The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Tonbe Bèlchaza a nan chapit senk la te deja yon tip pwofetik tonbe Nebikadneza a nan chapit kat la.
“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 an tipoloji ak premye a, te vini santans Siveyan diven an: “O wa, ... se avè w yo pale; wayòm nan wete nan men w.” Danyèl 4:31.» Prophets and Kings, 533.
Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.
Nebikadneza reprezante kòmansman an, epi Belchaza reprezante fen wayòm ki te dirije pandan swasanndizan, e konsa yo te senbolize rèy bèt tè a nan Revelasyon chapit trèz la (Etazini), ki te gen pou l dirije pandan tan kote pwostitiye Tir la (papote a) te tonbe nan oubli.
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. Isaiah 23:15.
Epi sa pral rive nan jou sa a, Tir pral tonbe nan oubli pandan swasanndis ane, selon jou yon sèl wa; apre fen swasanndis ane yo, Tir pral chante tankou yon jennès. Ezayi 23:15.
Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.
Kidonk, Nebikadneza reprezante kòmansman Etazini, epi Bèlchaza reprezante fen Etazini. Nebikadneza reprezante kòmansman kòn Repibliken an ak kòmansman kòn Pwotestan an. Bèlchaza reprezante fen kòn Repibliken an ak kòn Pwotestan an.
The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.
Jijman ki te tonbe sou Nebikadneza a te dire “sèt tan.” Istwa Nebikadneza ki te viv tankou yon bèt pandan de mil senk san ven jou, William Miller te sèvi avè l nan aplikasyon li te fè sou “sèt tan” yo nan Levitik vennsis, byenke li pa t trete de mil senk san ven an, sa ki senbolize nan jijman Belchaza a.
And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. Daniel 5:25–28.
E se sa ekriti ki te ekri a: MENE, MENE, TEKÈL, UPHARSIN. Men entèpretasyon bagay la: MENE; Bondye konte wayòm ou an, e li mete fen ladan l. TEKÈL; Yo peze ou nan balans yo, epi yo jwenn ou manke. PERÈS; Yo divize wayòm ou an, epi yo bay Med yo ak Pès yo li. Danyèl 5:25–28.
Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.
Anplis entèpretasyon Danyèl te bay sou ekriti misterye ki te parèt sou miray la, mo “mene” ak “tekel” yo reprezante yon mezi pwa, epi mo sa yo reprezante tou yon valè presi nan pyès lajan (Egzòd 30:13, Ezekyèl 45:12). Yon “mene” se senkant chèkèl, oswa mil gera. “Mene, mene” kidonk egal de mil gera. Yon “tekel” se ven gera. Se poutèt sa “mene, mene, tekel” egal de mil ven gera. “Upharsin” vle di “divize” e konsa li vle di yon demi “mene,” epi li reprezante senk san gera. Ansanm yo reprezante sòm de mil senk san ven.
The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.
Dènye referans Sè White la montre Belchaza te tipifye pa Nebikadneza, men pi espesifikman li te mete aksan sou jijman yo te genyen an komen, epi toude jijman sa yo reprezante kòm yon senbòl “sèt tan” Levitik vennsis la. Gen kèk tèm Ekriti yo sèvi avè yo pou reprezante “sèt tan” Levitik vennsis la. Jeremi reprezante l kòm endiyasyon Bondye a.
How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.
Kijan Seyè a kouvri pitit fi Siyon an ak yon nwaj nan kòlè li, li voye desann soti nan syèl la rive sou tè a bèlte Izrayèl la, e li pa t sonje machpye li nan jou kòlè li a! Seyè a vale tout kote Jakòb te rete yo, e li pa t gen pitye: nan kòlè li li kraze fòtrès pitit fi Jida yo; li fè yo tonbe atè: li derespekte wayòm nan ak chèf li yo. Nan gwo kòlè li, li koupe tout fòs Izrayèl; li rale men dwat li dèyè devan lènmi an, epi li te boule kont Jakòb tankou yon dife k ap flanm, ki devore toupatou. Li lonje banza li tankou yon lènmi: li kanpe ak men dwat li tankou yon advèsè, e li touye tout sa ki te bèl pou je nan tant pitit fi Siyon an: li vide kòlè li tankou dife. Seyè a te tankou yon lènmi: li vale Izrayèl, li vale tout palè li yo: li detwi fòtrès li yo, e li ogmante dèy ak lamantasyon lakay pitit fi Jida a. Li rache tant li a avèk vyolans, tankou si se te yon joupa jaden: li detwi kote asanble li yo: Seyè a fè yo bliye fèt solanèl yo ak saba yo nan Siyon, e nan endiyasyon kòlè li li meprize wa a ak prèt la. Seyè a rejte lotèl li a, li pran degoutans pou tanp li a, li lage mi palè li yo nan men lènmi an; yo fè bri nan kay Seyè a, tankou nan jou yon fèt solanèl. Seyè a pran desizyon pou detwi miray pitit fi Siyon an: li lonje kòd mezi a, li pa retire men li pou l sispann detwi: se poutèt sa li fè ranpa a ak miray la plenn; yo deperi ansanm. Lamantasyon 2:1–8.
