanm ak yon pati nan veso kay Bondye a; li pote yo ale nan peyi Chinea, nan tanp bondye pa l la; epi li mete veso yo nan kay trezò bondye pa l la. E wa a pale ak Achpenaz, chèf enik li yo, pou l te mennen kèk nan pitit Izrayèl yo, nan desandans wa a, ak nan mitan prens yo; jenn gason ki pa t gen okenn defo, men ki te bèl aparans, ki te abil nan tout sajès, ki te gen konnesans, ki te gen entèlijans nan syans, e ki te gen kapasite pou yo kanpe nan palè wa a, e pou yo te ka anseye yo literati ak lang Kaldeyen yo. E wa a fikse pou yo yon pòsyon chak jou nan manje wa a, ak nan diven li menm li te konn bwè a; konsa yo te nouri yo pandan twa ane, pou nan fen tan sa a yo te ka prezante devan wa a. Pami sa yo te gen nan pitit Jida yo: Danyèl, Ananya, Mizaèl, ak Azarya. Chèf enik yo bay yo lòt non: li bay Danyèl non Beltchaza; Ananya, Chadrak; Mizaèl, Mechak; epi Azarya, Abèdnego. Men Danyèl te pran desizyon nan kè li pou l pa t souye tèt li ak pòsyon manje wa a, ni ak diven li te konn bwè a; se poutèt sa li mande chèf enik yo pou l pa t souye tèt li. Danyèl 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Dànyèl, Ananya, Mizaèl ak Azarya se te pitit Jida yo. Yo te fè yo tounen enik; konsa, yo reprezante dènye jenerasyon Advantis la. Nebikadneza, menm jan ak anpil wa nan tan lontan, te fè kat jèn gason Jide sa yo kasre, pou retire tout enkyetid wa a te ka genyen lè yo t ap sèvi kòm esklav epi yo t ap antre an relasyon ak madanm wa a yo ansanm ak fanm kay li yo.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Sou plan senbolik, li reprezante dènye jenerasyon Advantis la, paske pa t ap gen plis liy Jida apre kat sa yo. Kat se yon senbòl mondyal, e konsa li reprezante dènye jenerasyon Advantis Setyèm Jou yo atravè lemonn, ki rekonèt 11 septanm 2001 kòm yon akonplisman Pawòl pwofetik Bondye a.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Adventis Setyèm Jou sa yo se sijè Pawòl pwofetik Bondye a, paske se yo menm ki rele pou yo vin san karannkat mil yo. Men, eritaj pwofetik yo te kòmanse avèk rebelyon zansèt yo an 1863. Premye rebelyon sa a prèske enposib pou rekonèt, paske li te kouvri anba tradisyon ak koutim kat jenerasyon rebelyon k ap vin pi grav. Menmsi li difisil pou rekonèt li, fòk yo wè li epi rekonèt li, menm jan Danyèl finalman fè sa nan Danyèl chapit nèf. Li te fè sa lè li te rekonèt verite ki nan Pawòl pwofetik Bondye a.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Rebelyon Danyèl ak twa diyitè yo te eritye dirèkteman an, se te refi papa yo pou l te rete separe ak enfliyans payen ki t ap antoure yo. An 1863, Advantis Lawodise a te retounen nan metodoloji biblik Pwotestantis aposta ak Katolis, pou soutni rejè yo te fè sou idantifikasyon Miller te bay “sèt fwa” yo nan Levitik vennsis. Rebelyon sa a, pou Danyèl ak twa diyitè yo, te reprezante pa wa Ezekyas.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Wa ʿEzekyas te sipliye Seyè a pou l pa mouri, e yo te reponn priyè li lè Seyè a te ba li ankò kenz ane. Konsa, li vin fè Manase, youn nan wa Jida ki te pi mechan yo, men tou wa ki make kòmansman pwogresif sèt etap konkèt ak esklavaj Jida a. An 1856, Vrè Temwen an te vini frape nan pòt Advantis Lawodise a, men yo te chwazi viv olye yo mouri pou pwòp tèt yo. Rive an 1863, yo te rebati “Jeriko” epi yo te kòmanse rebelyon k ap ogmante a ki, finalman, te anpeche yo rekonèt 11 septanm 2001 kòm kòmansman vwayaj twa etap yo pou antre nan esklavaj Babilòn espirityèl la, ki fini nan lwa dimanch lan.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Pou wa Ezekyas, ane 1863 la te rive lè yo te akòde lapriyè li pou l viv. Senyè a te bay yon siy pou montre lapriyè li te aksepte. Bondye te konfime lapriyè a lè Li te fè solèy la deplase, epi Babilonyen yo te wè aksyon Bondye nan syèl la, byenke yo pa t konnen sa sa te vle di. Lè sa a, Babilonyen yo te vini Jerizalèm pou yo chèche konnen kiyès Bondye ki te gen pouvwa pou kontwole solèy la. Olye wa Ezekyas te bay Bondye Syèl la glwa, olye li te mouri a pwòp tèt li, li te chwazi pito bay glwa tanp li ak vil li olye Bondye ki te chwazi mete non Li nan tanp sa a ak nan vil sa a.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Rebelyon sa a te pote pwofesi a ki te anonse ke timoun ki soti nan liy san li t ap vin esklav ak enik nan Babilòn. Timoun sa yo se te Danyèl, Ananya, Mizaèl ak Azarya, e yo reprezante dènye jenerasyon espirityèl Advantis Setyèm Jou sa yo ki rekonèt 11 Septanm 2001 kòm yon pwen vire nan istwa nasyon mond lan ak nan istwa legliz la, lè limyè a bay, limyè ki pou teste epi sele san karannkat mil yo.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
