Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Dezyèm rèv Nebikadneza a make “tan lafen an,” lè yo rele de kategori adoratè pou vini e egzamine “ogmantasyon konesans lan” ki te sele ouvè an 1798. Lè sa a, yo idantifye Danyèl tou kòm Bèltechaza, konsa yo idantifye li kòm pèp alyans Bondye a, paske yon chanjman non make pwofetikman yon relasyon alyans. Nebikadneza te rekonèt ke Danyèl te gen prezans Sentespri a, epi, dapre eksperyans li te deja genyen ak Danyèl, li te panse ke “okenn sekrè” pa t ap bay Danyèl pwoblèm, men sekrè rèv sa a te bay Danyèl pwoblèm.

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. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

O Beltechaza, chèf majisyen yo, paske mwen konnen lespri dye sen yo nan ou, e pa gen okenn sekrè ki twouble ou, di m vizyon rèv mwen te wè a, ansanm ak entèpretasyon li. Men vizyon tèt mwen te genyen sou kabann mwen: mwen t ap gade, epi gade, te gen yon pyebwa nan mitan tè a, e wotè li te gran anpil. Pyebwa a t ap grandi, li te vin fò, e wotè li te rive jouk nan syèl la, e yo te kapab wè li jouk nan dènye bout tout tè a. Fèy li yo te bèl, fwi li te anpil, e ladan l te gen manje pou tout moun: bèt nan chan yo te jwenn lonbraj anba li, zwazo nan syèl yo te rete nan branch li yo, e tout chè te manje nan li. Mwen t ap gade nan vizyon tèt mwen sou kabann mwen, epi gade, yon veyè ak yon sen te desann soti nan syèl la. Li te rele byen fò, epi li te di konsa: Koupe pyebwa a, rache branch li yo, souke fèy li yo, gaye fwi li yo; se pou bèt yo kouri kite anba li, ak zwazo yo kite branch li yo. Men, kite souch rasin li yo nan tè a, menm avèk yon sèk fè ak kwiv, nan zèb fre chan an; e se pou lawouze syèl la mouye li, e se pou pòsyon pa li ansanm ak bèt yo nan zèb tè a. Se pou kè li chanje pou l pa kè moun ankò, epi se pou yo ba li yon kè bèt; e se pou sèt tan pase sou li. Zafè sa a fèt pa dekrè veyè yo, e desizyon an pa pawòl sen yo, pou moun vivan yo ka konnen Se Trèwo a ki gouvène nan wayòm lèzòm, li bay li a nenpòt moun li vle, e li mete sou li menm pi ba nan pami moun yo. Se rèv sa a mwen menm, wa Nebikadneza, te wè. Koulye a, ou menm, O Beltechaza, fè konnen entèpretasyon li, paske tout saj nan wayòm mwen an pa kapab fè m konnen entèpretasyon an; men ou menm, ou kapab, paske lespri dye sen yo nan ou. Lè sa a, Danyèl, yo te rele Beltechaza, te rete sezi pandan yon lè, e panse li yo te twouble li. Wa a pran lapawòl, li di: Beltechaza, pa kite rèv la, ni entèpretasyon li, twouble ou. Beltechaza reponn, li di: Mèt mwen, se pou rèv la tonbe sou moun ki rayi ou yo, e entèpretasyon li sou lènmi ou yo. Danyèl 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Danyèl “twouble” akoz rèv la ak entèpretasyon an, paske li ka konprann kijan Nebikadneza ta ka ofanse pa entèpretasyon an; men yon fwa Nebikadneza ankouraje l pou l pale, Danyèl bay Nebikadneza yon avètisman konsènan jijman k ap vini an. Avètisman konsènan jijman k ap vini an se senbolik avètisman premye zanj lan ki te rive nan tan lafen an, an 1798.

Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

Lè sa a, Danyèl, yo te rele Beltchaza, te rete sezi pandan yon èdtan, e panse li yo te boulvèse li. Wa a pale, li di: Beltchaza, pa kite rèv la, ni entèpretasyon li a, twouble ou. Beltchaza reponn, li di: Mèt mwen, se pou rèv la rive sou moun ki rayi ou yo, e entèpretasyon li a sou lènmi ou yo. Danyèl 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Danyèl te “sezi pandan yon èdtan.” “Èdtan” lan se youn nan senk fwa mo “èdtan” parèt nan liv Danyèl la, e li pa jwenn okenn lòt kote nan Ansyen Testaman an. Isit la li reprezante peryòd tan kote Danyèl, ki reprezante “saj” yo ki konprann ogmantasyon konesans lan, ap prepare pou bay avètisman premye zanj lan, ki anonse ouvèti jijman ankèt la nan dat 22 oktòb 1844. Entèpretasyon Danyèl bay sou rèv la gen ladan li, non sèlman anons yon jijman k ap vini, men tou yon apèl pou Nèbikadneza sispann peche, sa ki reprezante levanjil etènèl premye zanj lan. “Èdtan” an ta, nan sans pwofetik, sitiye nan tan lafen an, an 1798, lè premye zanj lan te antre nan listwa. Premye zanj lan te antre nan listwa an 1798, nan konklizyon “sèt tan” vanjans Bondye te fè tonbe sou wayòm nò a, ki te kòmanse an 723 av. J.-K.

For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

Paske sa yo se jou vanjans yo, pou tout bagay ki ekri yo kapab akonpli. Men malè pou sila yo ki ansent, ak pou sila yo k ap bay tete, nan jou sa yo! Paske pral gen gwo detrès nan peyi a, ak kòlè sou pèp sa a. Epi y ap tonbe anba file nepe a, epi y ap mennen yo prizonye nan tout nasyon yo; epi Jerizalèm pral pilonnen anba pye nasyon etranje yo, jouk lè tan nasyon etranje yo va rive nan akonplisman li. Lik 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebikadnetsa te dwe viv ak kè yon bèt pandan peryòd vanjans Bondye a ki te tonbe sou wayòm nò Izrayèl la, paske Nebikadnetsa te wa nò a. Lik idantifye menm peryòd sa a kòm “tan” yo (“tan nasyon yo”), nan pliryèl, lè li make pwen final pilonnen Jerizalèm nan.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Epi y ap tonbe anba file nepe a, epi y ap mennen yo an kaptivite nan tout nasyon yo; epi Jerizalèm ap pilonnen anba pye moun lòt nasyon yo, jouk lè tan moun lòt nasyon yo va rive nan akonplisman yo. Lik 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

Nan liv Revelasyon an, tan nasyon yo t ap pilonnen Tanp lan ak lame a te senpleman idantifye kòm mil desan swasant ane, paske sa t ap senpleman mete anfaz sou peryòd pèsekisyon papal la.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

Men, kite lakou ki deyò tanp lan, kite l deyò, epi pa mezire l; paske yo bay li nan men nasyon yo: epi y ap pile Vil Sen an anba pye pandan karantde mwa. Epi m ap bay de temwen mwen yo pouvwa, e y ap pwofetize pandan mil de san swasant jou, abiye ak twal sak. Revelasyon 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Mesaj avètisman Dànyèl te bay Nebikadneza a reprezante avètisman sou jijman k ap vini an. Arive mesaj avètisman sa a plase senbolikman nan ane 1798, ki se lè premye zanj lan te rive pou avèti sou jijman ankèt la ki t ap pwoche. Jijman ki te anonse sou Nebikadneza a te rive nan dezyèm itilizasyon mo “è” a nan chapit kat la.

All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

Tout cela arriva au roi Nebucadnetsar. Au bout de douze mois, il se promenait dans le palais du royaume de Babylone. Le roi prit la parole et dit: N’est-ce pas ici Babylone la grande, que j’ai bâtie pour être la maison du royaume, par la puissance de ma force et pour la gloire de ma majesté? La parole était encore dans la bouche du roi, qu’une voix descendit du ciel, disant: Roi Nebucadnetsar, on t’annonce ceci: Le royaume t’est ôté. On te chassera du milieu des hommes, et ta demeure sera avec les bêtes des champs; on te fera manger de l’herbe comme les bœufs, et sept temps passeront sur toi, jusqu’à ce que tu reconnaisses que le Très-Haut domine sur le royaume des hommes, et qu’il le donne à qui il lui plaît. Au même instant, la parole s’accomplit sur Nebucadnetsar: il fut chassé du milieu des hommes, il mangea de l’herbe comme les bœufs, et son corps fut trempé de la rosée du ciel, jusqu’à ce que ses cheveux crussent comme les plumes des aigles, et ses ongles comme les griffes des oiseaux. Daniel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Jijman ki te gentan anonse a te vini nan menm “lè” Neboukadnetsa te leve kè li nan lògèy. Jijman ankèt la ki te gentan anonse a, te vini lè “lè” jijman ankèt Bondye a te kòmanse.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Lè” jijman Bondye a, nan 22 oktòb 1844, te pwodui de kategori adoratè, yo reprezante kòm “saj” ak “mechan” nan chapit douz liv Danyèl la; epi yo te reprezante tou kòm “saj” oswa “ensanse” nan parabòl dis vyèj yo; epi yo te reprezante tou kòm sila yo ki te jistifye pa lafwa nan chapit de liv Abakouk la, yo menm yo te mete an kontrast ak sila yo ki te manifeste menm karaktè Nebikadneza te genyen nan “lè” jijman li te rive a.

