We are working on bringing all the lines of Daniel eleven together in connection with the hidden history of verse forty that represents 1989 unto the Sunday law in the United States. Our calling as students of prophecy is to rightly divide the word of truth.
N ap travay pou rasanble tout liy Danyèl onz yo ansanm an rapò ak istwa kache vèsè karant lan, ki reprezante 1989 rive jouk lwa dimanch Ozetazini. Apèl nou kòm etidyan pwofesi se pou nou byen separe pawòl verite a.
Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.
Fè tout efò ou pou w prezante tèt ou devan Bondye kòm yon moun li apwouve, yon ouvriye ki pa bezwen wont, k ap byen dispanse pawòl verite a. 2 Timote 2:15.
Daniel chapter eleven can be divided into ten prophetic lines. Verses one through four represent one prophetic line. Verse five through nine represents a second line. Verse ten represents a third line. Verses eleven and twelve represent the fourth line. The fifth line is verses thirteen through fifteen. The sixth line is verses sixteen through twenty-two. The seventh line is verses twenty-three and twenty-four. Verse twenty-four through verse thirty-one is the eighth line. Verse thirty-one through forty is the ninth line, and the tenth and final line are verses forty through forty-five. These ten lines are to be brought together line upon line.
Danyèl chapit onz la kapab divize an dis liy pwofetik. Vèsè youn rive kat reprezante yon liy pwofetik. Vèsè senk rive nèf reprezante yon dezyèm liy. Vèsè dis reprezante yon twazyèm liy. Vèsè onz ak douz reprezante katriyèm liy lan. Senkyèm liy lan se vèsè trèz rive kenz. Sizyèm liy lan se vèsè sèz rive vennde. Setyèm liy lan se vèsè venntwa ak vennkat. Vèsè vennkat rive vèsè trantèn reprezante uityèm liy lan. Vèsè tranteyen rive karant se nevyèm liy lan, epi dizyèm ak dènye liy lan se vèsè karant rive karannsenk. Dis liy sa yo dwe mete ansanm, liy sou liy.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Kilès l ap anseye konesans? E kilès l ap fè konprann doktrin? Se moun ki sevre ak lèt la, moun yo retire nan tete yo.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Paske prensip dwe vini sou prensip, prensip sou prensip; liy sou liy, liy sou liy; isit la yon ti kras, epi laba a yon ti kras:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Paske se avèk lèv ki bege ak yon lòt lang li va pale ak pèp sa a. Se yo menm li te di: Men repo a, kote nou kapab fè sila ki bouke a repoze; e men rafrechisman an. Men yo pa t vle koute.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Men pawòl Seyè a te vin pou yo kòmandman sou kòmandman, kòmandman sou kòmandman; liy sou liy, liy sou liy; isit la yon ti kras, epi la a yon ti kras; pou yo te ka ale, epi tonbe bak, epi kraze, epi pran nan pèlen, epi kaptire. Ezayi 28:9–13.
Each of the ten prophetic lines are of course interrelated, but within each line a specific theme can be recognized. Though each line has a primary theme, the lines possess more than a singular testimony. I intend to identify each of the themes in the ten lines.
Natirèlman, chak nan dis liy pwofetik yo gen relasyon youn ak lòt, men anndan chak liy yo ka rekonèt yon tèm patikilye. Byenke chak liy gen yon tèm prensipal, liy yo pote plis pase yon sèl temwayaj. Mwen gen entansyon idantifye chak nan tèm yo nan dis liy yo.
First Line
Premye Liy
Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.
Mwen menm tou, nan premye ane Dariyis, Med la, mwen menm, mwen te kanpe pou m konfime l epi pou m fòtifye l. Epi kounye a m ap fè w konnen laverite a. Gade, gen twa wa ankò ki pral leve nan Pès la; epi katriyèm nan pral pi rich anpil pase yo tout; e pa fòs li, grasa richès li yo, li pral soulve tout moun kont wayòm Lagrès la. Epi yon wa vanyan pral leve, ki pral gouvène ak gwo dominasyon, epi ki pral fè selon volonte pa li. E lè li fin leve, wayòm li an pral kraze, epi yo pral divize l nan direksyon kat van syèl la; men se pa pou desandan li yo, ni dapre dominasyon li te egzèse a; paske wayòm li an pral derasinen, e l ap pase bay lòt moun ankò, apa de sa yo. Danyèl 11:1–4.
The first year of Darius marks the end of seventy years, thus identifying a prophetic time of the end. By verse three Alexander the Great establishes his worldwide kingdom, and by verse four his kingdom was to be plucked up and divided unto the four winds. Using Darius as the time of the end in 1989 allows us to count the kings represented in verse two. When Gabriel states in verse one, “Also in the first year of Darius” he is following up on what he informed Daniel at the beginning of the vision, which began in chapter ten.
