The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.
Senbòl Nebikadneza a nan chapit kat la se yon bagay ekstraòdinè. “Sèt tan” li yo te prefigire peryòd tan kote payanis la (sakrifis kontinyèl la), ak papis la (transgresyon devastasyon an), te foule anba pye tanp lan ak lame a.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Lè sa a, mwen tande yon sen ki t ap pale; epi yon lòt sen di sen sa a ki t ap pale a: Konbyen tan vizyon an va dire konsènan sakrifis chak jou a, ak transgresyon dezolasyon an, ki lage ni sanktyè a ni lame a pou yo pilonnen yo anba pye? Daniel 8:13.
The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.
Pilonnaj “ni Tanp lan ni lame a,” jan sa make nan vèsè trèz la, reprezante “sèt tan” ki te dènye a nan de endiyasyon Bondye yo; epi “sèt tan” Nebikadneza a reprezante “sèt tan” ki te premye a nan endiyasyon Bondye yo, men nan domèn pwofetik toude yo prezante kòm menm liy lan.
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. 2 Kings 21:13.
M’ap lonje sou Jerizalèm kòd mezi Samari a, ak fil a plon kay Akab la; epi m’ap siye Jerizalèm tankou yon moun siye yon plat, li siye l, epi li vire l tèt anba. 2 Wa 21:13.
Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.
Danyèl chapit uit la, ak vèsè trèz, ap pale sou dezyèm liy endiyasyon Bondye yo, jan yo te vini sou wayòm sid Jida a, kòmanse an 677 av. J.-K. “Sèt tan” Nebikadneza yo reprezante liy premye endiyasyon Bondye a, jan li te vini sou wayòm nò Izrayèl la, kòmanse an 723 av. J.-K. “Sèt tan” Nebikadneza yo reprezante mil desan swasant ane pandan payanis te pilonnen sanktyè a ak lame a anba pye, epi answit mil desan swasant ane pandan papalis te pilonnen sanktyè a ak lame a anba pye.
Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.
Papalism se senpleman paganis ki kouvri ak pwofesyon Krisyanis. Se te, jan yo ta di a, yon “paganis batize.” Pa gen anyen nan Katolisism ki reprezante Kris oswa Krisyanis. Mond lan te aprann reyalite sa a nan listwa Mwayennaj Fènwa yo, men depi 1798, mond lan bliye li. Papote a gen menm kè ak paganis. Relijyon an ak rit relijyon yo se menm bagay la. Jijman Nebikadneza a ki rele “sèt tan” an, te gen ladan l yo te ba li kè yon bèt. Kè bèt yo te ba li a se te kè ki te reprezante relijyon paganis la, kit se te paganis ouvètman, kit se te paganis kache anba fòm Katolisism. Sè White idantifye dragon an nan Revelasyon douz la kòm Satan, men nan yon sans segondè se Wòm payen.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Konsa, alòske dragon an, an premye sans, reprezante Satan, li se, nan yon sans segondè, yon senbòl Wòm payen.” The Great Controversy, 439.
The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.
Bèt Nebikadnetsa a te reprezante pandan “sèt tan” yo, se te bèt dragon an pandan mil desan swasant jou, epi apre sa bèt Katolis la pandan yon lòt mil desan swasant jou. Nan fen jou sa yo, Nebikadnetsa se yon senbòl Etazini, ki finalman se fo pwofèt la. Pwofetikman, Nebikadnetsa te reprezante dragon an, bèt la ak fo pwofèt la, ki se twa puisans yo ansanm ki fòme Babilòn espirityèl la, epi ki mennen mond lan rive Amagedòn. Nebikadnetsa reprezante Babilòn literal la, epi nan sa li te sèvi kòm yon senbòl pou tout twa puisans ki fòme Babilòn espirityèl la nan dènye jou yo.
In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.
Pou nou rekonèt senbolis ki fèk idantifye a, li enpòtan pou nou premye lokalize Nebikadneza an 1798, lè wayòm li a retabli nan fen “sèt tan” yo. Nou pral tabli pwen repè sa a nan chapit kat liv Danyèl la, anvan nou kòmanse avanse atravè chapit la nan yon fason ki pi sistematik.
At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.
