And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.
Wa sid la nan sid la va pran anpil kòlè, epi li va sòti pou l goumen avè l, sa vle di ak wa nò a; epi li va rasanble yon gwo foul moun; men foul la va lage nan men li. E lè li fin disparèt ak foul la, kè li va leve byen wo; epi li va fè anpil dizèn milye tonbe: men sa p ap bay li fòs. Dànyèl 11:11, 12.
Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.
Vèsè onz ak douz yo idantifye viktwa Putin sou Ikrèn ak Inyon Ewopeyen an, ansanm ak konsekans imedya yo ak retonbe ki vini sou Putin apre viktwa li nan Lagè Ikrèn nan, jan sa reprezante pa Ptolome nan viktwa li nan Raphia an 217 anvan Jezikri, ak tonbe li nan vèsè douz la. Tèm ki nan vèsè sa yo se leve ak tonbe wa sid la.
Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.
Jiska pwen sa a, atik yo te idantifye tèm debaz liy pwofetik chapit onz la. Vèsè onz la bezwen yon ti kras plis tan anvan nou avanse pi devan nan chapit la. Danyèl onz, vèsè onz, aliyen ak Revelasyon onz, vèsè onz.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Epi apre twa jou edmi, Lespri lavi ki soti nan Bondye a antre nan yo; yo kanpe sou pye yo; epi yon gwo laperèz tonbe sou sila yo ki te wè yo. Revelasyon 11:11.
In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.
An 2023, de temwen ki te touye pa bèt la ki te sòti nan twou san fon an, leve kanpe sou pye yo. Temwayaj kòn Repibliken an te kòmanse an 2015 avèk anons Donald Trump te fè pou l te kandida pou prezidans lan, epi an 2020 dragon an, ki reprezante pa globalis yo nan mond lan, ansanm ak globalis yo ki se pati Demokrat la an konjonksyon avèk globalis pati Repibliken an (RINO’s), te vòlè eleksyon an epi yo te enstale Joe Biden, konsa yo te touye Donald Trump nan lari a. Kòn Pwotestan an, ki reprezante pa ministè Future for America a, te touye lè li t ap pwopaje yon prediksyon erone ki t ap dekri yon atak pa Islam kont Nashville. An 2023, ni kòn Repibliken an ni kòn Pwotestan an te resisite. Vèsè onz la idantifye kòmansman lagè Ikrèn nan depi 2014 pou pi devan rive jouk nan viktwa final Putin ak Larisi.
Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.
Vèsè onz la se tès vizyèl la ki rive nan somè li nan jijman pou Advantis an jeneral, men tou pou sila yo ki te aksepte limyè 9/11 la ak arive twazyèm malè a; men prensipalman, li se pou sila yo ki pral rann kont pou limyè pwofesi a ki te devwale pwogresivman depi jiyè 2023.
The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.
Lidèchip Advantis la te depase an 1989, jan nesans Kris la te prefigire sa nan peryòd pwofetik sa a. Nan batèm Kris la, Li te kòmanse rele disip yo ki te “fondasyon” Legliz kretyen an, konsa sa te prefigire 9/11, lè ak rive Islam kòm twazyèm malè a, Senyè a te mennen pèp Li a tounen sou ansyen chemen Jeremi yo, ki reprezante fondasyon Advantis la. Sou 9/11, jijman vivan yo te kòmanse ak kay Bondye a, epi Advantis la te rejte limyè zanj Revelasyon dizwit la menm jan ak sèten jan Jwif yo te rejte Jezi kòm Mesi a. Lè sa a, sila yo ki te aksepte limyè zanj Revelasyon dizwit la te teste pa desepsyon 18 Jiyè 2020 la.
In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.
Nan mwa Jiyè 2023, limyè Danyèl onz, vèsè onz la idantifye liy ekstèn verite prezan an. Limyè sa a konsènan akonplisman pwofetik ekstèn yo jwenn nan vèsè onz Danyèl onz la te louvri pou vyèj ki resisite yo nan vèsè onz Revelasyon chapit onz la. Revelasyon idantifye istwa entèn lan ke Danyèl louvri a kòm istwa ekstèn lan.
Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.
Moun ki te konsidere limyè ki te louvri kòmanse an Jiyè 2023 la reprezante de kategori diferan, paske deja te genyen moun ki te konn mache ansanm apre Jiyè 2023, men ki pa mache ansanm ankò. Jijman an pwogresif, e kòmanse nan 9/11 legliz Advantis Setyèm Jou a te resevwa “tan pou l repanti” poutèt li te rejte “règ entèpretasyon pwofetik Miller ak asosye li yo te adopte,” règ sa yo yo te rejte pwogresivman depi an 1863. Kòmanse nan 9/11 jouk rive 18 Jiyè 2020, legliz Advantis Setyèm Jou a te resevwa dènye opòtinite li pou l repanti, e nan moman sa a, moun ki te patisipe nan pwoklamasyon Nashville 2020 la te pase anba eprèv. Nan mwa Jiyè, faz final pirifikasyon an reprezante pa vèsè onz nan chapit onz yo nan liv Danyèl ak Revelasyon.
It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.
Se nan pwosesis eprèv sa a dezyèm nan twa eprèv yo akonpli. Dezyèm eprèv la se yon eprèv vizyèl, ki vini apre yon eprèv apeti epi ki fini ak twazyèm eprèv la, ki, kontrèman ak de premye yo, se yon eprèv detèminan. Lè vyèj yo leve a Minwi anba apèl la, “Men Veteren an ap vini,” yon gwoup gen lwil ki nesesè a epi lòt la pèdi. Millerit yo te akonpli menm eksperyans sa a, e lè yo te fè sa, yo te manifeste yon konpreyansyon ni de yon liy pwofesi ekstèn ni de yon liy pwofesi entèn.
When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.
Lè yo te pwoklame mesaj dezyèm zanj lan lè yo te idantifye legliz pwotestan ki tonbe yo kòm pitit fi Babilòn yo, yo t ap pwoklame yon mesaj ki te deyò eksperyans pa yo. Pou yo te kapab pwoklame mesaj Kri Minwi a, yo te bezwen an premye wè tèt yo kòm vyèj yo ki te nan yon tan reta. Nan vèsè onz nan tou de Danyèl ak Revelasyon chapit onz, mesaj entèn ak ekstèn yo te louvri kòm verite pou tan prezan depi Jiyè 2023.
In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.
Nan chapit premye Daniel la, dezyèm eprèv la, ki te yon eprèv vizyèl, se lè yo te jwenn figi Daniel ak twa jèn gason vanyan yo pi bèl e pi anfòm nan “aparans” pase moun ki te manje manje Babilòn nan. Nan chapit de a, eprèv vizyèl la reprezante kòm yon eprèv pwofetik ki egzije pou yo entèprete kòrèkteman yon mesaj kache, ki finalman parèt kòm estati wayòm yo nan pwofesi Bib la. Chapit youn, de ak twa nan Daniel reprezante premye, dezyèm ak twazyèm zanj yo nan Revelasyon katòz.
The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.
Dezyèm zanj nan Revelasyon katòz la adrese mesaj ekstèn nan istwa Millerit la, epi chapit de nan Danyèl la tou adrese liy ekstèn nan avèk imaj bèt yo nan istwa pwofetik la. Tès vizyèl la nan chapit youn te baze sou Danyèl ak twa jenn gason fidel yo, e konsa li se liy entèn nan. Liy ekstèn ak entèn pwofesi yo, jan yo reprezante nan paralèl chapit youn rive twa nan Danyèl ak twa zanj yo nan Revelasyon katòz la, bay yon lòt temwen pou mesaj dezyèm zanj la kòm li te akonpli pa Millerit yo.
The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.