Premye ane Dariyis la make fen swasanndizan yo, konsa li idantifye yon tan pwofetik lafen an. Rive nan vèsè twa, Aleksann Legran etabli wayòm li sou tout lemonn, epi nan vèsè kat, wayòm li a te dwe rache epi divize nan kat van yo. Lè nou sèvi ak Dariyis kòm tan lafen an an 1989, sa pèmèt nou konte wa yo ki reprezante nan vèsè de a. Lè Gabriyèl di nan vèsè youn, “Tou nan premye ane Dariyis la,” li ap kontinye sa li te fè Danyèl konnen nan kòmansman vizyon an, ki te kòmanse nan chapit dis la.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Nan twazyèm ane Siris, wa peyi Pès la, yon revelasyon te fè konnen Daniel, yo te rele Bèltechaça; e revelasyon an te vre, men tan ki te fikse a te long; epi li te konprann revelasyon an, e li te gen entèlijans vizyon an. Danyèl 10:1.
The waymark that represents a “time of the end” contains two symbols. The “time of the end” for Moses’ prophetic line was Aaron’s birth, followed three years later with the birth of Moses. Aaron and Moses are the twofold symbol of the “time of the end” in their history and typify the birth of John the Baptist and Jesus six months thereafter. The “time of the end” in 1798 marked the capture of the pope of Rome who thereafter died in captivity in 1799. From “the first year of Darius the Mede” unto “the third year of Cyrus king of Persia”; Darius and Cyrus represent thee “time of the end” in 1989, for all the prophets are speaking more about the last days than the days in which they lived.
Mak wout ki reprezante yon “tan lafen” genyen de senbòl. “Tan lafen” pou liy pwofetik Moyiz la se te nesans Arawon, epi twa ane apre sa te vini nesans Moyiz. Arawon ak Moyiz se senbòl doub “tan lafen” nan istwa pa yo, epi yo tipifye nesans Jan Batis ak Jezi sis mwa apre sa. “Tan lafen” an nan 1798 te make kaptire pap lavil Wòm nan, ki apre sa te mouri an kaptivite an 1799. Depi “premye ane Dariyis, Mèd la” rive jouk “twazyèm ane Siris, wa peyi Pès la”; Dariyis ak Siris reprezante “tan lafen” an nan 1989, paske tout pwofèt yo ap pale plis sou dènye jou yo pase sou jou kote yo menm te viv yo.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Koulye a tout bagay sa yo te rive yo kòm egzanp; e yo ekri yo pou avètisman pa nou menm, sou nou menm fen tan yo rive a. 1 Korentyen 10:11.
Darius and Cyrus represent Ronald Reagan and George Bush senior in 1989. Both were presidents that year. Verse one of chapter eleven places the vision in the third year of Cyrus, which would represent George Bush the senior who followed Reagan as Cyrus followed Darius. Verse two states that three kings would yet stand up and the fourth is far richer than them all. The final “time of the end” in chapter eleven begins in 1989 and identifies that after George Bush senior three kings would yet stand up, thus identifying the three presidents that followed Bush senior. Those three kings were Bill Clinton, George Bush junior, Barak Obama and then the richest president, Donald Trump would “by his strength” and “through his riches he shall stir up all against the realm of Grecia”.
Dariyis ak Siris reprezante Ronald Reagan ak George Bush papa an 1989. Toude te prezidan nan ane sa a. Vèsè premye nan chapit onz la mete vizyon an nan twazyèm ane Siris la, sa ki t ap reprezante George Bush papa, ki te vin apre Reagan menm jan Siris te vin apre Dariyis. Vèsè deklare ke twa wa ta gen pou leve ankò, epi katriyèm nan pi rich anpil pase yo tout. Dènye “tan lafen an” nan chapit onz la kòmanse an 1989 epi li montre ke apre George Bush papa, twa wa ta gen pou leve ankò, konsa sa idantifye twa prezidan ki te swiv Bush papa. Twa wa sa yo se te Bill Clinton, George Bush pitit, Barak Obama, epi apre sa prezidan ki te pi rich la, Donald Trump, ki “pa fòs li” ak “pa richès li yo, li va soulve tout moun kont wayòm Lagrès la”.
Verse three then introduces Alexander the Great and therefore typifies the last leader of United Nations who unites with the papacy in the last days, but who like unto the papacy comes to his end. The United Nations is the seventh kingdom represented as ten kings in Revelation seventeen, and the confederacy of ten kings agree to give their seventh kingdom unto the papal beast for one symbolic hour.
Vèsè twa a, donk, prezante Aleksann Legran e, pa konsekans, li sèvi kòm tip dènye dirijan Nasyonzini an, ki ini ak papote a nan dènye jou yo, men ki, menm jan ak papote a, rive nan fin li. Nasyonzini an se setyèm wayòm nan, ki reprezante kòm dis wa nan Revelasyon disèt, e konfederasyon dis wa yo dakò pou bay setyèm wayòm pa yo a bèt papal la pandan yon èdtan senbolik.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Epi dis kòn ou te wè yo se dis wa, ki poko resevwa okenn wayòm; men yo resevwa otorite tankou wa pandan yon sèl lè ansanm ak bèt la. Yo gen yon sèl lide, epi yo va bay bèt la pouvwa ak fòs yo. Yo va fè lagè ak Ti Mouton an, epi Ti Mouton an va genyen batay la sou yo; paske li se Seyè tout seyè yo, ak Wa tout wa yo; epi moun ki avèk li yo se moun yo rele, yo chwazi, e yo fidèl. Revelasyon 17:12–14.