Nan “tan lafen an” an 1798, liv Dànyèl la te louvri, epi liv la te akonpli objektif li lè li te prezante yon limyè k ap ogmante ki t ap mete moun a leprèv, pirifye yo, epi pwodui de kategori adoratè. Ouvèti liv Dànyèl la make kòmansman pwosesis eprèv an twa etap la, ki chita sou verite yo ki te revele nan epòk sa a.
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 fè chemen ou, Danyèl; paske pawòl yo fèmen e sele jouk tan lafen an. Anpil moun pral pirifye, yo pral blanchi, e yo pral pase anba eprèv; men mechan yo pral kontinye fè mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann. Danyèl 12:9, 10.
The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.
Objektif pwofetik ouvèti liv la, ki fòme ak liv Danyèl ak liv Revelasyon an, se pou mete jenerasyon ki vivan pandan peryòd istorik kote liv la ouvri a anba eprèv. Nan Danyèl douz, gen twa pwofesi tan ki idantifye. Premye a se mil de san swasant ane kote pouvwa pèp sen yo te dwe gaye.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Men ou menm, Danyèl, sere pawòl yo, epi sele liv la, jouk nan tan lafen an: anpil moun va kouri monte desann, epi konesans va ogmante. Lè sa a, mwen menm Danyèl gade, epi gade, te gen de lòt ki te kanpe la, youn sou bò sa a nan rivaj larivyè a, epi lòt la sou bò pa l la nan rivaj larivyè a. Epi youn di nonm ki te abiye ak twal len an, ki te anwo dlo larivyè a: Konbyen tan sa va pran pou rive nan fen mèvèy sa yo? Epi mwen tande nonm ki te abiye ak twal len an, ki te anwo dlo larivyè a, lè li leve men dwat li ak men goch li anlè nan syèl la, epi li fè sèman pa Sila a ki viv pou tout tan, ke sa va dire pou yon tan, de tan, ak yon demi tan; epi lè li va fin akonpli dispèse fòs pèp sen an, tout bagay sa yo va fini. Danyèl 12:4–7.
The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.
De lòt peryòd pwofetik ki nan chapit douz la se mil desan katreven-dis jou ak mil twasan trantsenk jou.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.
Epi mwen tande, men mwen pa t konprann; lè sa a mwen di: O, Seyè mwen, ki sa ki pral fen bagay sa yo? E li di: Ale fè wout ou, Danyèl; paske pawòl yo fèmen epi sele jouk tan lafen an. Anpil va pirifye, yo va fè yo vin blan, epi yo va pase anba eprèv; men mechan yo va aji ak mechanste; e okenn nan mechan yo p ap konprann; men moun saj yo va konprann. E depi lè y ap retire sakrifis tout tan an, epi yo mete abominasyon ki fè dezolasyon an, va gen mil desan katrevendis jou. Benediksyon pou moun ki tann, epi ki rive nan mil twasan trantsenk jou yo. Danyèl 12:8–12.
In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”
Nan vèsè yo, yo fè referans de fwa ak “tan lafen an,” epi yo defini li kòm moman kote pawòl Danyèl yo t ap dezsele. Pawòl ki se sijè dezsèlman an nan “tan lafen an” se twa peryòd pwofetik sa yo: mil desan swasant (yon tan, de tan, ak mwatye yon tan), mil desan katreven-dis, ak mil twasan trannsenk. Yo defini de nan twa peryòd yo kòm “jou.” De nan twa yo te fini an 1798, epi twazyèm nan te fini nan menm fen ane 1843. Se nan menm fen ane 1843 sa a, paske vèsè a deklare: “benediksyon pou moun ki tann, epi ki rive nan…”
The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.
Pawòl “vini an,” vle di touche. Se poutèt sa, beni se moun ki tann, epi ki touche tou premye jou 1844 la. Tan reta parabòl dis vyèj yo te kòmanse nan premye desepsyon an nan istwa Millerit la, epi desepsyon sa a te rive nan dènye jou menm 1843 la, epi dènye jou menm 1843 la touche premye jou menm 1844 la. Benediksyon tann nan te kòmanse lè tan reta a te kòmanse nan premye desepsyon an.
There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.