Milerit yo te pwoklame ni yon mesaj ekstèn ni yon mesaj entèn lè yo te akonpli pwoklamasyon Rèl Minwi a. Mesaj ekstèn yo a se te dezyèm zanj Revelasyon katòz la, konsa li mare mesaj Milerit yo dirèkteman ak dezyèm zanj lan ansanm ak imaj Danyèl de a. Imaj la reprezante wayòm ekstèn pwofesi Bib la depi Babilòn literal rive jouk Babilòn modèn, ki rive nan fen li lè pwobasyon lèzòm fini. Milerit yo rekonekte ankò ak mesaj ekstèn Babilòn nan. Tès vizyèl Danyèl la te baze sou rejim alimantè li te chwazi manje a, epi premye zanj Revelasyon dis la, ki te desann epi ki te mete yon pye sou tè a ak lòt la sou lanmè a, te gen yon ti liv louvri, ke Jan te resevwa lòd pou l manje. Premye zanj lan reprezante pa apeti epi apre sa vini yon tès vizyèl. Tès vizyèl la gen ladan l yon liy verite entèn ak ekstèn.
Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.
Vèsè onz nan Danyèl onz, an paralèl ak vèsè onz nan Revelasyon onz, reprezante tès vizyèl doub la. Tès la rive nan konklizyon li nan tès desizif la, lè vyèj yo montre si yo gen lwil la oswa non. Manifestasyon sa a rive jis anvan fen tan gras la nan lwa dimanch Ozetazini. Fen tan gras la nan lwa dimanch lan te tipifye pa 22 oktòb 1844. Jis anvan 22 oktòb 1844, nan dat 17 dawout 1844, Millerit yo te pote mesaj la tankou yon vag mare sou tout litoral lès Ozetazini.
1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.
1989 se tan fen an, lè liv Danyèl la te desegele; epi lè liv Danyèl la desegele, toujou gen yon ogmantasyon konesans ki pwodui de klas adoratè. 1989 se premye nan twa repè eprèv sa yo, jan sa te tipifye pa rive premye zanj lan an 1798. Lè premye zanj lan te desann 11 out 1840, li te tipifye zanj Revelasyon dizuit la k ap desann 9/11. Premye desepsyon nan istwa Millerit la te make rive dezyèm zanj lan e li te tipifye 18 jiyè 2020, ansanm ak kòmansman tan reta a. Millerit yo te leve piti piti pou mesaj dezyèm zanj lan ak pou lefèt ke yo menm se te vyèj yo nan parabòl dis vyèj yo. Yo te fin leve nèt nan reyinyon kan Exeter la nan mwa out 1844. San karant-kat mil yo te leve nan jiyè 2023, lè mesaj Rèl Minwi a te kòmanse desegele piti piti.
The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.
Tan reta a te fini pou Millerites yo nan Exeter, menm jan li te fini pou fanmi Laza a lè Jezi te resisite Laza pou sa vin tounen zak ki kouwone ministè Kris la, lè Laza te vin tounen “so” ministè Li a. Rezirèksyon Laza make fen tan reta a, ak sele pèp Bondye a. Antre Twonfalan an ki te vini apre sa te sèvi kòm tip pwoklamasyon mesaj Kri Minwi a nan istwa Millerit la. Tèm vèsè onz nan chapit onz liv Danyèl la se leve ak tonbe wa sid la, epi sa mennen nan batay Panium nan nan vèsè trèz rive kenz. Vèsè sa yo se tès desizif la kote so a mete sou fwon gason ak fanm ki dwe leve kòm yon banyè nan vèsè sèz.
Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.
