Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
Nebikadneza reprezante kòmansman Advantis la, kòmansman Etazini yo, kòmansman kòn Pwotestan an ak kòmansman kòn Repibliken an. Bèlchaza reprezante fen tout liy sa yo.
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
Nebikadneza reprezante istwa mesaj premye ak dezyèm zanj yo depi 1798 rive jouk 1844, ak kòmansman jijman ankèt Bondye a. Temwayaj li mache an paralèl ak Danyèl chapit youn. Belchaza reprezante istwa mesaj twazyèm zanj lan depi 1989 rive jouk lwa dimanch la, ak kòmansman jijman egzekitif Bondye a. Temwayaj li mache an paralèl ak Danyèl chapit youn rive twa.
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
Nebikadneza make fen “sèt tan” ki te vini sou wayòm nò Izrayèl la an 1798, lè wayòm li a te retounen ba li apre li te fin viv ak kè yon bèt. Temwayaj li a kontinye jouk nan ouvèti jijman ankèt la nan fen “sèt tan” ki te vini sou wayòm sid Jida a an 1844. Nan temwayaj li a, mo “lè” a reprezante mesaj lè jijman an nan premye zanj lan, epi ankò li reprezante rive mesaj sa a. “Lè” a nan temwayaj li a make ni 1798 ni 1844, ki toude reprezante konklizyon premye endiyasyon an ak dènye endiyasyon an respektivman.
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
Fen Bèlchaza make pa ekriti mistik la ki egal a de mil senk san ven. “Sèt tan yo,” kit yo reprezante kòm yon “èdtan,” yon “dispersyon,” oswa “de mil senk san ven,” se yon senbòl jijman. Jijman Nimwòd la te yon “dispersyon,” pa Nebikadneza a te “sèt tan,” epi pa Bèlchaza a te de mil senk san ven. Lè Nebikadneza te jije twa diy yo, li te fè fou a chofe “sèt fwa” plis pase nòmal.
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
Jijman “sèt tan” yo make nan rive premye mesaj la, ak nan rive twazyèm mesaj la. Fen Advantis milerit la an 1863 kòmanse avèk rejè doktrin “sèt tan” yo, epi san vennsis ane apre, an 1989, “tan lafen an” pou istwa twazyèm zanj lan te rive. San vennsis se yon senbòl “sèt tan” yo; konsa, fen mouvman premye zanj lan an 1863, rive nan kòmansman mouvman twazyèm zanj lan an 1989, mare ansanm pa “sèt tan” yo atravè san vennsis senbolik la.
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
Sepandan, temwayaj sou tonbe Belchaza a nan Danyèl chapit senk la anseye ke pèsonn pa ka wè jijman “sèt tan yo”, menm lè li ekri sou “miray” la. Pou kòn Repibliken an, jijman an ekri sou “miray separasyon ant legliz ak leta” Thomas Jefferson lan, ki retire nan chapit senk Danyèl la. Pou vrè kòn Pwotestan an, jijman an ekri sou de tablo sakre yo ki pann sou “miray” la pou sila yo ki li l kapab kouri. Men, nan avègman Lawodise a, pawòl yo pa ka disène. Nan toude ka yo, pawòl jijman yo reprezante ke ni vrè kòn Pwotestan an ni kòn Repibliken an peze nan balans yo, epi yo jwenn yo manke. Istwa Belchaza a gen yon mesaj pou kòn Repibliken an, ki reprezante nasyon yo nan lemonn.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
«Nan istwa Nebikadneza ak Belchaza, Bondye pale ak nasyon jodi a yo.» Signs of the Times, 20 jiyè 1891.
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
Istwa Bèlchaza a genyen tou yon mesaj pou kòn Pwotestan an, ki reprezante pèp mond lan.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
“Nan istwa Nebikadneza ak Bèlchaza, Bondye pale ak pèp jodi a.” Bible Echo, 17 septanm 1894.