The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.
Kòlè Senyè a reprezante kòm “endiyasyon kòlè li a,” epi kòlè li te akonpli sou ni wayòm nò a ni wayòm sid pèp Izrayèl la. Se poutèt sa liv Danyèl la idantifye yon “premye” ak yon “dènye” endiyasyon. Jeremi idantifye yon “liy” Senyè a “lonje,” lè li te egzèse kòlè li anvè pèp li te chwazi a. Liy sa a mansyone tou nan Dezyèm Wa yo.
And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.
Epi Senyè a te pale pa mwayen sèvitè li yo, pwofèt yo, li te di: Paske Manase, wa Jida a, fè tout bagay abominab sa yo, e li aji avèk mechanste plis pase tout sa Amoreyen yo, ki te la anvan li, te fè; e li fè Jida peche tou avèk zidòl li yo. Se poutèt sa, men sa Senyè a, Bondye Izrayèl la, di: Gade, mwen pral fè yon malè tonbe sou Jerizalèm ak sou Jida, yon malè ki tèlman grav ke nenpòt moun ki tande pale de li, toude zòrèy li va sonnen. E mwen pral lonje sou Jerizalèm kòd mezi Samari a ak fil aplon kay Akab la; e mwen pral siye Jerizalèm menm jan yon moun siye yon plat, li siye l epi li vire l anba anlè. E mwen pral abandone rès eritaj mwen an, e mwen pral lage yo nan men lènmi yo; epi yo va tounen yon piyaj ak yon proi pou tout lènmi yo. 2 Wa 21:10–14.
The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.
“Liy” endiyasyon Bondye a, ki se “sèt fwa” Moyiz la, te lonje an premye sou wayòm nò a (kay Akab la), epi apre sa sou Jida. Yon lòt tèm biblik pou “sèt fwa” a, ki sòti nan Levitik vennsis, se tèm “gaye”.
Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.
Lè sa a, mwen menm tou, m ap mache kont nou avèk kòlè cho; e mwen menm, wi, mwen menm, m ap pini nou sèt fwa poutèt peche nou yo. N ap manje chè pitit gason nou yo, e n ap manje chè pitit fi nou yo. M ap detwi tanp zidòl nou yo ki sou tèt mòn yo, m ap kraze estati nou yo, m ap voye kadav nou sou kadav zidòl nou yo, e nanm mwen ap pran nou an degoutans. M ap fè vil nou yo tounen dezè, m ap lage kote ki apa pou mwen yo nan dezolasyon, e mwen p ap pran sant bon odè pafen nou yo. M ap lage peyi a nan dezolasyon; e lènmi nou yo k ap rete ladan l ap sezi wè sa. M ap gaye nou nan mitan nasyon yo, e m ap rale nepe dèyè nou; peyi nou an ap tounen yon dezè, e vil nou yo ap kraze nèt. Lè sa a, peyi a va jwi jou repo li yo, toutotan l ap rete dezole epi nou menm n ap nan peyi lènmi nou yo; wi, lè sa a peyi a va repoze, e li va jwi jou repo li yo. Toutotan li rete dezole, li va repoze; paske li pa t repoze pandan jou repo nou yo, lè nou t ap viv sou li. Levitik 26:28–35.
The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.
Gaye pami nasyon payen yo te akonpli pou Danyèl lè yo te mennen l kòm yon esklav Babilòn, nan kaptivite Jojakim nan. Lè sa a, pandan Danyèl te nan “peyi lènmi yo,” peyi a te repoze e li te jwi “saba li yo.” Dezyèm Kwonik fè nou konnen peryòd tan an te swasanndis ane Jeremi yo, sa Danyèl te vin rekonèt nan chapit nèf.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Moun ki te chape anba nepe a, li te mennen yo ale lavil Babilòn; kote yo te sèvi li ansanm ak pitit gason li yo jouk rèy wayòm Pès la; pou pawòl Senyè a te di pa bouch Jeremi an te ka akonpli, jouk tè a te jwi saba li yo; paske toutotan li te rete dezole, li te kenbe saba, pou swasanndis ane yo te ka akonpli. Kounye a, nan premye ane Siris, wa peyi Pès la, pou pawòl Senyè a te pale pa bouch Jeremi an te ka akonpli, Senyè a te leve lespri Siris, wa peyi Pès la, pou l te fè yon pwoklamasyon nan tout wayòm li a, epi li te mete l alekri tou, li di: Men sa Siris, wa peyi Pès la, di: Senyè a, Bondye syèl la, ban mwen tout wayòm latè yo; e li ban m lòd pou m bati yon kay pou li Jerizalèm, ki nan peyi Jida a. Kilès nan nou pami tout pèp li a? Se pou Senyè a, Bondye li a, avèk li, epi se pou l monte. 2 Kwonik 36:20–23.