Those ten kings are represented by verses three and four and also by the history of the rise and fall of Alexander the Great who fulfilled the verses in the fourth century. Greece is the third kingdom of Bible prophecy and is a symbol of the dragon, a third of the threefold union of the dragon, the beast and the false prophet. At the cross the message “King of the Jews” was recorded in Hebrew, Latin and Greek; representing the Jews, the Romans and the rest of the multitudes from the other nations that would be in Jerusalem at the Passover. The Greeks represent the dragon, the Romans represent the beast, and the Jews were the false prophet.
Dis wa sa dis wa kat ak vès twa ak kat yo, epi tou pa istwa montay ak tonbe Aleksann Legran, ki te akonpli vès sa yo nan katriyèm syèk la. Lagrès se twazyèm wayòm pwofesi Bib la e li se yon senbòl dragon an, yon tyè nan inyon twa-fwa a ki gen dragon an, bèt la, ak fo pwofèt la. Sou kwa a, mesaj la, “Wa Jwif yo,” te ekri an ebre, an laten, ak an grèk; sa t ap reprezante Jwif yo, Women yo, ak rès foul moun ki soti nan lòt nasyon yo ki t ap nan Jerizalèm pou fèt Delivrans lan. Grèk yo reprezante dragon an, Women yo reprezante bèt la, epi Jwif yo te fo pwofèt la.
The first four verses of chapter eleven identify the end of the earthly dragon power who commits fornication with the papal power as human probation closes. Verses three and four identify the final rise and fall of the last manifestation of an earthly dragon power. The verses overlay the last six verses which identify the end of the beast who commits fornication with the kings of the earth. The beginning and ending of chapter eleven identify the history where the enemies of God come to their end with none to help. The first four verses aligned with the last six verses and in so doing they bear the symbolism of the Ten Commandments with a table of the first four commandments and a table with the last six commandments, while also symbolizing a test with the number ten.
Kat premye vèsè chapit onz yo idantifye fen pouvwa dragon tèren an ki fè fònikasyon avèk pouvwa papal la pandan tan pwobasyon limanite ap fèmen. Vèsè twa ak kat yo idantifye dènye montay ak dènye tonbe dènye manifestasyon yon pouvwa dragon tèren. Vèsè sa yo sipèpoze sou dènye sis vèsè yo ki idantifye fen bèt la ki fè fònikasyon avèk wa tè a. Kòmansman ak finisman chapit onz la idantifye istwa kote lènmi Bondye yo rive nan fen yo san pèsonn pou ede yo. Kat premye vèsè yo aliyen avèk dènye sis vèsè yo, epi konsa yo pote senbolis Dis Kòmandman yo, avèk yon tab premye kat kòmandman yo ak yon tab dènye sis kòmandman yo, pandan yo senbolize tou yon tès avèk nimewo dis la.
The first four verses represent a beginning that illustrates the ending while anchoring the message as beginning at the “time of the end” in 1989. The verses represent 1989 until the close of human probation, thus summarizing the message of the last six verses which are the increase of knowledge that was unsealed in 1989, which identify the events connected with the close of probation.
Kat premye vèsè yo reprezante yon kòmansman ki montre fen an pandan y ap fikse mesaj la kòm kòmanse nan “tan lafen an” an 1989. Vèsè sa yo reprezante peryòd soti 1989 jouk fèmti tan gras pou limanite a; konsa, yo rezime mesaj sis dènye vèsè yo, ki se ogmantasyon konesans ki te de sele an 1989 la, e ki idantifye evènman ki anrapò ak fèmti tan gras la.
The verses provide the prophetic anchor to recognize that beginning in 1989 there would be a total of eight presidents, with the eighth being of the seven previous presidents, thus tying the passage together with the enigma of the eighth being of the seven, which is a prophetic characteristic that is present truth in the last days.
Vèsè sa yo bay pwen ankraj pwofetik la pou rekonèt ke, kòmanse an 1989, t ap gen yon total uit prezidan, avèk wityèm nan ki soti nan sèt prezidan anvan yo; konsa, sa mare pasaj la ansanm ak enigm wityèm nan ki soti nan sèt la, ki se yon karakteristik pwofetik ki se verite prezan nan dènye jou yo.
The theme which can be understood with the verses is the final destruction of the dragon power who commits fornication with the whore of Tyre. The whore commits fornication with all the kings of the earth, but just as ancient France became the firstborn of the Catholic church when Clovis dedicated his throne to the papacy in 496, so too, the earth beast of the United States will also be the first of the kings to commit fornication with the whore at the Sunday law. Just as in the ending six verses the beginning four verses identify and emphasize all three powers that lead the world to Armageddon, but the theme in the first four verses is the dragon power represented by Grecia and Alexander the Great.
Tèm ki kapab konprann atravè vèsè sa yo se destriksyon final pouvwa dragon an ki fè fònikasyon ak pwostitye Tir la. Pwostitye a fè fònikasyon ak tout wa latè yo; men menm jan Lafrans ansyen te vin premye pitit legliz katolik la lè Clovis te konsakre twòn li bay papote a an 496, konsa tou, bèt tè Etazini an pral tou premye nan wa yo ki fè fònikasyon ak pwostitye a nan lwa dimanch la. Menm jan nan sis dènye vèsè yo, kat premye vèsè yo idantifye epi mete anfaz sou tout twa pouvwa ki mennen mond lan rive nan Amagedon, men tèm nan nan kat premye vèsè yo se pouvwa dragon an, reprezante pa Grès ak Aleksann Legran.