Vèsè kenz lan te akonpli nan Batay Panium nan, ki ann amoni ak vizit Kris la nan Sezare Filip. Se la, nan Sezare Filip, Kris te chanje non Simon Barjona pou Pyè, sa ki make sele san karannkat mil yo. Depi lè sa a, limyè kwa a ki te pral vini byento te louvri devan disip yo. Lè Kris te chanje non Simon pou Pyè jis anvan kwa a, sa te ann amoni ak tès litmis Exeter ak Laza, ki mennen nan Antre Trionfal la nan Jerizalèm. Reyinyon kan Exeter la, soti 12 pou rive 17 dawou, reprezante dènye etabli final la nan verite a anvan soukous la, ki se tranblemanntè lwa dimanch lan nan chapit onz Danyèl ak Revelasyon.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Travay la nan Battle Creek la se nan menm lòd la. Dirijan yo nan saniteryòm nan melanje ak moun ki pa kwè yo, yo admèt yo nan konsèy yo, plis oswa mwens; men se tankou y ap travay ak je yo fèmen. Yo manke disènman pou yo wè sa ki pral tonbe sou nou nenpòt kilè. Gen yon lespri dezespwa, lagè ak san koule, e lespri sa a ap ogmante jouk rive nan fen menm tan an. Touswit le pli vit pèp Bondye a sele sou fwon yo—se pa nenpòt sele oswa mak ki ka wè, men yon tablisman nan verite a, ni nan lespri ni nan konpreyansyon, konsa yo pa ka brannen—touswit le pli vit pèp Bondye a sele epi prepare pou soukous la, li pral vini. Anfèt, li deja kòmanse. Jijman Bondye yo deja sou peyi a kounye a, pou ban nou avètisman, pou nou ka konnen sa k ap vini.” Manuscript Releases, volume 10, 252.
The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.
Sele san karann san karann karann karann karann karann san karann san karann karann karann karann la te reprezante pa reyinyon kan Exeter la, pa Kris ki te chanje non Simon pou Pyè, ak pa rezirèksyon Laza a. Rezirèksyon sa a se yon tip ki reprezante rezirèksyon de temwen yo nan Revelasyon chapit onz. Vèsè dis rive sèz yo reprezante istwa kache vèsè karant lan. Dechèlman istwa kache vèsè karant lan te kòmanse anndan akonplisman istorik vèsè onz la ak lagè Ikrèn nan. Depi mwa Jiyè 2023, istwa kache sa a ap antre nan yon pwosesis dechèlman pa Lyon tribi Jida a.
When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.
Lè kandida pou fè pati san karannkat mil yo te resisite nan vèsè onz nan Revelasyon chapit onz la, tès pwofetik vizyèl ki dwe pase anvan tan lagras la fèmen nan lwa dimanch lan, tès Sè White idantifye kòm tès imaj bèt la, te kòmanse.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Senyè a montre m byen klè ke imaj bèt la pral fòme anvan tan gras la fini; paske se li ki pral gwo tès pou pèp Bondye a, pa mwayen li menm yo pral deside sò etènèl yo. Pozisyon pa w la se yon tèl melanj kontradiksyon ke se sèlman kèk moun ki va twonpe.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Nan Revelasyon 13, sijè sa a prezante aklè; [Revelasyon 13:11–17, site].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Sa a se tès pèp Bondye a dwe pase anvan yo sele yo. Tout moun ki te pwouve fidelite yo anvè Bondye lè yo te obsève lalwa Li, epi lè yo te refize aksepte yon fo saba, ap ranje tèt yo anba drapo Senyè Bondye Jewova a, epi yo pral resevwa sele Bondye vivan an. Moun ki abandone verite ki soti nan syèl la epi ki aksepte saba dimanch lan, yo pral resevwa mak bèt la.” Manuscript Releases, volim 15, 15.
The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.
Liy ekstèn pwofesi a devwale nan istwa vèsè onz nan Danyèl onz la, epi liy entèn nan devwale nan Revelasyon chapit onz, vèsè onz. Liy ekstèn nan idantifye kijan imaj bèt la, ki reprezante konbinezon legliz ak leta kote legliz la kenbe kontwòl relasyon an, fòme pandan peryòd jijman vivan yo. Liy entèn nan idantifye kijan imaj Kris la, ki reprezante yon konbinezon divinite ak limanite, fòme pandan jijman vivan yo.
The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.
Mouvman refòm twazyèm zanj lan ak san karant-kat mil yo te kòmanse nan tan lafen an an 1989, jan sa reprezante nan vèsè dis nan Danyèl onz. Lè sa a, akonplisman pafè chapit douz liv Danyèl la te kòmanse.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.
Epi li di: Ale chemen ou, Danyèl; paske pawòl yo fèmen e sele jouk lè lafen an. Anpil moun va pirifye, yo va vin blan, e yo va pase anba eprèv; men mechan yo va aji avèk mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann. Danyèl 12:9, 10.
Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.
Vèsè dis nan chapit onz la reprezante kòmansman yon “pwosesis pirifikasyon” premye zanj lan reprezante lè li gen lakrent pou Bondye. Vèsè onz ak douz yo reprezante kote san karannkat mil yo vin blanchi. Liv Zakari idantifye eksperyans sa a.
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.
Li te fè m wè Jozye, gran prèt la, ki te kanpe devan zanj Seyè a, epi Satan te kanpe sou bò dwat li pou l te opoze ak li. Epi Seyè a di Satan: Se pou Seyè a reprimande ou, O Satan; wi, Seyè a ki chwazi Jerizalèm nan, se pou li reprimande ou: èske sa a pa yon tizon yo rache soti nan dife a? Kounye a, Jozye te abiye ak rad sal, epi li te kanpe devan zanj lan. Epi li reponn, li pale ak moun ki te kanpe devan li yo, li di: Wete rad sal yo sou li. Epi li di li: Gade, mwen fè inikite ou a pase lwen ou, epi m ap abiye ou ak lòt rad. Epi mwen di: Se pou yo mete yon bèl mit sou tèt li. Konsa yo mete yon bèl mit sou tèt li, epi yo abiye li ak rad. Epi zanj Seyè a te kanpe la. Zakari 3:1–5.
This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.
Pase sa a akonpli nan dènye travay Kris la kòm Gran Prèt la epi li reprezante so san karant-kat mil yo.
“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.
“Vizyon Zakari a konsènan Jozye ak Zanj lan aplike avèk yon fòs espesyal sou eksperyans pèp Bondye a nan dènye sèn yo nan gran jou ekspyasyon an. Lè sa a, rès legliz la pral mennen nan gwo eprèv ak gwo detrès. Moun ki kenbe kòmandman Bondye yo ak lafwa Jezi a pral santi kòlè dragon an ak lame li yo. Satan konsidere lemonn kòm sijè pa li; li rive pran kontwòl menm sou anpil moun ki fè pwofesyon yo se kretyen. Men isit la gen yon ti gwoup k ap reziste dominasyon li. Si li te kapab efase yo sou tè a, triyonf li ta vin konplè. Menm jan li te enfliyanse nasyon payen yo pou detwi Izrayèl, konsa tou nan yon avni pwòch li pral pouse pouvwa mechan sou latè yo pou detwi pèp Bondye a. Yo pral egzije moun yo rann obeyisans a dekrè lèzòm ki vyole lalwa diven an.” Prophets and Kings, 587.
The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.
“Dènye sèn yo nan gran jou ekspyasyon an” se sele a, an premye, pou san karannkat mil yo, epi apre sa vini sele lòt pitit Bondye yo ki kounye a nan Babilòn.
“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ 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.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, 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. A ‘fair miter’ is set upon their heads.
“Pandan pèp Bondye a ap aflije 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 li,’ epi yo pwononse pawòl ankourajman sa yo: ‘Gade, mwen fè inikite ou a pase lwen ou, e m ap abiye ou ak lòt rad.’ Zakari 3:4. Yo mete sou timoun Bondye yo, ki te pase anba eprèv, anba tantasyon, e ki fidèl, rad san tach jistis Kris la. Rès la yo te meprize a abiye ak rad gloriye, pou yo pa janm ankò sal pa koripsyon mond lan. Non yo rete konsève nan liv lavi Ti Mouton an, enskri pami fidèl yo nan tout tan. Yo te reziste riz moun k ap twonpe a; gwonde dragon an pa t fè yo vire do bay fidelite yo. Kounye a yo an sekirite pou tout tan kont manèv tantatè a. Peche yo transfere sou moun ki te bay peche a orijin. Yo mete yon ‘bèl tiban’ sou tèt yo.”
“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones 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.’ Revelation 14:4, 5.
