The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Tèm nan nan vèsè onz ak douz yo se monte ak tonbe wa sid la, menm jan an tou se dènye monte ak tonbe Etazini, jan li reprezante nan dènye prezidan an nan vèsè de a, kòm dènye reprezantan tèren pouvwa dragon an; ansanm ak dènye monte ak tonbe Nasyonzini an, jan sa reprezante nan vèsè twa ak kat yo. Vèsè senk rive nèf yo reprezante istwa pouvwa papal la depi 538 rive 1798. Ane 538 make bay pouvwa a pouvwa papal la, ane 1798 make blesi mòtèl papote a, e poutèt sa vèsè senk rive nèf yo reprezante dènye monte ak tonbe bèt la. Vèsè dis make ane 1989 kòm tonbe wa sid la, jan sa te reprezante nan ansyen Inyon Sovyetik la.

“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

“Chak nasyon ki te parèt sou sèn aksyon an te resevwa pèmisyon pou okipe plas li sou latè, pou yo te ka wè si li t ap akonpli objektif ‘Veyatè a ak Sila ki Sen an.’ Pwofesi a te trase monte ak tonbe gwo anpi mond lan yo—Babilòn, Mèd-Pès, Lagrès, ak Wòm. Avèk chak ladan yo, menm jan ak nasyon ki te gen mwens pouvwa yo, istwa a te repete tèt li. Chak te gen peryòd eprèv pa li, chak te echwe, glwa li te fennen, pouvwa li te disparèt, epi plas li te pran pa yon lòt....”

“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

“Soti nan leve ak tonbe nasyon yo jan sa parèt klè nan paj Ekriti Sen yo, yo bezwen aprann kijan tout glwa ki senpleman deyò ak glwa monn nan pa vo anyen. Babilòn, avèk tout pouvwa li ak tout mayifisans li, yon bagay mond nou an pa janm wè ankò depi lè sa a,—pouvwa ak mayifisans ki, pou pèp epòk sa a, te sanble tèlman estab e dirab,—ala nèt li disparèt! Tankou ‘flè zèb la’ li peri. Konsa tou, tout sa ki pa gen Bondye kòm fondasyon li peri. Se sèlman sa ki mare ak plan Li epi ki eksprime karaktè Li ki ka dire. Prensip Li yo se sèl bagay fèm mond nou an konnen.” Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Vèsè onz ak douz yo idantifye dènye leve ak dènye tonbe wa sid la, jan Larisi reprezante l. Vèsè trèz rive kenz yo idantifye dènye leve ak dènye tonbe Etazini. Tout naratif pwofetik chapit onz la bati sou estrikti leve ak tonbe wayòm yo. Etidyan pwofesi a dwe konsidere reyalite sa a si li vle gen nenpòt posibilite pou li byen separe mesaj pwofetik chapit onz la.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Pèspektiv fondamantal Danyèl chapit onz la se ke li fèt ak ilistrasyon repete sou leve ak tonbe wayòm yo. Lè Sè White te deklare, “Se konsa wayòm Medo-Pès la, ansanm ak wayòm Grès ak Wòm yo, te peri,” li ap idantifye “Grès” kòm dragon an, “Wòm” kòm bèt la, epi “Medo-Pès” kòm fo pwofèt la. Li ap idantifye dènye leve ak dènye tonbe dènye wayòm tèren an, ki gen ladan dragon an, bèt la ak fo pwofèt la, ki kòmanse leve yo nan lwa dimanch la epi ki mennen mond lan rive Amagedon, nan akonplisman Revelasyon 16:12–21. Li ap dirije pèp Bondye a sou “leve ak tonbe nasyon yo jan sa parèt klè nan paj Ekriti Sen yo” kòm pèspektiv pou itilize afin “aprann kijan tout glwa ki senpleman ekstèn ak monn nan pa vo anyen.”

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Rezon ki fè nou bezwen “aprann jan glwa ki sèlman ekstèn ak monn lan pa vo anyen,” se pou nou konprann pi byen ankò ke tout bagay peri “ki pa gen Bondye kòm fondasyon li.” Se poutèt sa, se yon kestyon lavi oswa lanmò pou gen Bondye oswa pou pa gen Bondye kòm fondasyon ou. Depi nan pwen sa a nan devlopman panse a, Sè White defini sa sa vle di pou gen Bondye kòm fondasyon ou lè li deklare, “Se sèlman sa ki mare ak objektif Li epi ki eksprime karaktè Li ki ka dire.” Li sot esplike ke tout bagay ki pa sou fondasyon Bondye peri, e ke gen yon kalifikasyon doub pou sa ki bati sou fondasyon an: si yon bagay “mare ak objektif Li,” epi si li “eksprime karaktè Li.” Karaktè Li se fondasyon Li.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Apre sa, nan dènye fraz paragraf la, li deklare ke “Prensip Li yo se sèl bagay fèm mond nou an konnen.” Karaktè Bondye se prensip Li yo, e prensip Li yo eksprime karaktè Li. Se yon kesyon lavi oswa lanmò selon jan limanite antre an relasyon ak Bondye kòm fondman tout bagay. Mwen soutni ke estrikti fondamantal chapit onz nan liv Danyèl la bati sou naratif monte ak tonbe wayòm yo. Gen yon pasaj kote Enspirasyon an fè nou konnen yon kalite etid ki kòrèk.

