The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Liv Dànyèl ak Revelasyon yo se menm liv la, menm jan sa asire menm jan Ansyen Testaman an ak Nouvo Testaman an se menm liv la. Jis anvan tan gras la fèmen, Revelasyon Jezi Kris la vin louvri.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Li di mwen: Pa sele pawòl pwofesi liv sa a, paske tan an pre. Moun ki enjis la, kite l rete enjis toujou; moun ki sal la, kite l rete sal toujou; moun ki jis la, kite l rete jis toujou; moun ki sen an, kite l rete sen toujou. Epi gade, m ap vini talè; e rekonpans mwen avè m, pou m bay chak moun selon jan zèv li va ye. Mwen se Alfa ak Omega, kòmansman ak fen an, premye a ak dènye a. Revelasyon 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
“Règ premye mansyon” biblik la, ki gen ladan verite sa a ke fen yon bagay ilistre pa kòmansman yon bagay, mete an valè enpòtans twa premye chapit liv Danyèl la, paske yo se premye verite yo mansyone nan liv ki se liv Danyèl ak Revelasyon an. Jezi se Alfa ak Omega; kidonk, kòmansman liv ki se liv Danyèl ak Revelasyon an dwe reprezante verite ki desele nan tan lafen an. Konsa, sou yon nivo, verite ki desele a se levanjil etènèl zanj yo nan Revelasyon katòz.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Revelasyon Jezi Kris la, ki prezante nan premye vèsè chapit premye liv Revelasyon an, se mesaj ki dwe transmèt bay legliz yo lè “tan an pre”; epi tan ki “pre” a nan chapit premye Revelasyon an, dwe menm tan ki “pre” a, tousuit anvan tan gras la fèmen nan chapit venndeux liv Revelasyon an.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Revelasyon Jezi Kris la, Bondye te bay li pou l montre sèvitè li yo bagay ki gen pou rive talè konsa; epi li voye fè yo konnen sa pa mwayen zanj li bay sèvitè li Jan: li menm ki rann temwayaj sou pawòl Bondye a, sou temwayaj Jezi Kris la, ak sou tout bagay li te wè. Benediksyon pou moun k ap li a, ak pou moun k ap tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an toupre. Revelasyon 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Mesaj ki se dènye mesaj la, ki dewoule jis anvan tan gras la fini, lè “tan an pwoche,” se mesaj lapli ta a ki gen rapò ak dezyèm zanj lan ak Rèl Minwi a. Se verite ki lye ak “istwa kache” Sèt Loraj yo. Se revelasyon “wityèm nan ki soti nan sèt yo”, e fil an lò ki tise tout revelasyon presye sa yo ansanm nan bèl rad jistis Kris la, se “presye” “sèt fwa” yo, nan Levitik vennsis. Danyèl chapit youn, epi ankò, Danyèl chapit youn rive twa, se mesaj sa a. “Sekrè” chapit de a, se menm mesaj sa a tou.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Chapit premye Danyèl la reprezante mesaj premye zanj lan, e menm jan tout bòn pwofetik twa mesaj zanj yo reprezante nan mesaj premye zanj lan nan Revelasyon chapit katòz la, konsa tou tout bòn pwofetik twa mesaj yo reprezante nan chapit premye Danyèl la. Eleman sa yo se pwosesis eprèv an twa etap la, ki, nan Danyèl chapit premye, reprezante yon eprèv alimantè, ki swiv pa yon eprèv vizyèl, ki mennen nan yon tès detèminan. Chapit premye a, lè yo konsidere l an rapò ak chapit de ak twa yo, reprezante eprèv alimantè a; chapit de a, eprèv vizyèl la; epi chapit twa a, tès detèminan an. Twa mesaj zanj yo nan Revelasyon katòz, ansanm ak Danyèl chapit premye rive nan twazyèm, bay kat temwen pou pwosesis eprèv an twa etap la.