“Pandan Satan t ap pouse akizasyon li yo, zanj sen yo, envizib, t ap pase ale vini, pandan yo t ap mete sou fidèl yo sele Bondye vivan an. Se sa yo menm ki kanpe sou mòn Siyon ansanm ak Ti Mouton an, yo menm ki gen non Papa a ekri sou fwon yo. Yo chante chan nouvo a devan twòn nan, chan sa a pèsonn pa ka aprann eksepte san karannkat mil yo ki te rachte sou tè a. ‘Se sa yo menm ki swiv Ti Mouton an nenpòt kote Li ale. Se sa yo ki te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. Epi nan bouch yo pa t jwenn okenn twonpri: paske yo san repwòch devan twòn Bondye a.’ Revelasyon 14:4, 5.”
“Now is reached the complete fulfillment of the 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.’ Zechariah 3:8. 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.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.
“Koulye a, pawòl Zanj lan rive nan akonplisman total li: ‘Koute kounye a, O Jozye, gran prèt la, ou menm ansanm ak konpayon ou yo ki chita devan ou; paske yo se moun yo sezi devan yo; paske, gade, mwen pral fè Sèvitè Mwen an, Branch lan, parèt.’ Zakari 3:8. Kris la revele kòm Redanmtè ak Delivrans pèp Li a. Koulye a, vrèmanvre, rès la se ‘moun yo sezi devan yo,’ pandan dlo nan je ak imilyasyon pelerinaj yo a fè plas pou lajwa ak onè nan prezans Bondye ak Ti Mouton an. ‘Nan jou sa a, branch Senyè a pral bèl ak gloriye, e fwi tè a pral ekselan ak bèl pou sila yo ki chape ann Izrayèl. Epi sa pral rive, ke sila ki rete nan Siyon, ak sila ki rete nan Jerizalèm, y ap rele yo sen, wi, chak moun ki ekri pami vivan yo nan Jerizalèm.’ Ezayi 4:2, 3.” Pwofèt ak Wa yo, 591, 592.
The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.
Fèmti a se dezyèm etap nan sa Danyèl rele “pirifye, fè blan, epi eprouve.” Vèsè onz ak douz yo idantifye leve final la ak tonbe Larisi, wa pwofetik sid la, ki vini anvan Batay Panium nan vèsè trèz rive kenz yo. Lè san karant-kat mil yo fè Kris la retire rad sal yo nan sèn final gran jou ekspyasyon an, yo resevwa yon “bèl mitr,” ki se pwomosyon Danyèl nan twazyèm chèf la, ansanm ak rad wouj violèt la ak chenn an lò a. Sa se tou don Jozèf resevwa a, chenn an lò a, pwomosyon li kòm dezyèm chèf la, ansanm ak don bag wa a. “Bag” la reprezante sele wayal la, sele yon chèf te itilize pou make lwa li yo avèk sele wayal la.
Darius used his signet to seal the pit where Daniel was placed among the lions.
Daryis te sèvi ak bag sele li pou sele twou kote yo te mete Danyèl nan mitan lyon yo.
Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.
Lè sa a wa a bay lòd, yo mennen Dànyèl, epi yo jete l nan twou lyon yo. Kounye a wa a pale, li di Dànyèl: Bondye pa w la, ou menm ki sèvi l san rete, se li menm k ap delivre ou. Epi yo pote yon wòch, yo mete l sou bouch twou a; epi wa a sele l ak pwòp bag so li, ansanm ak bag so gran chèf li yo, pou desizyon ki te pran konsènan Dànyèl la pa t chanje. Dànyèl 6:16, 17.
The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”
Mo ebre ki tradui kòm “so” a se H5824 nan Strongs, e li sòti nan yon mo rasin ki koresponn ak H5823; sa vle di yon bag so (tankou yon bagay grave). Jozye devan zanj lan, Danyèl nan twou lyon yo, Jozèf devan Farawon, reprezante sele san karannkat mil yo, ki se dezyèm tès la nan Danyèl douz, kote sila yo ki te pirifye yo, apre sa “vin blan,” anvan yo “sibi eprèv.” Liy sa yo reprezante tou pa “Zowobabèl,” “pitit gason Sheyaltyèl.”
In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.