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Gade, nanm li ki gonfle ak ògèy pa dwat nan li; men moun ki jis la va viv pa lafwa li. Abakik 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

De kategori nan chak nan twa liy yo te parèt lè “lè” jijman li a te rive 22 oktòb 1844, ki se sa “lè” jijman Nebikadneza a reprezante. 1798 te fen “premye” endiyasyon “sèt tan” yo, lè papote a te sispann pwospere, paske yo te ba li yon blesi mòtèl.

And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

Epi wa aji dapre volonte pa l; li va egzalte tèt li, li va leve tèt li pi wo pase tout dye, epi li va pale bagay etonan kont Dye tout dye yo; e li va reyisi jouk lè kòlè a fin akonpli; paske sa ki detèmine a va fèt. Danyèl 11:36.

1844, was the end of the “last” indignation:

1844, te fen “dènye” endiyasyon an:

And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

Epi li di: Gade, m ap fè w konnen sa k pral rive nan dènye bout endiyasyon an; paske nan tan ki fikse a, fen an va vini. Danyèl 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Premye itilizasyon mo “hour” la, nan Daniel chapit kat, reprezante ane 1798; ki te fen “premye” endiyasyon Bondye a nan “sèt tan” kont wayòm nò Izrayèl la; rive mesaj premye zanj lan nan tan lafen an; ak fen “sèt tan” Nebikadneza yo nan “fen jou yo.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Dezyèm itilizasyon mo “lè a,” nan chapit kat liv Danyèl la, reprezante 1844; ki te fen “dènye” endiyasyon an pandan “sèt tan yo,” kont wayòm sid Jida a. Se te tou rive jijman ankèt la, ansanm ak jijman pèsonèl Nebikadneza a.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Chapit youn idantifye istwa pwosesis eprèv an twa etap la, epi li make bay fòs mesaj premye zanj lan nan dat 11 dawout 1840. Chapit kat reprezante rive mesaj premye zanj lan nan tan lafen an an 1798, epi li dwe poze sou chapit youn. Chapit kat mete anfaz sou mesaj premye zanj lan ak avètisman li konsènan jijman k ap pwoche a, epi li make 22 oktòb 1844, ansanm ak rive mesaj twazyèm zanj lan.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

Ansanm yo reprezante kòmansman pa sèlman Adventis la, men tou kòmansman Etazini. Chapit youn rive twa yo tou trete istwa ki nan fen Adventis la, ansanm ak fen Etazini. Chapit senk la, ansanm ak temwayaj Belchaza a, ann amoni tou ak twa premye chapit sa yo.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Chapit youn, ann amoni avèk chapit kat, reprezante mouvman premye zanj lan, ansanm ak listwa lè liv Danyèl la te deziye nan tan lafen an an 1798. Mesaj ki te deziye lè sa a a senbolize pa vizyon Rivyè Ulayi a, ki reprezante ogmantasyon konesans ki genyen nan chapit sèt, uit ak nèf liv Danyèl la.