Reagan began the process of eight presidents that has led now to the last of the eight presidents. The eighth president will erect the image of the beast and enforce a Sunday law in the United States, while also brokering and arrangement making him the head of the United Nations, that will at that very point enter into a worldwide church state relationship under the guise of solving the increasing warfare of radical Islam.
Reagan te kòmanse pwosesis uit prezidan yo ki mennen kounye a rive nan dènye nan uit prezidan sa yo. Wityèm prezidan an pral leve imaj bèt la epi fè respekte yon lwa dimanch Ozetazini, pandan li pral sèvi tou kòm koutye yon akò ki fè li tounen tèt Nasyonzini, ki nan menm moman sa a pral antre nan yon relasyon legliz ak leta atravè lemond anba pretèks pou rezoud lagè k ap ogmante ki soti nan Islam radikal.
The transition of the United States, which is the earth beast of Revelation chapter thirteen from being the sixth kingdom of Bible prophecy unto the head of the seventh kingdom of Bible prophecy, while consummating the unlawful relationship with the eighth kingdom of Bible prophecy is illustrated from verse one identifying 1989, through the presidents that lead to the Sunday law in the United States, and immediately then identifies the mighty king standing up. That mighty king is Trump assuming control over the United Nations, which he is now in the process of dismantling in advance of his demands.
Chanjman Etazini, ki se bèt tè a nan Revelasyon chapit trèz la, soti nan pozisyon li kòm sizyèm wayòm pwofesi biblik la pou rive kòm tèt setyèm wayòm pwofesi biblik la, pandan li ap mennen rive nan akonplisman relasyon ilegal la ak uityèm wayòm pwofesi biblik la, ilistre depi nan vèsè premye a ki idantifye ane 1989 la, atravè prezidan yo ki mennen nan lwa dimanch Ozetazini, epi tousuit apre sa li idantifye wa vanyan an ki kanpe. Wa vanyan sa a se Trump k ap pran kontwòl sou Nasyonzini, yon òganizasyon li kounye a nan pwosesis pou l demantle an avans de egzijans li yo.
Second Line
Dezyèm Liy
Verse five through nine represents the first mention and the point by point illustration of the battle between the kings of the north and south that the entire chapter employs as the primary prophetic backdrop. Verse five sets forth the theme of the passage.
Vèsè senk rive nèf yo reprezante premye mansyon an ak ilistrasyon pa pa sou lagè ant wa nò a ak wa sid la, yon lagè tout chapit la itilize kòm prensipal kad pwofetik li. Vèsè senk la tabli tèm pasaj la.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. Daniel 11:5.
Wa sid la nan sid la ap vin fò, ansanm ak youn nan chèf li yo; e li menm ap vin pi fò pase li, epi li va gen dominasyon; dominasyon li va yon gran dominasyon. Danyèl 11:5.
Ptolemy I Soter and Seleucus I Nicator are represented in the verse. Both were a fourth of the “Diadochi” (meaning successor) of Alexander’s kingdom. Seleucus is the first “king of the north” in chapter eleven, and in agreement with pagan Rome, papal Rome and modern Rome—Seleucus was only established as the prophetic king of the north after three primary victories or pivotal events: his reclamation of Babylon in 312 BC, the Battle of Ipsus in 301 BC, and the Battle of Corupedium in 281 BC. These movements defeated his major rivals, expanded his empire, and solidified his dominance in the region.
Ptolémée Ier Sôter et Séleucos Ier Nicator sont représentés dans le verset. Tous deux constituaient un quart des « Diadoques » (signifiant successeur) du royaume d’Alexandre. Séleucos est le premier « roi du nord » au chapitre onze, et en accord avec Rome païenne, Rome papale et Rome moderne, Séleucos ne fut établi comme roi prophétique du nord qu’après trois victoires principales ou événements décisifs : sa reprise de Babylone en 312 av. J.-C., la bataille d’Ipsos en 301 av. J.-C., et la bataille de Corupédion en 281 av. J.-C. Ces mouvements défirent ses principaux rivaux, étendirent son empire et consolidèrent sa domination dans la région.
The second line begins with identifying the kings of the north and south in distinction with any other of the successors (Diadochi) of Alexander’s divided kingdom. It begins with identifying that the king of the north is only empowered after three conquests. Then in the history of the struggle for dominion that unfolded after Alexanders death in verses six through nine, identify a period that concludes with the overthrow of the king of the north by the king of the south. This is the first of three times in chapter eleven that the king of the south prevails over the king of the north. They provide three internal witnesses within the chapter that clearly establishes the waymarks of the history that leads to a king of the south defeating a king of the north.