Nan jou sa a, di Senyè lame yo, m ap pran ou, Zowobabèl, sèvitè mwen an, pitit gason Cheyaltyèl la, di Senyè a, e m ap fè ou tankou yon bag so; paske mwen chwazi ou, di Senyè lame yo. Agayi 2:23.
Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.
Zowobabèl vle di desandan Babilòn, e papa li te Cheyaltyèl, ki vle di “mande nan men Bondye.” Zowobabèl reprezante mesaj dezyèm zanj lan ki rele desandan Babilòn yo antre nan twoupo Bondye a nan dènye jou yo. Eleman “lapriyè” a asosye ak san karannkat mil yo ki rele dènye desandan Babilòn yo soti, paske renesans sa a fèt sèlman avèk lapriyè.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Yon renesans vrè pyete nan mitan nou se pi gwo ak pi ijan nan tout bezwen nou yo. Chèche sa dwe premye travay nou. Dwe gen efò sensè pou nou jwenn benediksyon Senyè a, pa paske Bondye pa dispoze vide benediksyon li sou nou, men paske nou pa pare pou nou resevwa li. Papa nou ki nan syèl la pi dispoze bay Sentespri li a moun ki mande li, pase paran sou tè a dispoze bay bon kado bay pitit yo. Men se travay pa nou, atravè konfesyon, imilyasyon, repantans, ak lapriyè sensè, pou nou ranpli kondisyon Bondye te pwomèt dapre yo li va akòde nou benediksyon li. Yon renesans pa dwe tann sòf an repons a lapriyè. Toutotan pèp la tèlman manke Sentespri Bondye a, yo pa kapab apresye predikasyon Pawòl la; men lè puisans Lespri a touche kè yo, lè sa a diskou yo bay yo pap rete san efè. Gid pa ansèyman Pawòl Bondye a, avèk manifestasyon Lespri li, nan egzèsis yon bon jijman, moun ki patisipe nan reyinyon nou yo va jwenn yon eksperyans ki presye, epi lè yo retounen lakay yo, yo va pare pou yo egzèse yon enfliyans ki salitè.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Ansyen drapò yo te konnen sa sa vle di lite ak Bondye nan lapriyè, epi pou yo te jwi vide Lespri Li a. Men yo ap kite sèn aksyon an; e kiyès k ap leve pou ranpli plas yo? Ki jan sa ye ak jenerasyon k ap monte a? Èske yo konvèti bay Bondye? Èske nou reveye konsènan travay k ap fèt nan tanp ki nan syèl la, oswa èske nou ap tann pou yon pouvwa kontrenan vin sou legliz la anvan nou leve? Èske nou ap espere wè tout legliz la vin gen yon revèy? Tan sa a pap janm rive.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Gen moun nan legliz la ki pa konvèti, e ki pap ini nan lapriyè serye, pèsistan, ki genyen batay la. Nou dwe antre nan travay la chak moun pou tèt pa nou. Nou dwe priye plis, epi pale mwens. Mechanste ap ogmante, e fòk yo anseye pèp la pou yo pa kontante yo ak yon fòm pyete san lespri ak pouvwa li. Si nou fikse sou sondaj pwòp kè nou, mete peche nou yo lwen, epi korije move tandans nou yo, nanm nou p ap leve nan direksyon bagay ki pa vo anyen; nou pral mefye nou de tèt pa nou, avèk yon sans ki rete toutan ke kapasite pa nou soti nan Bondye.” Selected Messages, liv 1, 121, 122.
The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.
Poto makè lapriyè a prezante nan Danyèl, kote li dekri yon lapriyè pou konprann mesaj ekstèn nan chapit de a, epi tou yon lapriyè pou akonpli mesaj entèn ki reprezante nan chapit nèf la. Zowobabèl ak papa li Cheyaltyèl reprezante sele san karannkat mil yo nan dezyèm tès la, ki se tès vizyèl imaj bèt la, ki se tou tès entèn ki reprezante nan Revelasyon chapit onz, vèsè onz, epi tou tès ekstèn ki reprezante nan Danyèl chapit onz, vèsè onz.
We will continue to address verse eleven in the next article.
N ap kontinye egzamine vèsè onz nan atik k ap vini an.