The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.
Tèm “dispersyon” an se yon senbòl “sèt tan” yo. Jijman Nebikadneza a, kote li te viv tankou yon bèt pandan “sèt tan”, te prefigire jijman Belchaza a, jan sa te reprezante pa pawòl mistik ki te sou miray la: “mene, mene, tekel upharsin.” Jijman Belchaza a te reprezante pa ekriti a ki te egal a de mil senk san ven, menm kantite jou Nebikadneza te viv tankou yon bèt la, epi menm kantite ane ki reprezante pa “sèt tan” yo nan Levitik ventsis.
The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.
Jijman Bèlchaza a, ki te prefigire pa jijman Nebikadneza a, te reprezante an senbòl pa “sèt tan” yo, epi toude jijman sa yo te reprezante yon “tonbe Babilòn,” ki se senbòl mesaj dezyèm zanj lan. Premye tonbe Babilòn nan se te lè yo te fè gwo fò won Nimwòd la tonbe.
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.
Tout latè a te gen yon sèl lang ak yon sèl pawòl. Epi, se te konsa, antan yo t ap vwayaje soti bò solèy leve, yo jwenn yon plenn nan peyi Chineya; epi yo rete la. Epi yo di youn ak lòt: Ann ale, ann fè brik, epi ann kwit yo nèt. Epi yo te gen brik olye de wòch, epi bitim te sèvi yo kòm mòtye. Epi yo di: Ann ale, ann bati pou nou yon vil ak yon fò won, ki pwent li ka rive jis nan syèl la; epi ann fè non pa nou, pou nou pa gaye toupatou sou sifas tout latè. Epi Seyè a desann pou wè vil la ak fò won an, pitit lèzòm yo t ap bati a. Epi Seyè a di: Gade, pèp la se youn, epi yo tout gen yon sèl lang; e se sa yo kòmanse fè: e koulye a, anyen p ap anpeche yo fè sa yo imajine pou yo fè. Ann ale, ann desann, epi ann konfonn lang yo la, pou yo pa konprann pawòl youn lòt. Se konsa Seyè a gaye yo soti la toupatou sou sifas tout latè; epi yo sispann bati vil la. Jenèz 11:1–8.
At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”
Nan jijman Babèl la, ki te jijman Nimwòd la, Senyè a te “gaye” rebèl Nimwòd yo sou “tout sifas tè a.” Nimwòd ansanm ak patizan li yo te konnen rebelyon yo a t ap lakòz yo gaye, paske yo te di motivasyon yo pou bati gwo fò won an ak vil la se te pou “fè nou yon non, pou nou pa gaye sou tout sifas tè a.”
A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.
Nan sans pwofesi, yon “non” se yon senbòl karaktè. Karaktè Nimwòd ak asosye li yo te etabli a reprezante pa zèv yo, paske se dapre fwi yo n’a rekonèt karaktè a. Fwi rebelyon Nimwòd la, e kidonk senbòl karaktè li, se te konstriksyon gwo fò won an ak vil la. Yon “gwo fò won” se yon senbòl legliz, epi yon “vil” se yon senbòl leta. Non rebèl Nimwòd yo, ki reprezante karaktè yo, se te konbinezon legliz ak leta, sa ki tou reprezante senbolikman kòm imaj bèt la.
The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.
Pasaj ki idantifye tonbe Babel la gen ekspresyon “go to” a repete twa fwa. Twazyèm fwa a se lè Bondye pote jijman konfizyon lang yo sou yo, epi li gaye yo toupatou. Premye “go to” a te preparasyon pou dezyèm “go to” a, lè yo te konstwi vil yo ak tou yo a. Lè yo te fin akonpli travay yo pandan istwa dezyèm ekspresyon “go to” a, Bondye desann pou Li konsidere vizyèlman rebelyon yo. Twazyèm “go to” a te jijman, epi dezyèm “go to” a te yon tès vizyèl. Premye “go to” a reprezante premye echèk yo, e pwofetikman, lefèt ke “go to” a parèt twa fwa idantifye pwosesis tès an twa etap levanjil etènèl la. Gen anpil lòt enfòmasyon nan temwayaj sou rebelyon ak tonbe Nimwòd la, men nou senpleman ap idantifye ke premye fwa Babilòn (Babel) te tonbe, senbòl “sèt fwa” a, jan “gaye” a reprezante li, idantifye. Jijman Nimwòd la te reprezante pa yon gaye, pa Nebikadneza a pa “sèt fwa”, epi pa Belchaza a pa “de mil senk san ven”.