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
Peche Belchaza a reprezante peche toulede kòn bèt later. Peche kit enn sa de kòn-la trouve dan zot rejet zot laverite fondamantal, alor ki zot ena enn konesans konplet lor sa bann laverite-la. Kòn Repiblikin-la tini responsab devan lalimier Lasanble-Konstitision, ek devan listwar bann koumansman kan sa dokiman divin-la ti prodir; me depi sa letan-la li finn progresivman rejte. Kan nasyon-la koz kouma enn dragon, “miray” simbolik separasion ant legliz ek leta pou finn retire. Pou vre kòn Pwotestan-la, lalimier sorti dan listwar premie ek deziem mesaj bann anz, kan bann fondasion ti etabli, finn progresivman rejte, ek pou kontign rejte plis ankor, ziska ki “miray” lalwa Bondie osi, an dernie resort, pou rejte.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
“Pwofèt la dekri isit la yon pèp ki, nan yon tan kote gen yon apostazi jeneral kont verite ak jistis, ap chèche retabli prensip ki se fondasyon wayòm Bondye a. Yo se moun k ap repare yon vyolasyon ki fèt nan lalwa Bondye a—miray li te mete toutotou sila li chwazi yo pou pwoteksyon yo, epi obeyisans anvè prensip jistis, verite, ak pite li yo dwe rete pwoteksyon pèmanan yo.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
“Nan pawòl ki gen yon sans ki pa ka konfonn, pwofèt la montre travay espesyal pèp rès sa a k ap bati miray la. ‘Si ou detounen pye ou sou jou repo a, pou ou pa fè plezi pa ou nan jou apa pou Bondye pa Mwen an; si ou rele jou repo a yon plezi, jou apa pou Senyè a yon bagay Onorab; si ou onore Li, san ou pa suiv chemen pa ou, san ou pa chèche plezi pa ou, ni san ou pa pale pawòl pa ou: lè sa a, ou va pran plezi ou nan Senyè a; e Mwen va fè ou monte sou wo plas tè a, e Mwen va nouri ou ak eritaj Jakòb, papa ou a: paske bouch Senyè a pale sa.’ Ezayi 58:13, 14.” Prophets and Kings, 677, 678.
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
Metodoloji biblik zanj yo te revele William Miller la reprezante lwa pwofetik Bondye yo, epi kontrèman ak ansyen Izrayèl, Izrayèl modèn nan te dwe gadyen depo non sèlman lwa Dis Kòmandman yo, men tou pwofesi yo.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
Bondye rele legliz Li nan tan sa a, menm jan Li te rele Izrayèl tan lontan an, pou kanpe tankou yon limyè sou tè a. Pa gwo kouto fann verite a, mesaj premye a, dezyèm nan, ak twazyèm zanj lan, Li separe yo ak legliz yo ansanm ak lemonn, pou mennen yo nan yon pwoksimite sakre ak Li menm. Li fè yo gadè depo lalwa Li a, e Li konfye yo gwo verite pwofesi yo pou tan sa a. Menm jan ak pawòl sakre yo ki te konfye bay Izrayèl tan lontan an, bagay sa yo se yon depo sakre ki dwe kominike bay lemonn. Twa zanj Revelasyon 14 yo reprezante pèp ki aksepte limyè mesaj Bondye yo epi ki soti kòm ajan Li pou fè avètisman an sonnen nan tout longè ak lajè tè a. Kris deklare ak disip Li yo: “Nou se limyè lemonn.” Pou chak nanm ki aksepte Jezi, kwa Kalvè a pale konsa: “Gade valè nanm nan: ‘Ale toupatou sou latè, epi preche levanjil la bay tout kreyati.’” Yo pa dwe pèmèt anyen anpeche travay sa a. Se travay ki gen plis enpòtans pase tout lòt pou tan sa a; li dwe rive byen lwen tankou letènite. Lanmou Jezi te manifeste pou nanm lèzòm nan sakrifis Li te fè pou redanmsyon yo, se li menm k ap pouse tout disip Li yo aji.” Testimonies, volim 5, 455.