“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

“Gen yon etid listwa ki pa dwe kondane. Istwa sakre te youn nan etid yo nan lekòl pwofèt yo. Nan dosye fason Li te aji avèk nasyon yo, yo te trase mak pye Jewova. Konsa tou jodi a, nou dwe konsidere fason Bondye aji avèk nasyon latè yo. Nou dwe wè nan listwa akonplisman pwofesi yo, etidye fonksyònman Pwovidans lan nan gwo mouvman refòm yo, epi konprann pwogrè evènman yo nan rasanbleman nasyon yo pou dènye konfli gwo kontwovès la.” The Ministry of Healing, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Yon etid istwa ki sanktifye idantifye kòm etid sou fason Bondye aji ak nasyon sou tè a, epi tou sou kondwit pwovidansyèl Bondye nan mouvman refòm Li yo; konsa, yon istwa sanktifye gen ladan li yon liy etid ekstèn ak yon liy etid entèn. Objektif sèvi ak istwa pou konfime Pawòl pwofetik Bondye a se sèvi ak istwa pwofetik sa a pou “konprann pwogrè evènman yo nan rasanbleman nasyon yo pou konfli final gwo konfli a.” Paragraf anvan an soti nan Sè White te pran nan yon eksplikasyon trè klere sou nesesite pou bati yon modèl pwofetik nan istwa sakre ki baze sou estrikti fondamantal ki reprezante nan “leve ak tonbe” wayòm yo.

“As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

“Kòm yon preparasyon pou travay kretyen, anpil moun panse li esansyèl pou yo jwenn yon konesans laj sou ekriti istorik ak teyolojik. Yo sipoze konesans sa a ap yon èd pou yo nan anseye levanjil la. Men etid laboriye yo fè sou opinyon lèzòm gen tandans febli ministè yo, olye pou l ranfòse li. Lè m wè bibliyotèk ki chaje ak gwo volim lou plen ak konesans istorik ak teyolojik, mwen panse: Poukisa depanse lajan pou sa ki pa pen? Sizyèm chapit Jan an di nou plis pase sa yo ka jwenn nan travay konsa. Kris la di: ‘Se mwen menm ki Pen Lavi a: moun ki vini jwenn Mwen p ap janm grangou; epi moun ki kwè nan Mwen p ap janm swaf.’ ‘Se mwen menm ki Pen vivan an ki desann soti nan syèl la: si yon moun manje Pen sa a, l ap viv pou tout tan.’ ‘Moun ki kwè nan Mwen gen lavi etènèl.’ ‘Pawòl m ap pale nou yo, yo se lespri, e yo se lavi.’ Jan 6:35, 51, 47, 63.”

“There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

“Gen yon etid istwa ki pa dwe kondane. Istwa sakre te youn nan matyè yo nan lekòl pwofèt yo. Nan dosye sa Bondye te fè ak nasyon yo, yo te swiv tras pye Jewova. Konsa tou jodi a, nou dwe konsidere fason Bondye aji ak nasyon latè yo. Nou dwe wè nan istwa akonplisman pwofesi a, etidye fason Pwovidans ap travay nan gwo mouvman refòm yo, epi konprann pwogrè evènman yo nan rasanbleman nasyon yo pou dènye konfli gwo lit la.”

“Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

Yon etid konsa va bay yon vizyon laj e konplè sou lavi. Li va ede nou konprann yon bagay sou relasyon li yo ak depandans li yo, kijan, yon fason ki mèvèye, nou mare ansanm nan gran fratènite sosyete ak nasyon yo, epi jis nan ki gran mezi opresyon ak degradasyon yon sèl manm reprezante yon pèt pou tout moun.

“But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

“Men istwa, jan yo etidye l anjeneral, konsène ak reyalizasyon lèzòm, viktwa li yo nan lagè, siksè li nan rive jwenn pouvwa ak grandè. Yo pèdi vizyon sou aksyon Bondye nan zafè lèzòm. Genyen kèk moun sèlman ki etidye jan objektif Li ap reyalize nan monte ak tonbe nasyon yo.