Nan jou sa yo, Ezekyas te malad jouk li te prèt pou l mouri. E pwofèt Ezayi, pitit gason Amoz, vini bò kote l, epi li di l: Men sa Seyè a di: Mete zafè kay ou annòd; paske ou pral mouri, ou p ap viv ankò. Lè sa a, li vire figi li bò miray la, epi li lapriyè Seyè a, li di: Mwen sipliye w, o Seyè, sonje koulye a kijan mwen te mache devan ou nan verite ak yon kè san pataj, e mwen te fè sa ki bon devan je ou. E Ezekyas kriye anpil. Epi sa te rive, anvan Ezayi te soti rive nan mitan lakou a, pawòl Seyè a vin jwenn li, li di: Tounen ankò, epi di Ezekyas, chèf pèp mwen an: Men sa Seyè a, Bondye David, papa ou a, di: Mwen tande lapriyè ou, mwen wè dlo nan je ou yo; gade, m ap geri ou: sou twazyèm jou a ou pral monte nan kay Seyè a. E m ap ajoute kenz ane sou lavi ou; e m ap delivre ou ak vil sa a anba men wa Lasiri a; e m ap defann vil sa a poutèt mwen menm, ak poutèt David, sèvitè m nan. Epi Ezayi di: Pran yon gato fig frans. E yo pran l, yo mete l sou ilsè a, epi li geri. E Ezekyas di Ezayi: Ki siy m ap genyen pou Seyè a geri mwen, e pou m monte nan kay Seyè a sou twazyèm jou a? Epi Ezayi di: Men siy ou va resevwa nan men Seyè a, ke Seyè a ap fè sa li te di a: èske lonbraj la dwe avanse dis degre, oswa retounen dis degre? E Ezekyas reponn: Se yon bagay fasil pou lonbraj la desann dis degre; non, pito se pou lonbraj la retounen pa dèyè dis degre. Lè sa a, Ezayi, pwofèt la, kriye bay Seyè a; epi li fè lonbraj la retounen pa dèyè dis degre, selon degre li te desann sou kadran Akaz la. Nan epòk sa a, Berodak-Baladan, pitit gason Baladan, wa Babilòn nan, voye lèt ak yon kado bay Ezekyas; paske li te tande Ezekyas te malad. E Ezekyas koute yo, epi li montre yo tout kay bagay presye li yo: ajan an, lò a, epis santi bon yo, lwil santi bon ki gen anpil valè a, tout kay zam li yo, ak tout sa ki te jwenn nan trezò li yo: pa t gen anyen nan kay li, ni nan tout domèn li, Ezekyas pa t montre yo. Lè sa a, Ezayi, pwofèt la, vini bò kote wa Ezekyas, epi li di l: Kisa mesye sa yo te di? E depi ki kote yo te vin jwenn ou? E Ezekyas di: Yo soti nan yon peyi byen lwen, soti Babilòn. Epi li di: Kisa yo wè nan kay ou a? E Ezekyas reponn: Yo wè tout bagay ki nan kay mwen an; pa gen anyen nan trezò mwen yo mwen pa t montre yo. E Ezayi di Ezekyas: Tande pawòl Seyè a. Gade, jou yo ap vini kote tout sa ki nan kay ou a, ak sa zansèt ou yo te sere an rezèv jouk jòdi a, yo pral pote ale Babilòn: pa gen anyen k ap rete, se Seyè a ki di sa. E nan pitit gason ou yo ki va soti nan ou, sa ou menm ou va fè, yo pral pran kèk; epi yo pral enik nan palè wa Babilòn nan. Lè sa a, Ezekyas di Ezayi: Pawòl Seyè a ou te pale a bon. Epi li di: Èske sa pa bon, si lapè ak verite rete nan jou pa m yo? Rès zèv Ezekyas yo, ansanm ak tout fòs li, ak kijan li te fè yon rezèvwa, ak yon kanal, epi li te mennen dlo antre nan vil la, èske sa yo pa ekri nan liv Istwa wa Jida yo? E Ezekyas dòmi ak zansèt li yo; epi Manase, pitit gason l, renye nan plas li. 2 Wa 20:1–21.
The next verse says:
Vèsè ki vin apre a di:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Manase te gen douz an lè li te kòmanse gouvènen, epi li te gouvènen senkantsenk an lavil Jerizalèm. E non manman li te Efziba. 2 Wa 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Ki rezilta sa t ap bay si wa Ezekyas te aksepte volonte Seyè a, epi li te senpleman mete kay li annòd epi li te mouri? Yo te ba li kenz ane anplis, epi twa ane apre sa, mechan Manase te fèt. Ki sa ki t ap rive an 1856, si Advantis yo te aksepte tranzisyon soti nan Filadèlfi pou rive Lawodise, epi yo te mete kay yo annòd epi yo te kite verite fondamantal William Miller yo entak? Mwen sipoze nou p ap janm konnen repons kesyon sa a, men sa nou konnen se ke “Danyèl te pran desizyon nan kè li pou l pa t avili tèt li ak pòsyon manje wa a, ni ak diven li te konn bwè a.”
We will continue Daniel chapter one in the next article.
N ap kontinye ak Danyèl chapit premye a nan atik k ap vini an.