Gen anpil lòt aspè toujou pou nou egzamine nan vèsè sa yo, men pwen n ap konsidere isit la se wòl pwofetik Danyèl. Objektif liv Danyèl la, ke Danyèl reprezante nan pasaj la, se pou pwodui yon pwosesis eprèv an twa etap lè liv la dezsele. Yo te di Danyèl pou l ale fè chemen pa li jouk nan tan lafen an, lè liv la ta dwe dezsele. Konklizyon chapit la mete anfaz sou sa k pral rive lè tan lafen an rive.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Men, ou menm, ale fè chemen ou jouk lafen an rive; paske w ap repoze, epi w ap kanpe nan pòsyon pa w la nan fen jou yo. Danyèl 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
Liv Dànyèl la te dwe kanpe nan pati pa li a nan fen jou pwofetik Dànyèl yo.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Lè Bondye bay yon moun yon travay espesyal pou l fè, li dwe kanpe nan pòsyon ak plas li, menm jan Danyèl te fè sa, pare pou reponn apèl Bondye, pare pou akonpli objektif Li.” Manuscript Releases, volume 6, 108.
At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”
Nan tan lafen an, an 1798, Danyèl te kanpe nan pòsyon pa li, jan sa eksprime nan vèsè trèz la kòm “nan fen jou yo.” Fen egzil Nèbikadneza a ki te dire “sèt tan” idantifye ane 1798 la, paske li te rive nan bout li “nan fen jou yo.”
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
Epi nan fen jou yo, mwen menm, Nebikadneza, mwen leve je m anlè nan syèl la, epi bon konprann mwen te retounen vin jwenn mwen; mwen beni Trèwo a, epi mwen fè lwanj e mwen onore Sila a ki viv pou tout tan, li menm ki gen dominasyon ki se yon dominasyon etènèl, e wayòm li dire depi nan jenerasyon an jenerasyon. E tout moun k ap viv sou latè yo konte kòm anyen; epi li aji selon volonte pa li nan lame syèl la, ak nan mitan moun k ap viv sou latè yo; e pa gen pèsonn ki ka anpeche men li, ni ki ka di li: Kisa w ap fè? Menm lè sa a, lespri mwen te retounen vin jwenn mwen; epi, pou glwa wayòm mwen an, onè mwen ak ekla mwen te retounen vin jwenn mwen; konseye mwen yo ak gran chèf mwen yo te chèche m; mwen te tabli ankò nan wayòm mwen an, e yo te ajoute sou mwen yon majeste ki depase tout lòt. Koulye a, mwen menm, Nebikadneza, mwen fè lwanj, mwen leve anlè, e mwen onore Wa syèl la, li menm ki gen tout zèv li yo kòm verite, e chemen li yo kòm jijman; epi sila yo ki mache nan ògèy, li kapab bese yo. Danyèl 4:34–37.
The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”
Ekspresyon “fen jou yo” reprezante tan lafen an an 1798. Lè sa a, Nebikadneza te tabli nan wayòm pa li, ki pa t ankò istwa bèt payanis ak papis yo. Nan pwen sa a, Nebikadneza te reprezante yon nonm ki te totalman konvèti, e konsa li te reprezante bèt tè a nan pwofesi Bib la ki te kòmanse gouvène an 1798; epi li te kòmanse tankou yon ti mouton, byenke li te destine pou finalman pale tankou yon dragon. Li reprezante bèt tè a ki t ap gouvène pandan swasanndis ane senbolik pou akonplisman Ezayi venntwa, menm jan wayòm literal li a te gouvène pandan swasanndis ane literal. Senbolis la “byen fèmen nèt.”
Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.
Nebikadneza reprezante yon lyen pwofetik ant twa pouvwa yo ki reprezante nan Revelasyon chapit douz ak trèz. La a, yo idantifye yo kòm dragon an, bèt ki soti nan lanmè a, ak bèt ki soti sou tè a. Nan Revelasyon sèz, yo idantifye yo kòm twa pouvwa ki mennen lemonn nan Amagedon. “Sèt tan” Nebikadneza yo mare ansanm tout twa nan bèt sa yo, paske Babilòn literal la sèvi pou ilistre Babilòn espirityèl la, epi menm liy pwofesi ki twouve l nan liv Danyèl la reprann nan liv Revelasyon an, paske de liv yo mennen youn lòt nan pèfeksyon.
Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.
Nebikadneza reprezante 1798 kòm yon lyen pwofetik ant dragon an, bèt la, ak fo pwofèt la. Ane 1798 te “tan lafen an” pou mesaj premye zanj lan ak istwa Millerit la. William Miller te kondwi pou l tabli tout estrikti pwofetik li sou rekonesans li te genyen konsènan dragon payen an ak bèt katolik la, men li pa t wè Etazini kòm bèt tè a ak fo pwofèt la. Li te kapab wè istwa ki te anvan “tan lafen an” an 1798, men lavni an te toujou rete lavni. Nan “tan lafen an” an 1989, lè sa a, tout twa pisans yo t ap vin rekonèt.
The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.
Devwalaj rekonesans pwofetik dragon an ak bèt la an 1798 la, reprezante pa Rivyè Ulayi a nan chapit sèt, uit ak nèf yo. Devwalaj rekonesans pwofetik dragon an, bèt la ak fo pwofèt la an 1989 la, reprezante pa Rivyè Idèkèl la nan chapit dis, onz ak douz yo. Nebikadneza reprezante mouvman premye zanj lan ki te rive an 1798, epi li se yon tip Belchaza, ki reprezante mouvman twazyèm zanj lan ki te rive an 1989. Se poutèt sa, dezyèm rèv Nebikadneza a, nan chapit kat la, reprezante mesaj premye zanj lan.
Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.
“sèt tan” Nebikadneza yo te rive nan bout yo nan “tan lafen an” an 1798, avèk rive mesaj avètisman sou jijman ki t apral vini an. Nan “fen jou yo,” li se yon nonm ki konvèti, konsa li reprezante kòn Repibliken bèt tè a, lè li te tankou yon ti mouton. An menm tan an, li reprezante kòn Pwotestan Filadèlfyen bèt tè a.
As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.
Kòm premye wa Babilòn nan, li se yon tip Belchaza, dènye wa Babilòn nan. Jijman li te tipifye pa jijman Nimwòd la, epi an retou li te tipifye jijman Belchaza a. Jijman li te reprezante ouvèti jijman ankèt la nan dat 22 oktòb 1844.
Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.
Nebikadneza, wa a, bay tout pèp, tout nasyon, ak tout lang ki rete sou tout latè a: Se pou lapè miltipliye pou nou. Mwen te twouve sa bon pou m fè konnen mirak ak mèvèy Bondye ki anwo nan syèl la fè pou mwen. Ala gwo mirak li yo! Ala pisan mèvèy li yo! Wayòm li se yon wayòm etènèl, epi dominasyon li dire depi nan yon jenerasyon rive nan yon lòt jenerasyon. Mwen menm, Nebikadneza, mwen te an repo nan kay mwen, e m t ap fleri nan palè mwen. Mwen te fè yon rèv ki te fè m pè; panse ki t ap vini sou kabann mwen ak vizyon ki te nan tèt mwen te twouble m. Danyèl 4:1–5.
The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”
Rèv la te fè Nebikadneza pè, e senbolis rèv la reprezante levanjil etènèl premye zanj lan, ki kòmande lèzòm pou yo “gen krentif pou Bondye.”
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Epi mwen wè yon lòt zanj k ap vole nan mitan syèl la; li te gen levanjil etènèl la pou l anonse bay moun ki rete sou latè, ak tout nasyon, tout branch fanmi, tout lang, ak tout pèp, li t ap di ak yon gwo vwa: Gen krentif pou Bondye, epi bay li glwa; paske lè jijman li a rive; epi adore sila a ki fè syèl la, tè a, lanmè a, ak sous dlo yo. Revelasyon 14:6, 7.
The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.