“And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

“Epi, nan yon gran mezi, teyoloji, jan yo etidye l e jan yo anseye l, se sèlman yon dosye sou espekilasyon lèzòm, ki sèvi sèlman pou ‘fènwa konsèy la ak pawòl san konesans.’ Twò souvan, sa ki pouse moun rasanble tout anpil liv sa yo se pa tèlman yon dezi pou jwenn manje pou lespri ak nanm, men pito yon anbisyon pou vin familye ak filozòf ak teyolojyen, yon dezi pou prezante Krisyanis la bay pèp la nan tèm ak pwopozisyon erid.”

“Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

“Se pa tout liv yo ekri ki kapab sèvi objektif yon lavi sen. ‘Aprann nan men Mwen,’ Gran Anseyan an te di, ‘pran jouk Mwen sou nou,’ ‘aprann dousè Mwen ak imilite Mwen.’ Ògèy entelektyèl nou an p ap ede nou kominike ak nanm k ap peri paske yo manke pen lavi a. Nan etid liv sa yo, nou ap pèmèt yo pran plas leson pratik nou ta dwe ap aprann nan men Kris la. Ak rezilta etid sa a, pèp la pa jwenn manje. Trè piti nan rechèch sa a ki fatige lespri a anpil bay sa ki va ede yon moun vin yon ouvriye ki reyisi nan travay pou nanm yo.”

“The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

“Sovè a te vini ‘pou preche bon nouvèl la bay pòv yo.’ Lik 4:18. Nan ansèyman Li yo, Li te sèvi ak mo ki pi senp yo ak senbòl ki pi klè yo. Epi yo di ke ‘moun òdinè yo te koute Li ak kè kontan.’ Mak 12:37. Moun k ap chèche fè travay Li pou tan sa a bezwen yon konpreyansyon ki pi pwofon sou leson Li te bay yo.

“The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

“Pawòl Bondye vivan an se pi wo pase tout lòt edikasyon. Moun k ap sèvi pèp la bezwen manje nan pen lavi a. Sa ap ba yo fòs espirityèl; konsa, y ap pare pou sèvi tout kategori moun.” The Ministry of Healing, 441–443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Sè White esplike pi lwen ke rekonèt manifestasyon puisans Bondye nan etabli wa ak retire wa selon chwa wa yo, se vrè filozofi etid istorik la.

“In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

“Nan istwa nasyon yo, etidyan Pawòl Bondye a ka wè akonplisman literal pwofesi diven an. Babilòn, kraze e brize finalman, disparèt paske, nan pwosperite li, chèf li yo te konsidere tèt yo kòm endepandan de Bondye, e yo te atribye glwa wayòm yo a akonplisman lèzòm. Wayòm Med-Pès la te sibi kòlè Syèl la paske, ladan li, lalwa Bondye a te pilonnen anba pye. Lakrent Senyè a pa t jwenn plas nan kè gwo majorite pèp la. Mechanste, blasfèm, ak koripsyon te gen dominasyon. Wayòm ki te vini apre yo te menm pi ba e pi koripsyon toujou; e yo te desann pi ba toujou, e pi ba ankò, sou echèl valè moral la.”

“The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

“Pouvwa chak chèf egzèse sou tè a soti nan Syèl la; epi se sou fason li sèvi ak pouvwa sa a yo ba li a siksè li depann. Pou chak moun, pawòl Veyatè diven an se: ‘Mwen te mare ren ou, byenke ou pa t konnen Mwen.’ Ezayi 45:5. Epi pou chak moun, pawòl yo te di Nebikadneza nan tan lontan an se leson lavi a: ‘Kraze ak peche ou yo pa jistis, ak mechanste ou yo lè ou montre mizèrikòd anvè pòv yo; petèt sa va fè trankilite ou dire pi lontan.’ Danyèl 4:27.”

“To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

“Pou konprann bagay sa yo,—pou konprann ke ‘jistis leve yon nasyon anlè;’ ke ‘twòn nan etabli pa jistis,’ epi li ‘soutni pa mizèrikòd;’ pou rekonèt aplikasyon prensip sa yo nan manifestasyon pouvwa Li menm ki ‘wete wa, e ki tabli wa,’—sa se konprann filozofi listwa a. Pwovèb 14:34; 16:12; 20:28; Danyèl 2:21.