Dezyèm liy lan kòmanse avèk idantifye wa nò a ak wa sid la, an distenksyon ak nenpòt lòt nan siksesè yo (Diadochi) nan wayòm Aleksann ki te vin divize a. Li kòmanse avèk idantifye ke wa nò a resevwa pouvwa sèlman apre twa konkèt. Apre sa, nan istwa lit pou dominasyon an ki te dewoule apre lanmò Aleksann nan, nan vèsè sis rive nèf yo, li idantifye yon peryòd ki fini avèk ranvèsman wa nò a pa wa sid la. Sa a se premye nan twa fwa nan chapit onz la kote wa sid la genyen batay sou wa nò a. Yo bay twa temwen entèn anndan chapit la ki tabli avèk klète etap repè istwa a ki mennen nan yon wa sid k ap bat yon wa nò.
And the king of the south shall be strong, and one of his princes; and he shall be strong above him, and have dominion; his dominion shall be a great dominion. And in the end of years they shall join themselves together; for the king’s daughter of the south shall come to the king of the north to make an agreement: but she shall not retain the power of the arm; neither shall he stand, nor his arm: but she shall be given up, and they that brought her, and he that begat her, and he that strengthened her in these times. But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. So the king of the south shall come into his kingdom, and shall return into his own land. Daniel 11:5–9.
Wa wa, mɛfɔ fiaɖuƒe ɣedzeƒe fia la anye sesẽ, kple eƒe amegãwo dometɔ ɖeka; eye eya hã anye sesẽ wu eya, eye wòakpɔ dziɖuɖu; eƒe dziɖuɖu anye dziɖuɖu gã aɖe. Eye ƒe geɖewo megbe la, woatsɔ woɖokuiwo akpe ɖe wo nɔewo ŋu; elabena ɣedzeƒe fia la ƒe vi nyɔnu la ava anyiehe fia la gbɔ be wòawɔ nubabla: gake míaƒe abɔ la ƒe ŋusẽ ma anɔ anyi o; eye eya hã manɔ anyi o, ne eƒe abɔ; ke boŋ woatsɔe ade asi, kple ame siwo tsɔe va la, kple ame si dzi wòtso la, kple ame si do ŋusẽ nɛ le ɣeyiɣi mawo me la. Ke eƒe ke si tso eƒe keawo me la, ame ɖeka atsɔ tsi tre ɖe eƒe nɔƒe me, eye wòava kple aʋakɔ, eye wòage ɖe anyiehe fia la ƒe mɔxexe la me, eye wòawɔ ɖe wo ŋu, eye wòaxɔ dzi. Eye wòatsɔ woƒe mawuwo hã, kple woƒe amegãwo, kple woƒe loŋlɔ̃ siwo xɔ asi le klosalo kple sika me la, aɖe asi atsɔ wo yi Egipte abe kluviwo ene; eye eya anɔ anyi ƒe geɖe wu anyiehe fia la. Ale ɣedzeƒe fia la ava eƒe fiaɖuƒe me, eye wòagbugbɔ yi eya ŋutɔ ƒe anyigba dzi. Daniel 11:5–9.
The historical fulfillment of the verses provides the template for the prophetic fulfillment of the twelve hundred and sixty years of papal rule identified in verses thirty-one through forty, and the prophetic template for the fulfillment of verse eleven, that was first fulfilled in 217 BC at the Battle of Raphia. Those three witnesses identify the characteristics of the Ukrainian War where Putin, the final king of the south will prevail over the proxy army of the papal king of the north.
Akonplisman istorik vèsè sa yo bay modèl pou akonplisman pwofetik mil de san swasant ane dominasyon papal la ki idantifye nan vèsè trant-e-yonn rive karant, epi modèl pwofetik pou akonplisman vèsè onz la, ki te premye fwa akonpli an 217 anvan Jezikri nan Batay Rafia a. Twa temwen sa yo idantifye karakteristik Lagè Ikrèn nan, kote Putin, dènye wa sid la, pral genyen batay sou lame pwokirasyon wa nò papal la.
The theme of the second line of prophetic history is how the deadly wound is delivered to the papacy in 1798, as represented by verses five through nine and the battle of Raphia in verse eleven. The king of the south, which is Egypt, is the dragon power.
Tèm dezyèm liy istwa pwofetik la se fason yo bay papote a blesi mòtèl la an 1798, jan sa reprezante nan vèsè senk rive nèf yo ak batay Rafi a nan vèsè onz la. Wa sid la, ki se Ejip, se pouvwa dragon an.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Pitit lòm, vire figi ou kont Farawon, wa peyi Lejip la, epi pwofetize kont li, ak kont tout peyi Lejip la: Pale, epi di: Men sa Seyè a, Bondye a, di; Gade, mwen kont ou, Farawon, wa peyi Lejip la, gwo dragon an ki kouche nan mitan rivyè li yo, li menm ki te di: Rivyè mwen an se pou mwen menm, e se mwen menm ki fè l pou tèt mwen. Ezekyèl 29:2, 3.
The three illustrations of the king of the south prevailing over the king of the north in chapter eleven combine to identify the final fall of the king of the north in verse forty-five.
Twa ilistrasyon konsènan wa sid la k ap genyen batay sou wa nò a nan chapit onz la reyini ansanm pou idantifye dènye tonbe wa nò a nan vèsè karannsenk.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.