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Chapit kat ak senk nan Dànyèl reprezante yon liy istwa pwofetik ki trè pwofon. Liy de chapit sa yo pwodui a genyen omwen sis liy pwofetik diferan. Youn nan liy pwofetik sa yo kòmanse nan ane 723 anvan Jezikri, epi li kontinye jouk rive nan lwa dimanch lan. Yon lòt nan sis liy yo reprezante istwa 1798 la jouk rive nan lwa dimanch lan, e nan liy sa a, twa liy pwofesi yo reprezante an menm tan: liy bèt latè a (Etazini), apre sa liy kòn pwotestan an, epi tou liy kòn repibliken an. Ansanm, yo tabli yon senkyèm liy nan kòmansman liy pwofetik Etazini an. Liy sa a make desele chapit sèt, uit ak nèf nan Dànyèl an 1798. Nan fen liy pwofetik Etazini an, yon sizyèm liy pwodui, ki make desele chapit dis, onz ak douz yo an 1989.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Kòmansman liy pwofetik bèt latè a, jan Danyèl chapit kat la reprezante l la, make pa senbòl “sèt tan yo”, epi fen liy pwofetik bèt latè a make tou pa senbòl “sèt tan yo”. Kòmansman ak fen peryòd listwa a ke ouvèti sele chapit sèt, uit ak nèf yo reprezante a, make tou pa senbòl “sèt tan yo”. Kòmansman ak fen peryòd listwa a ke ouvèti sele Danyèl chapit dis, onz ak douz yo reprezante a, make tou pa “sèt tan yo”.
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Fen peryòd listwa ki te kòmanse lè chapit sèt, uit ak nèf nan Dànyèl yo te devwale nan “tan lafen an” an 1798, se te 1863. Kòmansman peryòd listwa ki te kòmanse lè chapit dis, onz ak douz nan Dànyèl yo te devwale nan “tan lafen an” an, se te 1989. Soti 1863 rive 1989 egal a san vennsizyèm ane. San vennsizyèm ane se yon dizyèm, oswa yon dim, nan mil desanswasant ane. Konsa, nonb san vennsizyèm lan se yon senbòl mil desanswasant ane yo, ki reprezante “dezè a,” ki, a pa li menm, se yon senbòl de mil senksan ven ane “sèt tan yo.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Reyalite sa a montre ke, nan listwa bèt tè a, ni mouvman premye zanj lan nan kòmansman an, ni mouvman twazyèm zanj lan nan fen an, toude make nan kòmansman yo ak nan fen yo pa “sèt fwa” yo. Epi peryòd tan ki ant de mouvman sa yo, ki mare yo ansanm, reprezante li tou pa “sèt fwa” yo.
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
San yo pa aplike metodoloji biblik la ki se “liy sou liy,” kalite revelasyon sa a enposib pou wè ak konprann; paske san metodoloji sa a, yo ta ka bay liv sele a bay yon moun ki te resevwa fòmasyon nan atizay teyoloji, epi apre sa yo ta ka mande l yon eksplikasyon sou sa liv ki te sele a te vle di. Ògèy opinyon pa li ta mennen l fè remake ke liv sele a pa ka konprann, paske li te sele. Apre sa, ou ta ka pran liv sele sa a epi bay li youn nan twoupo a ki anba kontwòl e ki chatre pa sila a ki eklere a; epi twoupo a, ki vin alèz ap manje nan plat fab teyolojyen an prepare, ta refize fè yon aplikasyon liv sele a, paske yo konnen trè byen se sèlman sila yo ki manm Sanedren teyolojik la ki resevwa misyon pou deside sa ki verite.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“Rete trankil, e sezi; rele byen fò, wi, rele; yo sou, men se pa ak diven; y ap brannen, men se pa ak bweson fò. Paske Seyè a vide sou nou lespri yon gwo dòmi pwofon, e li fèmen je nou; pwofèt yo ansanm ak chèf nou yo, moun k ap fè vizyon yo, li kouvri yo. E vizyon an antye vin pou nou tankou pawòl yon liv ki sele, yo bay yon moun ki gen konesans, yo di l: Tanpri, li sa a; epi li di: Mwen pa ka, paske li sele.”