“In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

“Se nan pawòl Bondye a sèlman sa a parèt aklè. Isit la yo montre ke fòs nasyon yo, menm jan ak fòs moun endividyèl yo, pa jwenn ni nan opòtinite ni nan mwayen ki sanble fè yo envensib; li pa jwenn nan grandè yo fè lwanj pou li. Yo mezire l dapre fidelite ak ki yo akonpli bi Bondye.” Prophets and Kings, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Tèm ki nan vèsè onz ak douz yo se monte ak tonbe wa sid la; men pi enpòtan toujou, vèsè sa yo make sele san karannkat mil yo, ansanm ak dezyèm nan twa tès ki te kòmanse nan tan lafen an an 1989, jan sa reprezante nan vèsè dis la.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Seleman sa a reprezante pa Danyèl nan twou lyon yo, twa diyitè yo nan fou dife a, Danyèl ak twa diyitè yo k ap lapriyè pou yo konprann rèv Nebikadneza sou estati bèt yo nan chapit de a, Danyèl k ap lapriyè lapriyè Levitik vennsis la nan chapit nèf la, saj yo ki konprann ogmantasyon konesans lan, Jozye ki gen peche li wete nan Zakari chapit twa, Zowobabèl nan chapit kat, Jozèf ki vin dezyèm chèf nan Lejip, disip yo nan chanm anwo a pandan dis jou anvan Pannkòt, Millerit yo nan reyinyon kan Exeter la, Laza k ap mennen pwosesyon an nan Antre Triyonfal la, ak san karannkat mil yo nan Revelasyon chapit sèt la.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Vèsè onz la te rive an 2014, nan kòmansman lagè Ikrèn nan, e nan mwa Jiyè 2023 tès vizyèl la, kote pèp Bondye a “vin blan”, te kòmanse. Senkyèm liy nan chapit onz la se vèsè trèz rive kenz.

Fifth Line Overview

Apèsi senkyèm liy lan

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

Paske wa nò a va retounen, e li va rasanble yon foul moun ki pi gwo pase premye a; epi, apre kèk ane, li va sètènman vini ak yon gwo lame ak anpil richès. E nan tan sa yo, anpil va leve kont wa sid la; moun vyolan pami pèp ou a va leve tèt yo pou akonpli vizyon an; men yo va tonbe. Konsa, wa nò a va vini, li va monte yon ranpa, epi li va pran vil ki pi byen fòtifye yo; e fòs sid la p ap ka kenbe tèt, ni twoup li te chwazi yo; ni p ap gen fòs pou kenbe tèt. Danyèl 11:13–15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Vèsè sa yo te akonpli an 200 av. J.-K., epi yo idantifye Batay Panium nan, ki gen ladan wa opoze yo ansanm ak alyans yo; e vèsè sa yo tou make pwen nan listwa kote Wòm payen an te fè premye afimasyon li nan listwa Danyèl onz la. Vèsè sa yo gen ladan yo leve final ak tonbe sizyèm wayòm pwofesi biblik la, men tou listwa biblik Kris la ki t ap vizite Sezare Filip, kote Pyè sitiye sele san karannkat mil yo. Listwa sa a sèvi kòm tip sele san karannkat mil yo avèk rive twazyèm nan twa eprèv chapit douz la, ki konsiste nan yo te “pirifye, fè blan epi eprouve.”

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Twa vèsè sa yo mennen nan vèsè sèz la, kote lalwa dimanch Ozetazini an reprezante. Lè reyinyon kan Exeter la te fini nan dat 17 out 1844, vyèj saj yo te pote mesaj Kri a Minwi a sou tout kot lès Ozetazini an pandan swasant-sis jou. Gen yon peryòd kote tout vyèj yo leve, epi youn nan klas yo pa gen lwil, ansanm ak tout sa sa idantifye. Lè non Simon Bàjona te chanje pou Pyè, sa make seleman san karannkat mil yo. Depi pwen sa a, Jezi te kòmanse anseye disip yo konsènan evènman ki gen rapò ak kwa a.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Lakwa a se yon senbòl fen tan gras la, epi William Miller, ki te reprezante pa Jan Batis, ki li menm te reprezante pa Eli, te leve pou prezante “evènman ki gen rapò ak fen tan gras la,” menm jan Jan Batis ak Eli toude te fè sa. Jan te di sa konsa.

But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

Men, lè li wè anpil nan Farizyen yo ak Sadiseyen yo vini nan batèm li a, li di yo: O ras sèpan pwazon, ki moun ki te avèti nou pou nou chape anba kòlè ki gen pou vini an? Matye 3:7.

Elijah said it this way.

Élie l’a dit de cette manière.