Epi li pral plante tant palè li yo ant de lanmè yo, sou bèl mòn sen an; men li pral rive nan fen li, e p ap gen pèsonn pou ede li. Danyèl 11:45.
There are three lines in chapter eleven that illustrate a king of the south defeating a king of the north, but when the king of the north comes to his end with none to help it is not so apparent. But the book of Revelation identifies that it is the dragon power that brings her down by eating her flesh and burning her with fire. Once the dragon power is recognized from the book of Revelation we can see the kings, who are also the dragon and also the king of the south who are going to bring down the king of the north in verse forty-five. Three direct witnesses in the chapter that are all testifying to their perfect fulfillment as represented through the connection of the books of Daniel and Revelation.
Gen twa liy nan chapit onz la ki montre yon wa sid ki ap bat yon wa nò, men lè wa nò a rive nan fen li san okenn moun pou ede l, sa pa parèt osi klè. Men liv Revelasyon an idantifye se pouvwa dragon an ki fè l tonbe, lè li manje chè li epi li boule l ak dife. Yon fwa yo rekonèt pouvwa dragon an nan liv Revelasyon an, nou kapab wè wa yo, ki se tou dragon an epi tou wa sid la, ki pral fè wa nò a tonbe nan vèsè karantsenk. Twa temwen dirèk nan chapit la, ki tout ap rann temwayaj sou akonplisman pafè yo jan sa reprezante atravè koneksyon ki genyen ant liv Danyèl ak Revelasyon.
The modern papal king of the north comes to his end with none to help in verse forty-five, and the book of Revelation identifies how the papal power comes to his end at the hands of the dragon power.
Wa nò a pap la nan nò a nan epòk modèn nan rive nan fen li san pèsonn pou ede l nan vèsè karannsenk, e liv Revelasyon an idantifye kijan pouvwa pap la rive nan fen li anba men pouvwa dragon an.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Epi dis kòn ou te wè sou bèt la, se yo menm ki pral rayi fanm jennès la; yo pral fè l tounen yon dezè, yo pral dezabiye l nèt, yo pral manje chè li, epi yo pral boule l ak dife. Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò ansanm, epi pou yo bay wayòm pa yo a bay bèt la, jouk lè pawòl Bondye yo va akonpli. Revelasyon 17:16, 17.
The ten kings burn the papal king of the north with fire and eat her flesh. The kings of the last days are the dragon power.
Dis wa yo boule wa pap papal la, wa manje chè li. Wa jou dènyè yo se pouvwa dragon an.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.” Testimonies to Ministers, 38.
«Wa ak chèf, ak gouvènè, mete sou tèt yo mak antikris la, epi yo reprezante kòm dragon an ki ale pou fè lagè ak sen yo—avèk sila yo ki kenbe kòmandman Bondye yo e ki gen lafwa Jezi. Nan lènmi yo genyen kont pèp Bondye a, yo montre tèt yo koupab tou de chwa Barabas olye de Kris la.» Testimonies to Ministers, 38.
The ten kings are the dragon power, who is also represented by the kingdom of Greece and Alexander. Those kings are southern kings, for they are represented by Pharaoh king of Egypt. They will eat her flesh, for they are also the prophetic “dogs” which the Psalmist calls the “assembly of the wicked.”
Wa dhaloota kudhan humna jawwee sanaa dha; innis mootummaa Giriikii fi Aliksaandariin akkasumas bakka buufameera. Mootonni sun mootota kibbaa dha; sababiin isaas isaan Fara’oon mootii Gibxiin bakka buufamu. Isaan foon ishee ni nyaatu; sababni isaas isaan “sareewwan” raajii keessaa warra faarfataan “walga’ii jal’ootaa” jedhee waamu sana ta’u.
For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.
Paske chen yo antoure m; asanble mechan yo sènen m; yo pèse men m ak pye m. Mwen ka konte tout zo m yo; yo gade m, yo fikse je sou mwen. Yo separe rad mwen pami yo, epi yo tire osò pou vètman mwen. Sòm 22:16–18.
The papacy is the king of the north in verse forty-five, and the papacy is represented by Jezebel in the church of Thyatira.
Papote a se wa nò a nan vèsè karantsenk, e papote a reprezante pa Jézabel nan legliz Tiyatir la.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Men, mwen gen kèk bagay kont ou, paske ou kite fanm sa a, Jezabèl, ki rele tèt li pwofetès, anseye epi sedui sèvitè mwen yo pou yo fè fònikasyon epi pou yo manje bagay yo te ofri bay zidòl. E mwen te ba li tan pou li repanti de fònikasyon li; men li pa t repanti. Gade, mwen pral jete li sou yon kabann, epi moun ki ap fè adiltè avè l yo nan gwo tribilasyon, si yo pa repanti de zèv yo. Revelasyon 2:20–22.
Jezebel’s judgment is accomplished when she is eaten by dogs.
Jijman Jezabèl la akonpli lè chen devore li.
And of Jezebel also spake the Lord, saying, The dogs shall eat Jezebel by the wall of Jezreel. 1 Kings 21:23.
Konsènan Jezabèl tou, Senyè a te pale, li te di: Chen yo va manje Jezabèl bò miray Jizreyèl la. 1 Wa 21:23.