Levanjil etènèl la se yon mesaj an twa etap: premye etap la, jan li reprezante nan premye zanj lan, se gen krentif pou Bondye; dezyèm etap la se ba li glwa; epi twazyèm nan reprezante pa lè jijman li a. “Glwa” reprezante karaktè, e dezyèm “ann ale” nan istwa rebelyon Nimwòd la se kote yo te egzamine karaktè vil la ak fò won an. Se te yon jijman ankèt. Konbinezon legliz ak leta se imaj bèt la, e dezyèm etap Nimwòd la te nan manifeste imaj bèt la; men dezyèm etap levanjil etènèl la pwodui yon glorifikasyon karaktè Bondye, pa karaktè Nimwòd la.
Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.
Lakrent Nebikadneza a se yon senbòl premye tès la, menm jan chwa Danyèl te fè pou li pa manje rejim Babilòn nan te ye a, paske Danyèl te gen lakrent pou Bondye. Premye zanj lan te rive nan listwa an 1798, epi apre sa li te resevwa pouvwa le 11 out 1840. Rèv Nebikadneza a plase arive premye mesaj la nan tan lafen an an 1798.
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.
Mwen te fè yon rèv ki te fè m pè, epi panse ki te nan kabann mwen ansanm ak vizyon tèt mwen yo te boulvèse m. Se poutèt sa, mwen te bay yon lòd pou yo mennen devan mwen tout saj Babilòn yo, pou yo te fè m konnen entèpretasyon rèv la. Lè sa a, majisyen yo, astwològ yo, Kaldeyen yo ak divinò yo antre; epi mwen rakonte rèv la devan yo; men yo pa t fè m konnen entèpretasyon li. Men, finalman Danyèl antre devan mwen, li menm yo rele Beltechaza, dapre non bondye mwen an, epi nan li gen lespri dye sen yo; epi mwen rakonte rèv la devan li, mwen di: O Beltechaza, chèf majisyen yo, paske mwen konnen lespri dye sen yo nan ou, e pa gen okenn sekrè ki twouble ou, fè m konnen vizyon rèv mwen an ke mwen te wè yo, ansanm ak entèpretasyon li. Danyèl 4:5–9.
The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.
Arive premye mesaj la nan tan lafen an an 1798, ki reprezante pa lakrent Nèbikadneza a, make moman kote liv Danyèl la te dwe dekache.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … 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 12:4, 9, 10.
Men ou menm, Danyèl, sere pawòl yo, epi sele liv la, jouk nan tan lafen an: anpil pral kouri monte desann, epi konesans pral ogmante. … Epi li di: Ale fè chemen ou, Danyèl; paske pawòl yo fèmen epi sele jouk nan tan lafen an. Anpil pral pirifye, yo pral blanchi, epi yo pral pase anba eprèv; men mechan yo pral aji ak mechanste; e okenn nan mechan yo p ap konprann; men moun saj yo va konprann. Danyèl 12:4, 9, 10.
When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.
Lè liv Danyèl la te louvri nan “tan lafen an”, yo te rele moun yo pou yo vini epi egzaminen ogmantasyon konesans lan, e apèl sa a, finalman, te pwodui de kategori adoratè. Yon kategori pa t kapab konprann, epi lòt kategori a te kapab. Saj Babilòn yo, ki reprezante kòm “majisyen yo, astwològ yo, Kaldeyen yo, ak divinò yo”, pa t kapab konprann, men Danyèl te konprann. “Saj” Babilonyen yo pa t kapab konprann, e se poutèt sa yo reprezante mechan yo. Danyèl te reprezante saj yo.
We will continue Daniel chapter four in the next article.
Nou pral kontinye Daniel chapit kat la nan pwochen atik la.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
“Moun ki pa fidèl nan travay Bondye a manke prensip; motif yo pa gen yon nati ki ta mennen yo chwazi sa ki dwat nan tout sikonstans. Sèvitè Bondye yo dwe santi an tout tan ke yo anba je Mèt yo. Sila a ki te gade fèt sakrilèj Belchaza a prezan nan tout enstitisyon nou yo, nan biwo komèsan an, nan atelye prive a; e men san san an ap sètènman anrejistre neglijans nou menm jan li te anrejistre jijman terib wa blasfematè a. Kondanasyon Belchaza te ekri an mo dife: ‘Yo peze ou nan balans yo, epi yo jwenn ou manke’; epi si ou neglije akonpli obligasyon Bondye ba ou yo, kondanasyon ou va menm jan an.” Messages to Young People, 229.