And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

Epi Akab fè yon Achera; epi Akab te fè plis toujou pou pwovoke Seyè a, Bondye Izrayèl la, pou l fache, pase tout wa Izrayèl ki te vini anvan li yo. Sou rèy li a, Iyèl, moun Betèl la, rebati Jeriko: li poze fondasyon li sou Abiram, premye pitit gason li, epi li mete pòtay li yo kanpe sou Segoub, pi piti pitit gason li, dapre pawòl Seyè a, pawòl li te di pa mwayen Jozye, pitit gason Noun nan. Epi Eli, Tichbit la, ki te pami moun ki t ap viv nan Galaad yo, di Akab: Menm jan Seyè a, Bondye Izrayèl la, vivan an, devan li menm mwen kanpe a, pa pral gen lawouze ni lapli pandan ane sa yo, eksepte dapre pawòl mwen. 1 Wa 16:33–17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Pandan l t ap pale konsènan travay William Miller kòm yon refòmatè modèn, Sè White te deklare:

“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

“Sa te nesesè pou lèzòm te reveye sou danje ki te devan yo; pou yo te souke pou yo prepare tèt yo pou evènman solanèl ki anrapò ak fèmti tan gras la.” The Great Controversy, 310.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Sis dènye vèsè yo nan Danyèl onz la reprezante “evènman ki gen rapò ak fen tan gras la.” Evènman sa yo te desele nan tan lafen an an 1989, e yo te revele klèman.

“Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. The words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

“Anvan kwa li a, Sovè a te esplike disip li yo ke yo t ap mete li a lanmò e ke li t ap leve soti nan tonbo a ankò, e zanj yo te prezan pou enprime pawòl li yo nan lespri ak nan kè yo. Men disip yo t ap tann delivrans tanporèl anba jouk women an, e yo pa t ka sipòte panse ke Sila a nan ki tout espwa yo te santre a ta soufri yon lanmò ignominye. Pawòl yo te bezwen sonje yo te chase soti nan lespri yo; e lè tan eprèv la rive, li jwenn yo san preparasyon. Lanmò Jezi te detwi espwa yo nèt ale tankou si li pa t janm avèti yo davans. Konsa, nan pwofesi yo, lavni an ouvri devan nou osi klèman jan li te ouvri devan disip yo pa pawòl Kris la. Evènman ki gen rapò ak fèmti tan gras la ak travay preparasyon pou tan detrès la prezante aklè. Men, foul moun yo pa gen plis konpreyansyon sou verite enpòtan sa yo pase si yo pa t janm revele yo. Satan ap veye pou l rache tout enpresyon ki ta fè yo vin saj pou sali, e tan detrès la pral jwenn yo san yo pa pare.” The Great Controversy, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Se te nan Sezare Filip, ki se Panyòm, ki se vèsè trèz rive kenz, ke Kris te kòmanse anseye disip Li yo konsènan kwa a; konsa, sa te sèvi kòm yon tip pou istwa reyinyon kan Exeter la jouk rive 22 oktòb 1844. Nan kòmansman mouvman refòm san karannkat mil yo, “evènman ki gen rapò ak fen tan pwobasyon an” te devwale; epi nan fen mouvman san karannkat mil yo, “evènman ki gen rapò ak fen tan pwobasyon an” devwale anndan istwa kache vèsè karant lan.

“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

“Jodi a, nan lespri ak pouvwa Eli ak Jan Batis, mesaje Bondye te chwazi yo ap rele atansyon yon mond ki sou kondanasyon jijman an sou evènman solanèl ki pral fèt byento an rapò ak dènye èdtan tan gras la ak parèt Kris Jezi kòm Wa tout wa yo ak Seyè tout seyè yo.” Prophets and Kings, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

“Evènman ki konekte ak fen tan lagras la” se evènman ki devwale nan istwa kache vèsè karant lan. Nan Zakari chapit twa a, yo ilistre dènye sèn jijman ankèt la. Enspirasyon an ini temwayaj Zakari a ak sila yo ki sele nan Ezekyèl chapit nèf la.

“The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

Pèp Bondye a ap soupi e ap rele byen fò poutèt abominasyon k ap fèt nan peyi a. Avèk dlo nan je, yo avèti mechan yo sou danje yo genyen lè y ap pilonnen lalwa diven an, epi avèk yon lapenn ki pa ka eksprime, yo imilye tèt yo devan Seyè a poutèt pwòp transgresyon pa yo. Mechan yo pase lapenn yo nan betiz, yo meprize apèl solanèl yo, epi yo pase nan rizib sa yo rele feblès yo. Men, angois ak imilyasyon pèp Bondye a se yon prèv klè ki pa ka konteste ke yo ap reprann fòs ak noblès karaktè yo te pèdi kòm konsekans peche. Se paske yo ap pwoche pi pre Kris la, e je yo fikse sou pite pafè Li a, kifè yo wè avèk anpil klète jan peche a depase limit nan peche li. Kontrisyon yo ak rabesman tèt yo devan Bondye gen yon valè ki san mezi pi plis devan je Bondye pase lespri moun ki sifi pou tèt yo, ki ògeye, moun ki pa wè okenn rezon pou yo plenn, ki meprize imilite Kris la, epi ki reklame pèfeksyon pandan y ap vyole lalwa sen Bondye a. Douser ak imilite nan kè se kondisyon pou fòs ak viktwa. Kouwòn laglwa a ap tann moun ki bese tèt yo nan pye kwa a. Benediksyon pou moun sa yo k ap kriye, paske yo va jwenn konsolasyon.