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
“Gwo verite pwofesi yo,” ki te delivre pa zanj yo, epi ki te tabli atravè travay William Miller, se “yon depo sakre pou yo kominike bay lemonn.” Lwa Dis Kòmandman yo, lwa lanati yo, lwa lasante yo ak lwa etid pwofetik yo te bay pa menm Gran Lejislatè a, e rejte yon sèl Kòmandman se rejte yo tout. Rejè metodoloji ki te bay William Miller la te kòmanse yon rebelyon pwogresif, ki finalman ap mennen Advantis la rive rejte Saba setyèm jou a.
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
“Senyè a gen yon kontestasyon ak pèp li a ki deklare yo se pa li nan dènye jou sa yo. Nan kontestasyon sa a, moun ki nan pozisyon responsablite yo pral suiv yon chemen ki opoze nèt ak sa Neyemi te swiv la. Non sèlman yo menm y ap neglije epi meprize Saba a, men yo pral eseye anpeche lòt moun kenbe li, lè yo antere li anba debri koutim ak tradisyon. Nan legliz yo ak nan gwo rasanbleman an plen lè, minis yo pral ensiste devan pèp la sou nesesite pou yo kenbe premye jou semèn nan. Gen kalamite sou lanmè ak sou tè: epi kalamite sa yo pral ogmante, yon dezas ap swiv yon lòt byen vit; epi ti gwoup moun ki, dapre konsyans yo, kenbe Saba a pral parèt kòm sila yo ki ap rale kòlè Bondye sou lemonn poutèt yo pa respekte dimanch.”
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“सातान यो असत्यलाई प्रोत्साहन दिन्छ, ताकि उसले संसारलाई बन्धक बनाउन सकोस्। मानिसहरूलाई भूल-सिद्धान्तहरू स्वीकार गर्न बाध्य तुल्याउनु नै उसको योजना हो। सबै झूटा धर्महरूको प्रचार-प्रसारमा उसले सक्रिय भाग लिन्छ, र भ्रमपूर्ण शिक्षाहरू थोपर्नका लागि आफ्ना प्रयत्नहरूमा ऊ कुनै कुरामा पनि नरोकिनेछ। धार्मिक उत्साहको आडमा, उसको आत्माबाट प्रभावित मानिसहरूले आफ्ना सह-मानिसहरूमाथि सबैभन्दा क्रूर यातनाहरू आविष्कार गरेका छन्, र तिनीहरूमाथि अत्यन्त भयावह कष्टहरू थोपरेका छन्। सातान र उसका प्रतिनिधिहरूमा अझै पनि त्यही आत्मा विद्यमान छ; र विगतको इतिहास हाम्रै दिनमा फेरि दोहोरिनेछ।”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Gen moun ki fikse lespri yo ak volonte yo pou akonpli sa ki mal; nan fonse kacho kè yo yo deja deside ki krim yo pral fè. Mesye sa yo twonpe pwòp tèt yo. Yo rejte gran règ jistis Bondye a, epi nan plas li yo leve yon estanda pa yo; epi, pandan y ap konpare tèt yo ak estanda sa a, yo pwononse tèt yo sen. Senyè a pral pèmèt yo revele sa ki nan kè yo, pou yo mete an aksyon lespri mèt k ap domine yo a. Li pral kite yo montre rayisman yo pou lalwa li a nan fason yo trete moun ki rete fidèl ak egzijans li yo. Yo pral anime pa menm lespri foli relijye ki te pouse foul la ki te kloure Kris sou kwa a; legliz ak Leta pral ini nan menm amoni kòwonpi a.