The dogs are pagan Rome, the dragon power, for it was pagan Rome that crucified Christ.
Chen yo se Wòm payen an, pouvwa dragon an, paske se Wòm payen ki te kloure Kris la sou kwa a.
“In the sufferings of Christ upon the cross prophecy was fulfilled. Centuries before the crucifixion, the Saviour had foretold the treatment He was to receive. He said, ‘Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture.’ Psalm 22:16–18. The prophecy concerning His garments was carried out without counsel or interference from the friends or the enemies of the Crucified One. To the soldiers who had placed Him upon the cross, His clothing was given. Christ heard the men’s contention as they parted the garments among them. His tunic was woven throughout without seam, and they said, ‘Let us not rend it, but cast lots for it, whose it shall be.’” The Desire of Ages, 746.
“Nan soufrans Kris yo sou kwa a, pwofesi te akonpli. Plizyè syèk anvan krisifiksyon an, Sovè a te predi kijan yo t ap trete Li. Li te di: ‘Chen antoure Mwen; asanble mechan yo sènen Mwen; yo pèse men Mwen ak pye Mwen. Mwen ka konte tout zo Mwen yo; y ap gade Mwen, y ap fikse je sou Mwen. Yo separe rad Mwen yo nan mitan yo, e yo tire osò pou vètman Mwen an.’ Sòm 22:16–18. Pwofesi konsènan rad Li yo te akonpli san konsèy ni entèvansyon ni zanmi ni ènmi Moun yo te kloure sou kwa a. Se bay sòlda ki te mete Li sou kwa a yo te bay rad Li yo. Kris te tande diskisyon mesye yo pandan yo t ap separe rad yo nan mitan yo. Tinik Li a te tise yon sèl pyès, san kouti, epi yo te di: ‘Annou pa chire l, men annou tire osò pou li, pou wè kiyès k ap genyen l.’” The Desire of Ages, 746.
The ten kings, who are the dogs, who are the assembly of the wicked, who are Greece and Egypt will also to burn the whore with fire.
Dis wa yo, ki se chen yo, ki se asanble mechan yo, ki se Lagrès ak Lejip, va boule jennès la ak dife tou.
And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.
Epi nenpòt pitit fi nenpòt prèt, si li dezonore tèt li lè li lage kò li nan imoralite seksyèl, li dezonore papa li: yo va boule li nan dife. Levitik 21:9.
The ten kings burn the whore with fire for she professes to be a priestess but is a whore.
Dis wa yo boule jennès la ak dife, paske li fè konnen li se yon pretès, men li se yon jennès.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Epi sa pral rive nan jou sa a, Tir pral tonbe nan bliye pandan swasanndis an, selon jou yon sèl wa; apre fen swasanndis an yo, Tir pral chante tankou yon pwostitye. Pran yon gita, fè wonn vil la, ou menm pwostitye yo te bliye a; fè bèl melodi, chante anpil chante, pou yo ka sonje ou. Epi sa pral rive apre fen swasanndis an yo, Senyè a pral vizite Tir, epi li pral tounen nan salè li, epi li pral fè fònikasyon ak tout wayòm mond lan sou tout sifas tè a. Ezayi 23:15–17.
In verses five through nine, and verses thirty-one through forty, we find witness to the papacy coming to its end at the hands of the dragon power. This principle is also currently being fulfilled in the Ukrainian War. These three witnesses inform us that when the king of the north comes to his end with none to help in verse forty-five, the dragon will eat her flesh and burn her with fire. Upon three witnesses the motivation for the dragon’s action will include a broken treaty.
Nan vèsè senk rive nèf, ak vèsè trant-yon rive karant, nou jwenn temwayaj sou lefèt ke papote a ap rive nan fen li anba men pouvwa dragon an. Prensip sa a ap akonpli tou kounye a nan Lagè Ikrèn nan. Twa temwen sa yo fè nou konnen ke lè wa nò a rive nan fen li san pèsonn pou ede l nan vèsè karant-senk, dragon an pral manje chè li epi boule li nan dife. Sou temwayaj twa temwen, motivasyon pou aksyon dragon an ap gen ladan l yon alyans ki te kraze.
In verses five through nine, the second Syrian War ended with a treaty in 253 BC. The war had started in 260 BC and seven years into the second Syrian War a peace treaty was accomplished by the king of the south giving a daughter to the king of the north so he could marry the king of the south’s daughter and bring about peace through the marriage alliance. Seven years after the marriage in 246 BC the king of the north set aside the southern bride and restored his original wife who he had set aside when he married the Egyptian princess. The motivation for the king of the south to invade the northern kingdom and capture the northern king was a broken treaty.
Nan vèsè senk rive nèf yo, dezyèm lagè Siri a te fini avèk yon trete an 253 anvan Jezikri. Lagè a te kòmanse an 260 anvan Jezikri, epi apre sèt ane nan dezyèm lagè Siri a, yo te rive fè yon trete lapè lè wa sid la te bay yon pitit fi bay wa nò a pou l te ka marye ak pitit fi wa sid la epi tabli lapè atravè alyans maryaj la. Sèt ane apre maryaj la, an 246 anvan Jezikri, wa nò a te mete madanm ki soti nan sid la sou kote epi li te retabli premye madanm li, madanm li te mete sou kote lè li te marye ak prensès peyi Lejip la. Sa ki te pouse wa sid la anvayi wayòm nò a epi pran wa nò a kòm prizonye se te yon trete yo te kraze.