“The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

“Moun ki fidèl yo, sila yo k ap lapriyè yo, tankou si se te sa, fèmen anndan ak Bondye. Yo menm pa konnen jan yo pwoteje ak tout sekirite. Pouse pa Satan, chèf mond sa a ap chèche detwi yo; men si je yo te ka louvri, menm jan je sèvitè Elize a te louvri nan Dotan, yo ta wè zanj Bondye yo kanpe toutotou yo, e pa klète ak glwa yo, yo kenbe lame fènwa yo an fren.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

“Pandan pèp Bondye a ap imilye nanm yo devan Li, pandan y ap sipliye pou yo gen yon kè ki pwòp, yo bay lòd sa a: ‘Wete rad sal yo’ sou yo, epi yo pwononse pawòl ankourajman sa yo: ‘Gade, mwen fè peche ou a pase lwen ou, epi m ap abiye ou ak lòt rad.’ Yo mete sou pitit Bondye yo, ki pase anba eprèv, ki tante, men ki rete fidèl, rad san tach jistis Kris la. Rès la, yo meprize a, abiye ak rad laglwa, pou yo pa janm ankò sal pa koripsyon mond lan. Non yo rete konsève nan liv lavi Ti Mouton an, enskri pami moun fidèl nan tout tan. Yo te reziste ak riz twonpè a; gwonde dragon an pa t fè yo vire do bay fidelite yo. Kounye a yo an sekirite pou letènite kont tout rize tantatè a. Peche yo transfere sou sila ki se orijin peche a. Epi rès la pa sèlman padonnen ak resevwa, men yo onore yo tou. ‘Yon bèl mit’ mete sou tèt yo. Yo dwe tankou wa ak prèt pou Bondye. Pandan Satan t ap pouse akizasyon li yo epi t ap chèche detwi gwoup sa a, zanj sen yo, envizib, t ap pase ale vini, yo t ap mete sou yo sele Bondye vivan an. Se sa yo menm ki kanpe sou mòn Siyon avèk Ti Mouton an, yo gen non Papa a ekri sou fwon yo. Yo chante chan nèf la devan twòn nan, chan sa a pèsonn pa ka aprann eksepte san karannkatmil yo, sila yo ki te rachte sou tè a. ‘Se sa yo menm ki swiv Ti Mouton an kote li ale. Se yo menm ki te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. Epi nan bouch yo pa t jwenn okenn manti: paske yo san fot devan twòn Bondye a.’”

“Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

“Koulye a rive akonplisman total pawòl sa yo zanj lan te di a: ‘Koute kounye a, o Jozye, gran prèt la, ou menm ak konpayon ou yo ki chita devan ou; paske yo se moun yo sezi devan yo; paske gade, m ap fè Sèvitè Mwen an, Branch lan, parèt.’ Kris la revele kòm Redanmtè ak Delivransè pèp Li a. Koulye a vre, rès la se ‘moun yo sezi devan yo,’ pandan dlo nan je ak imilyasyon pelerinaj yo bay plas yo bay lajwa ak onè nan prezans Bondye ak Ti Mouton an. ‘Nan jou sa a branch Senyè a pral bèl ak gloriye, epi fwi tè a pral ekselan ak bèl pou moun sa yo ki chape ann Izrayèl. Epi sa pral rive, moun ki rete nan Siyon an, ak moun ki rete Jerizalèm nan, y ap rele yo sen, wi, tout moun ki ekri pami vivan yo nan Jerizalèm.’” Testimonies, volim 5, 474–476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Yon san karannkatmil yo nan liv Revelasyon an se gwoup Ezekyèl la yo “sele” pandan y ap “soupi epi kriye” poutèt abominasyon ki nan peyi a. Yo resevwa sele a lè yo resevwa rad jistis Kris la ak bèl mit la, ki reprezante “wa ak prèt” Pyè te pale de yo, ki pa t pèp Bondye a, men kounye a yo vin tounen pèp Bondye a.