The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.
Siyati Alfa ak Omega a idantifye ke liy pwofesi ki reprezante pa chapit kat ak senk yo, se mesaj lapli ta a nan dezyèm zanj lan ak Kri Minwi a. Liy la kòmanse ak tonbe Babilòn lan ki reprezante pa Nebikadneza, sa ki idantifye 1798, lè Babilòn espirityèl la (papote a) te tonbe premye fwa a. Apre sa, nan fen liy la, Babilòn Bèlchaza a tonbe, sa ki make kòmansman tonbe pwogresif Babilòn espirityèl la (papote a ankò), kòmanse nan kriz lwa dimanch lan. Gen de temwen sou tonbe Babilòn lan nan kòmansman liy la, epi gen de temwen nan fen an. Lojik pwofetik la rekonèt siyati gran Kòmansman ak Fen an, pandan li wè sijè tonbe Babilòn lan kòm yon temwayaj kat temwen nan liy ki reprezante pa Daniel chapit kat ak senk yo.
In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.
Nan relasyon tip ak antitip ant Nebikadneza ak Bèlchaza, lè yo aliyen ak dènye jou yo, nou jwenn bèt tè a nan kondisyon li ki tankou yon ti mouton an reprezante pa Nebikadneza; epi apre sa, lè li pale tankou yon dragon, nou wè Bèlchaza. Nou wè nan relasyon pwofetik la, kòn Repibliken an, yo mennen pa Konstitisyon Etazini an, reprezante pa Nebikadneza; epi ranvèsman Konstitisyon an reprezante pa Bèlchaza. Nou pral wè tou Nebikadneza kòm yon vyèj saj, epi Bèlchaza kòm yon vyèj sòt.
We will continue our consideration of Daniel chapters four and five in the next article.
N ap kontinye egzamen nou sou Danyèl chapit kat ak senk nan atik kap vini an.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.
“Bèlchaza te resevwa anpil okazyon pou l te konnen epi fè volonte Bondye. Li te wè granpapa li, Nebikadneza, yo te mete l deyò nan sosyete moun yo. Li te wè entèlijans wa ògeye a te fè glwa ladan l la, Sila a ki te ba li li a te retire l nan men li. Li te wè wa a chase soti nan wayòm li, epi yo te fè l vin konpayon bèt nan savann yo. Men lanmou Bèlchaza te genyen pou amizman ak pou pwòp glwa pa l te efase leson li pa t dwe janm bliye yo; epi li te komèt peche ki sanble ak sa yo ki te fè gwo jijman tonbe sou Nebikadneza. Li te gaspiye okazyon yo te ba li avèk gras, li te neglije sèvi ak okazyon ki te a pòte li yo pou l te vin konnen verite a. ‘Kisa mwen dwe fè pou m sove?’ se te yon kestyon gwo wa a, men ki te san konprann, te pase sou li avèk endiferans.”
“This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.
“Men danje yon jenès ensousyan, temerè, jodi a. Men Bondye a ap reveye pechè a menm jan li te fè Bèlchaza, men pou anpil moun, li pral twò ta pou yo repanti.
“The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.
“Chèf lavil Babilòn lan te gen richès ak onè, e nan ògèy li ak plezi egoyis li yo li te leve tèt li kont Bondye syèl la ak tè a. Li te mete konfyans li nan pwòp bra pa li, san li pa t panse okenn moun t ap oze di: ‘Poukisa w ap fè sa?’ Men, lè men mistik la te trase lèt sou miray palè li a, Bèlchaza te sezi ak pè, epi li te rete san pawòl. Nan yon sèl moman, li te fin dépouye nèt de fòs li, e li te imilye tankou yon timoun. Li te reyalize li te anba mizèrikòd Yon sèl ki pi gran pase Bèlchaza. Li te konn ap pase bagay sakre yo nan betiz. Koulye a, konsyans li te reveye. Li te reyalize li te gen privilèj pou l te konnen epi fè volonte Bondye. Istwa granpapa li a te parèt devan li ak menm klate ak ekriti ki te sou miray la.” Bible Echo, 25 avril 1898.