In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

Nan twazyèm ane rèy wa Belchaza a, yon vizyon parèt devan mwen, mwen menm Danyèl, apre sa ki te parèt devan mwen an premye. Epi mwen wè nan yon vizyon; epi, lè m t ap gade, sa rive ke mwen te nan Chouchan, nan palè a, ki nan pwovens Elam; epi mwen wè nan vizyon an, e mwen te bò larivyè Oulayi a. Danyèl 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Chapit premye jiska twa yo, ann amoni ak chapit senk la, reprezante mouvman twazyèm zanj lan, ansanm ak istwa lè liv Danyèl la te desele an 1989. Mesaj ki te desele lè sa a a senbolize pa vizyon Rivyè Idèkel la, ki reprezante ogmantasyon konesans ki nan chapit dis, onz ak douz yo.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

Epi nan vennkatriyèm jou premye mwa a, antanke mwen te bò kote gran rivyè a, ki rele Idèkèl. Danyèl 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

N ap kontinye egzaminen liy Nebikadneza ak Bèlchaza nan atik ki vin apre a.

“There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

“Gen yon nesesite pou etidye Pawòl Bondye a pi pre toujou. Espesyalman, Danyèl ak Revelasyon ta dwe resevwa yon atansyon tankou pa janm anvan nan listwa travay nou an. Nou ka gen mwens pou nou di sou kèk pwen konsènan pouvwa women an ak papote a, men nou dwe atire atansyon sou sa pwofèt yo ak apot yo te ekri anba enspirasyon Lespri Bondye a. Sentespri a te òganize bagay yo konsa, ni nan bay pwofesi a, ni nan evènman yo dekri yo, pou anseye ke ajan imen an dwe rete deyò je moun, kache nan Kris la, epi Senyè Bondye syèl la ansanm ak lalwa Li a dwe leve byen wo.”

“Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

“Li liv Danyèl la. Rele nan lespri w, pwen pa pwen, istwa wayòm yo ki reprezante ladan l yo. Gade gason leta yo, konsèy yo, lame pisan yo, epi wè kijan Bondye aji pou l bese ògèy lèzòm, epi mete glwa lèzòm nan pousyè. Se Bondye sèl yo prezante kòm gran. Nan vizyon pwofèt la, yo wè Li ap desann yon chèf pisan pou mete yon lòt kanpe. Yo revele Li kòm Monak linivè a, ki prèt pou tabli wayòm etènèl Li a—Ansyen Jou yo, Bondye vivan an, Sous tout sajès, Souvren tan prezan an, Sila a ki revele lavni an. Li epi konprann kijan lèzòm pòv, kijan li frajil, kijan lavi li kout, kijan li fasil pou l fè erè, kijan li koupab, lè li leve nanm li bay vanite.”

“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

“Lespri Sen an, pa mwayen Ezayi, dirije atansyon nou sou Bondye, Bondye vivan an, kòm premye objè atansyon an—sou Bondye jan Li revele nan Kris la. ‘Paske yon timoun fèt pou nou, yo ban nou yon pitit gason; epi gouvènman an va sou zepòl li; epi y ap rele non li Mèvèy, Konseye, Bondye ki gen pouvwa a, Papa etènèl la, Prens Lapè a’ [Ezayi 9:6].”

“The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

“Limyè Danyèl te resevwa dirèkteman nan men Bondye a te bay espesyalman pou dènye jou sa yo. Vizyon li te wè bò rivaj Ulayi ak Idèkèl yo, gran rivyè Chinea yo, kounye a ap antre nan akonplisman yo, e tout evènman yo te predi yo pral byento rive.”

“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

“Konsidere sikonstans nasyon jwif la lè pwofesi Danyèl yo te bay. Izrayelit yo te an kaptivite, tanp yo te detwi, sèvis tanp yo te sispann. Relijyon yo te santre nan seremoni sistèm sakrifisyèl la. Yo te fè fòm ekstèn yo vin bagay ki pi enpòtan an, tandiske yo te pèdi lespri vrè adorasyon an. Sèvis yo te kòwonpi pa tradisyon ak pratik payanis yo, epi nan akonplisman rit sakrifisyèl yo, yo pa t gade pi lwen pase lonbraj la pou rive nan reyalite a. Yo pa t disène Kris la, vrè ofrann lan pou peche lèzòm. Senyè a te aji pou mennen pèp la an kaptivite, epi pou sispann sèvis tanp lan, afin ke seremoni ekstèn yo pa t vin totalite relijyon yo. Prensip ak pratik yo te dwe pirifye anba payanis. Sèvis ritèl la te sispann pou sèvis kè a te kapab retounen pran lavi. Glwa ekstèn nan te retire pou bagay espirityèl la te kapab revele.” Manuscript Releases, volim 16, 333, 334.