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
«Se poutèt sa Senyè a di: Paske pèp sa a pwoche bò kote m ak bouch yo, e avèk lèv yo yo onore m, men yo mete kè yo byen lwen mwen, e krent yo genyen anvè mwen se yon bagay yo aprann dapre kòmandman lèzòm; se poutèt sa, gade, m ap kontinye fè yon travay mèvèye, yon mèvèy vrèman; paske sajès saj yo pral peri, e konpreyansyon moun pridan yo pral kache. Malè pou sila yo ki chèche kache pwojè yo byen fon devan Senyè a, ki fè zèv yo nan tenèb, e ki di: Kilès ki wè nou, e kilès ki konnen nou? Se vre wi, vire bagay yo tèt anba nou an pral konsidere tankou labou bòsye a; paske èske zèv la va di konsènan sila ki fè l la: Li pa t fè mwen? Oswa èske bagay ki te fòme a va di konsènan sila ki te fòme l la: Li pa t gen okenn konprann?»
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Chak pawòl sa yo ap akonpli. Gen moun ki pa imilye kè yo devan Bondye, e ki pa vle mache dwat. Yo kache vrè entansyon yo, epi yo rete an kominyon ak zanj tonbe a, ki renmen manti epi ki pratike manti. Lènmi an mete lespri sou moun li ka sèvi pou twonpe sila yo ki an pati nan fènwa. Gen kèk k ap vin penetre ak fènwa k ap domine a, e k ap mete verite a sou kote pou erè. Jou pwofesi te montre a rive. Yo pa konprann Jezi Kris. Pou yo, Jezi Kris se yon fab. Nan etap sa a nan istwa tè a, anpil moun aji tankou moun sou. ‘Rete kote nou ye a, epi sezi; rele byen fò, epi rele; yo sou, men se pa ak diven; yo bite, men se pa ak bwason fò. Paske Seyè a vide sou nou lespri yon gwo somèy, epi li fèmen je nou. Pwofèt yo ak chèf nou yo, vwayan yo, li kouvri yo.’ Yon sourespri espirityèl sou anpil moun ki sipoze se pèp ki dwe leve byen wo. Lafwa relijye yo se egzakteman jan Ekriti sa a montre l la. Anba enfliyans li, yo pa ka mache dwat. Yo fè chemen kwochi nan konduit yo. Yonn apre lòt, yo balanse ale vini. Seyè a gade yo ak anpil pitye. Yo pa konnen chemen verite a. Yo se konplotè syantifik, e sila yo ki te ka e ki te dwe ede, poutèt yon vizyon espirityèl klè, se yo menm ki twonpe, e k ap soutni yon move zèv.
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Devlòpman dènye jou sa yo pral byento rive nan yon eta desizif. Lè twonpri espirityalis sa yo va revele pou sa yo vrèman ye a,—travay sekrè move lespri yo,—moun ki te patisipe ladan yo pral vin tankou moun ki pèdi lespri yo.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“Se poutèt sa, Senyè a di: Paske pèp sa a pwoche bò kote m ak bouch yo, e ak lèv yo yo onore m, men yo mete kè yo byen lwen mwen, e krent yo genyen pou mwen se yon bagay yo aprann dapre kòmandman lèzòm; se poutèt sa, men mwen pral kontinye fè yon travay mèvèye nan mitan pèp sa a, wi, yon travay mèvèye ak yon prodij; paske sajès saj yo ap peri, e konpreyansyon moun pridan yo ap kache. Malè pou moun ki chèche kache plan yo byen fon devan Senyè a, ki fè zèv yo nan fènwa, e ki di: Ki moun ki wè nou? e ki moun ki konnen nou? Sètènman, tèt anba nou mete bagay yo a ap konsidere tankou ajil bòs potye a; paske èske zèv la va di de moun ki fè l la: Li pa t fè m? osinon èske bagay yo fòme a va di de moun ki fòme l la: Li pa t gen konprann?”