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 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. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

Men, nou se yon ras chwazi, yon prètriz wayal, yon nasyon sen, yon pèp apa pou Bondye; pou nou ka fè lwanj Sila a parèt aklè, li menm ki rele nou soti nan fènwa pou antre nan limyè mèvèye li a: Nou menm ki yon lè pa t yon pèp, men kounye a nou se pèp Bondye a; nou menm ki pa t jwenn mizèrikòd, men kounye a nou jwenn mizèrikòd. Byenneme anpil, m ap sipliye nou kòm etranje ak pèlren, rete lwen dezi lachè yo, ki fè lagè kont nanm nan; Pandan n ap mennen yon konduit onèt nan mitan moun lòt nasyon yo: konsa, tandiske yo pale nou mal kòm moun k ap fè sa ki mal, yo ka, grasa bon zèv nou yo, zèv yo menm y ap gade, bay Bondye glwa nan jou vizitasyon an. 1 Pyè 2:9–12.

Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

Koulye a, si nou koute vwa mwen vre, epi si nou kenbe alyans mwen an, n a tounen pou mwen yon trezò espesyal pase tout lòt pèp; paske tout tè a se pou mwen. Epi n a pou mwen yon wayòm prèt, yon nasyon ki sen. Men pawòl ou va pale ak pitit Izrayèl yo. Egzòd 19:5, 6.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

“Nan dènye jou istwa tè sa a, alyans Bondye avèk pèp li a ki kenbe kòmandman li yo dwe renouvle. ‘Nan jou sa a, m ap fè yon alyans pou yo ak bèt nan jaden yo, ak zwazo nan syèl la, ak tout bagay k ap trennen sou tè a; epi m ap kraze banza a ak nepe a ansanm ak lagè a sou tè a, epi m ap fè yo kouche an sekirite. Epi m ap fiyanse ou avè m pou tout tan; wi, m ap fiyanse ou avè m nan jistis, ak nan jijman, ak nan bonte renmen, ak nan mizèrikòd. M ap menm fiyanse ou avè m nan fidelite; epi w ap konnen Seyè a.’”

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

“‘Epi sa li va rive nan jou sa a, m ap tande, se SENYÈ a ki di sa; m ap tande syèl yo, e syèl yo va tande tè a; epi tè a va tande ble a, diven an, ak lwil la; e yo va tande Jizreyèl. E m ap simen li pou mwen sou tè a; e m ap fè mizèrikòd pou sila ki pa t jwenn mizèrikòd; e m ap di moun ki pa t pèp pa m yo: Ou se pèp pa m; epi yo va di: Ou se Bondye pa m.’ Oze 2:14–23.”

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“‘Nan jou sa a, ... rès Izrayèl la, ak sila yo ki va chape nan kay Jakòb la, ... va apiye sou Seyè a, Sen Izrayèl la, an verite.’ Ezayi 10:20. Pami ‘tout nasyon, ak fanmi, ak lang, ak pèp’ va gen moun ki pral reponn ak kè kontan a mesaj la: ‘Gen krentif pou Bondye, epi ba li glwa; paske lè jijman li a rive.’ Yo va vire do bay tout zidòl ki mare yo ak tè sa a, epi yo va ‘adore li ki te fè syèl la, ak tè a, ak lanmè a, ak sous dlo yo.’ Yo va delivre tèt yo anba tout antrav, epi yo va kanpe devan lemonn kòm moniman mizèrikòd Bondye. Obeyi a tout egzijans diven yo, zanj yo ak lèzòm yo va rekonèt yo kòm sila yo ki ‘kenbe kòmandman Bondye yo, ak lafwa Jezi.’ Revelasyon 14:6–7, 12.”

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

«Gade, jou yo ap vini, se Seyè a ki di sa, lè moun k ap laboure a ap rive sou moun k ap rekòlte a, epi moun k ap foule rezen yo sou moun k ap simen grenn nan; mòn yo va degoute diven dous, epi tout ti mòn yo va fonn. Epi m ap fè kaptivite pèp mwen an, pèp Izrayèl la, retounen; yo va rebati lavil ki te kraze yo, epi y ap abite ladan yo; y ap plante jaden rezen, epi y ap bwè diven ki soti ladan yo; y ap fè jaden tou, epi y ap manje fwi ki soti ladan yo. M ap plante yo sou tè pa yo, epi yo p ap janm rache yo ankò soti sou tè mwen te ba yo a, se Seyè a, Bondye pa w la, ki di sa. Amos 9:13–15.» Review and Herald, 26 fevriye 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

Li evidan ke, depi nan moman lè dènye jenerasyon eli ki fè pati san karantkat mil yo sele a, gen toujou moun lòt nasyon ki kapab enfliyanse pa fason san karantkat mil yo ap viv la (konduit yo), pandan jou vizitasyon moun lòt nasyon yo.

“Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

«Se pa t pouvwa lèzòm ni fòs lèzòm ki te etabli legliz Bondye a, e se pa yo menm tou ki ka detwi li. Se pa sou wòch fòs lèzòm, men sou Kris Jezi, Wòch ki p’ap janm deplase a, legliz la te fonde, “epi pòt lanfè yo p ap gen fòs sou li.” Matye 16:18. Prezans Bondye bay koz Li a fèmte. “Pa mete konfyans nou nan chèf, ni nan pitit lèzòm,” se pawòl ki vin jwenn nou. Sòm 146:3. “Se nan trankilite ak nan konfyans fòs nou va ye.” Ezayi 30:15. Travay gloriye Bondye a, ki fonde sou prensip etènèl jistis yo, p ap janm fini anven. L ap avanse soti nan fòs pou rive nan plis fòs, “se pa avèk lame, ni pa avèk pouvwa, men se avèk Lespri Mwen, di Seyè ki gen tout pouvwa a.” Zakari 4:6.»

“The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

Pwomès sa a: “Men Zowobabèl yo te poze fondasyon kay sa a; men pa l yo va fini l tou,” te akonpli literalman. Vèsè 9. “Ansyen Jwif yo t ap bati, e yo t ap pwospere grasa pwofesi Aje, pwofèt la, ak Zakari, pitit gason Ido a. Yo bati l, e yo fini l, dapre kòmandman Bondye Izrayèl la, epi dapre kòmandman Siris, Dariyis, ak Atagzès, wa Pès la. E kay sa a te fini sou twazyèm jou mwa Adà a [douzyèm mwa a], ki te nan sizyèm ane rèy wa Dariyis la.” Ezra 6:14, 15. Profèt ak Wa yo, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Vèsè trèz rive kenz yo reprezante evènman pwofetik ki mennen nan fen tan gras pou moun k ap kenbe Saba a, nan moman lwa dimanch lan. Yo reprezante tou twazyèm nan twa etap ki nan vèsè dis nan Danyèl douz. Vèsè dis la se “pirifikasyon an”, vèsè onz ak douz yo reprezante “vin blan an”, epi vèsè trèz rive kenz yo reprezante tès desizif la kote vyèj k ap kenbe Saba yo “eseye”.

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Mesaj entèn nan liv Danyèl la reprezante pa vizyon larivyè Oulayi a nan chapit sèt rive nèf yo, epi mesaj ekstèn nan reprezante pa vizyon larivyè Idèkèl la nan chapit dis rive douz yo. Chapit douz la se somè toude vizyon entèn ak ekstèn yo, epi li prezante metòd Kris la itilize pou leve kanpe epi pirifye san karannkat mil yo. Vèsè dis rive sèz yo reprezante istwa kache vèsè karant lan, depi 1989 jouk rive nan lwa dimanch vèsè karanteyen an ak sèz la. Vèsè ki antre nan istwa kache a reprezante akonplisman pafè vèsè dis nan chapit douz la.

Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

Anpil va pirifye, yo va vin blan, e yo va pase anba eprèv; men mechan yo va fè mechanste; epi pèsonn nan mechan yo p ap konprann; men saj yo va konprann. E depi lè y ap retire sakrifis tout tan an, epi y ap mete abominasyon ki fè dezolasyon an, va gen mil desan katreven dis jou. Benediksyon pou moun ki tann, e ki rive jouk nan mil twasan trantsenk jou yo. Danyèl 12:10–12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

“Moun ki gen sajès” yo, ki konprann vèsè dis rive sèz yo e ki te sele toude “entèlektyèlman” ak “espirityèlman,” se sila yo ki konprann mesaj pwofetik ekstèn nan ki reprezante nan istwa kache vèsè karant lan, epi yo te fikse “entèlektyèlman” nan konpreyansyon sa a anvan lwa dimanch la. “Moun ki gen sajès” yo se sila yo ki te transfòme pa mesaj entèn nan ki reprezante nan Revelasyon chapit onz ak vèsè onz, epi yo te fikse nan eksperyans sa a anvan lwa dimanch la.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

“Ki gen sajès” yo se sila yo ki resevwa “benediksyon” ki asosye ak “tann,” sa ki make san karannkat mil yo kòm sila yo ki akonpli akonplisman pafè e final dis vyèj yo. Revelasyon onzè vèsè onz te rive nan mwa jiyè 2023, konsa li make “tan lafen an,” lè Danyèl ak Revelasyon make avèk de temwen yo ke ogmantasyon konesans lan ki te devwale nan mwa jiyè 2023 idantifye pwosesis sele san karannkat mil yo. Onz plis onz egal vennde, ki se yon senbòl konbinezon divinite avèk limanite, epi sila yo ki pase pwosesis pirifikasyon an an twa etap ki pwodui san karannkat mil yo idantifye nan Danyèl douz, vèsè douz, sa ki bay yon lòt siyati Palmoni, paske douz fwa douz egal san karannkat mil.

We will continue this study in the next article.

Nap kontinye etid sa a nan pwochen atik la.