The broken treaty typified the broken Treaty of Tolentino in 1797 that provided Napoleon with the motivation to take the pope captive in 1798, as Ptolemy had done to Seleucus in 246 BC. When Ptolemy III returned to Egypt from his victory over the northern Seleucid empire of Seleucus II he brought so many treasures back to Egypt that the Egyptians gave the title of “Euergetes” (meaning Benefactor) to Ptolemy III for restoring their “captive gods” after many years.
Trete ki te kraze a te reprezante Trete Tolentino ki te kraze an 1797, ki te bay Napoléon motivasyon pou mennen pap la ann kaptivite an 1798, menm jan Ptolome te fè ak Sèlkis an 246 anvan Jezikri. Lè Ptolome III te retounen ann Ejip apre viktwa li sou anpi seleusid nò a ki te anba Sèlkis II, li te pote tèlman anpil trezò tounen ann Ejip, sa ki fè Ejipsyen yo te bay Ptolome III tit “Euergetes” la (ki vle di Byenfèktè), paske li te retabli “dye kaptif” yo apre anpil ane.
But out of a branch of her roots shall one stand up in his estate, which shall come with an army, and shall enter into the fortress of the king of the north, and shall deal against them, and shall prevail: And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north. Daniel 11:7, 8.
Men, nan yon branch nan rasin li yo, va leve youn nan plas li; li va vini ak yon lame, li va antre nan fòtrès wa nò a, li va aji kont yo, epi li va genyen laviktwa. Li va mennen tou ann Ejip an kaptivite bondye yo, ak chèf yo, ansanm ak veso presye yo an ajan ak an lò; epi li va dire plis ane pase wa nò a. Danyèl 11:7, 8.
When Napoleon took the pope captive in 1798, he robbed the Vatican treasures and brought them back to France as typified by Ptolemy III, who took treasures and also Seleucus II back to Egypt, where Seleucus II died falling from a horse. This typified Napoleon removing the papacy from the beast in 1798, and the death of the pope in 1799. The papacy in Revelation seventeen is the woman who rides upon the beast, and Seleucus’ defeat, captivity and subsequent death falling from a horse, typifies Napoleon removing the civil authority of the papacy (represented as a beast in Revelation seventeen).
Lè Napoléon te pran pap la kòm prizonye an 1798, li te vòlè trezò Vatikan yo epi li te mennen yo tounen an Frans, jan sa te prefigire pa Ptolome III, ki te pran trezò yo epi tou li te mennen Seleikos II tounen ann Ejip, kote Seleikos II te mouri lè li te tonbe sou yon chwal. Sa te prefigire Napoléon retire papote a sou bèt la an 1798, ak lanmò pap la an 1799. Papote a nan Revelasyon disèt se fanm ki monte sou bèt la, epi defèt Seleikos la, kaptivite li ak lanmò ki te vin apre lè li te tonbe sou yon chwal, prefigire Napoléon retire otorite sivil papote a (ki reprezante kòm yon bèt nan Revelasyon disèt).
So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. … And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. … And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:3, 7, 18.
Se konsa li pote m ale nan Lespri a nan dezè a; epi mwen wè yon fanm chita sou yon bèt koulè wouj violèt, plen ak non blasfèm, ki te gen sèt tèt ak dis kòn. … Epi zanj lan di m: Poukisa ou te sezi? M ap fè ou konnen mistè fanm nan, ak bèt ki pote li a, ki gen sèt tèt ak dis kòn yo. … Epi fanm ou te wè a se gwo vil sa a, ki ap gouvène sou wa latè yo. Revelasyon 17:3, 7, 18.
Verse five through nine introduces the warfare between the king of the north and south in chapter eleven. Verse five provides the anchor to Rome as the king of the north for it identifies that the king of the north would conquer three geographical areas before it ruled supremely. The verses provide the prophetic structure that sets forth a period when the king of the north rules but comes to its end. This is the very premise and promise of chapter eleven. The theme of the line is the deadly wound of the papal king of the north, or as verse forty-five states, “he comes to his end, with none to help.” This truth is present truth in the last days.
Vèsè senk rive nèf yo prezante lagè ki genyen ant wa nò a ak wa sid la nan chapit onz la. Vèsè senk la bay pwen d’ancrage pou Wòm kòm wa nò a, paske li idantifye ke wa nò a t ap konkeri twa zòn jewografik anvan li t ap dirije avèk sipremasi. Vèsè sa yo bay estrikti pwofetik la ki tabli yon peryòd kote wa nò a ap dirije, men li rive nan fen li. Sa a se menm premis ak pwomès chapit onz la. Tèm liy lan se blesi mòtèl wa papal nò a, oswa jan vèsè karant-senk la deklare sa, “li rive nan fen li, san pèsonn pou ede li.” Verite sa a se verite prezan nan dènye jou yo.
We will continue in the next article.
Nou pral kontinye nan pwochen atik la.