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Mwen wè yo prezante m ke, nan eksperyans pa nou an, nou te rankontre e n ap rankontre menm eta bagay sa a. Moun ki te resevwa gwo limyè ak bèl privilèj ekstraòdinè yo pran pawòl dirijan ki panse tèt yo saj, ki te resevwa anpil favè ak benediksyon nan men Senyè a, men ki retire tèt yo anba men Bondye pou mete tèt yo nan ran lènmi an. Se pou lemonn lan anvayi ak fo agiman ki sanble kòrèk. Yon lespri imen, lè li aksepte fo agiman sa yo, pral aji sou lòt lespri imen ki t ap chanje prèv presye verite Bondye a an manti. Moun sa yo pral twonpe pa zanj ki tonbe yo, tandiske yo te dwe kanpe kòm gadyen fidèl, ap veye sou nanm yo, tankou moun ki gen pou rann kont. Yo depoze zam konba yo, epi yo koute lespri sediktè. Yo fè konsèy Bondye a vin san efè epi yo mete avètisman ak repwòch li yo sou kote, e yo pozitifman sou bò Satan, yo koute lespri sediktè ak doktrin demon yo.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Souls trunkenness espirityèl la kounye a sou moun ki pa ta dwe ap bite tankou moun ki anba enfliyans bwason fò. Krim ak iregilarite, fwod, desepsyon, ak tranzaksyon enjis ranpli lemonn, annakò ak ansèyman chèf ki te revòlte nan lakou syèl la.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
«L'histoire doit se répéter. Je pourrais préciser ce qui arrivera dans un proche avenir, mais le temps n'est pas encore venu. Les formes des morts apparaîtront, par l'artifice subtil de Satan, et beaucoup s'uniront à celui qui aime et pratique le mensonge. J'avertis notre peuple que, parmi nous mêmes, quelques-uns se détourneront de la foi, pour s'attacher à des esprits séducteurs et à des doctrines de démons, et par eux la vérité sera calomniée.» Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Danyèl chapit premye a, ki reprezante mesaj premye zanj nan Revelasyon katòz la, aliyen ak kòmansman listwa bèt ki soti sou tè a. Danyèl chapit premye, dezyèm ak twazyèm yo, ki reprezante mesaj tout twa zanj yo nan Revelasyon katòz la, aliyen ak fen Etazini. Nèbikadneza reprezante listwa premye zanj lan, ak premye chapit Danyèl la. Bèlchaza reprezante listwa twazyèm zanj lan, ak premye twa chapit Danyèl yo.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
«Pou dènye chèf Babilòn nan, menm jan avèk premye a kòm yon tip, te vini santans Veyè diven an: “O wa, ... yo pale sa avè w; Wayòm nan retire nan men w.” Daniel 4:31.» Prophets and Kings, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
N ap kontinye etid nou sou Nebikadneza ak Bèlchaza nan atik k ap vini an.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“Bèlchaza, sezi devan reprezantasyon sa a sou pisans Bondye a, ki te montre yo te gen yon Temwen, byenke yo pa t konnen sa, te resevwa gwo opòtinite pou l te konnen zèv Bondye vivan an, ak pisans Li, epi pou l te fè volonte Li. Yo te ba li privilèj pou l te resevwa anpil limyè. Granpapa li, Nebikadneza, te resevwa avètisman konsènan danje ki te genyen lè yon moun bliye Bondye epi li fè lwanj tèt pa li. Bèlchaza te konnen egzil granpapa li lwen sosyete lèzòm, ansanm ak lavi li te mennen ak bèt nan chan yo; epi reyalite sa yo, ki te dwe sèvi l kòm leson, li te neglije yo, tankou si yo pa t janm rive; epi li te kontinye ap repete peche granpapa li yo. Li te oze komèt krim ki te fè jijman Bondye tonbe sou Nebikadneza. Yo te kondane l, pa sèlman paske li menm li t ap fè mechanste, men paske li pa t sèvi ak opòtinite ak kapasite li te genyen yo, ki, si yo te devlope, t ap fè l mache dwat.” Testimonies to Ministers, 436.