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Legliz jodi a te swiv tras Jwif lontan yo, ki te mete kòmandman Bondye yo sou kote pou pwòp tradisyon pa yo. Li chanje òdonans lan, li kraze alyans etènèl la, epi kounye a, menm jan sa te ye lè sa a, lògèy, enkredilite, ak enfidelite se rezilta a. Vrè kondisyon li prezante nan pawòl sa yo ki soti nan chan Moyiz la: ‘Yo kòwonpi tèt yo, tach yo pa tach pitit li yo; yo se yon jenerasyon tòde ak kwochi. Èske se konsa nou rekonpanse Seyè a, o pèp san konprann ak sòt? èske se pa li menm ki Papa ou ki te achte ou? èske se pa li menm ki te fè ou, epi ki tabli ou?’” Review and Herald, 18 mas 1884.
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
Dènye rejè verite a pa Advantis la rive nan lwa dimanch lan, pandan Advantis la repete istwa Izrayèl ansyen an, lè “anime pa menm lespri foli relijye ki te pouse foul la ki te kloure Kris sou kwa a; legliz ak Leta pral ini nan menm amoni kòwonpi a.” Rebelyon pwogresif Advantis la reprezante nan Ezekyèl chapit uit la, avèk kat abominasyon k ap vin pi grav youn apre lòt, ki make pwofetikman kat jenerasyon Advantis yo ki te kòmanse an 1863. Dènye abominasyon an se lè chèf Jerizalèm yo bese tèt devan solèy la.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Epi li mennen m antre nan lakou anndan kay Seyè a; epi gade, bò pòt tanp Seyè a, ant galri a ak lotèl la, te gen anviwon vennsenk gason, do yo vire bay tanp Seyè a, figi yo vire bò solèy leve; epi yo t ap adore solèy la bò solèy leve. Lè sa a, li di m: Èske ou wè sa, o pitit lòm? Èske se yon ti bagay pou kay Jida a pou yo fè abominasyon sa yo yo fè isit la? Paske yo plen peyi a ak vyolans, epi yo tounen ankò pou pwovoke m nan kòlè; epi gade, yo mete branch lan sou nen yo. Se poutèt sa, mwen menm tou, m ap aji avèk kòlè sevè: je m p ap epanye, ni m p ap gen pitye; e menm si yo rele fò nan zòrèy mwen avèk yon gwo vwa, mwen p ap koute yo. Ezekyèl 8:16–18.
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
Jijman ki vini nan tan sa a ilistre nan “lè” jijman Belchaza a.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
Wa Bèlchaza, wa a, te fè yon gwo fèt pou mil gran chèf li yo, epi li t ap bwè diven devan mil sa yo. Bèlchaza, pandan li t ap goute diven an, bay lòd pou yo pote veso an lò ak an ajan ke Nebikadneza, papa li, te pran nan tanp ki te Jerizalèm nan, pou wa a, chèf li yo, madanm li yo ak fanm kay li yo te kapab bwè ladan yo. Lè sa a, yo pote veso an lò yo ke yo te pran nan tanp lakay Bondye ki te Jerizalèm nan; epi wa a, chèf li yo, madanm li yo ak fanm kay li yo bwè ladan yo. Yo bwè diven, epi yo fè lwanj bondye an lò yo, ak an ajan, an kwiv, an fè, an bwa, ak an wòch. Menm lè sa a, dwèt yon men moun parèt, epi yo ekri anfas gwo lanp lan sou lacho miray palè wa a; epi wa a wè pati men an ki t ap ekri a. Lè sa a, figi wa a chanje, epi panse li yo boulvèse l, tèlman ranch li vin lage, epi jenou li t ap frape youn kont lòt. Wa a rele byen fò pou yo fè antre astwològ yo, Kaldeyen yo ak divinò yo. Epi wa a pran lapawòl, li di saj Babilòn yo: Nenpòt moun ki va li ekriti sa a, epi ki va fè m konnen entèpretasyon li, y ap abiye l ak wouj violèt, y ap mete yon chenn an lò nan kou li, epi li va twazyèm chèf nan wayòm nan. Lè sa a, tout saj wa a antre; men yo pa t kapab li ekriti a, ni fè wa a konnen entèpretasyon li. Lè sa a, wa Bèlchaza te vin anpil boulvèse, figi li te chanje nan li, epi gran chèf li yo te sezi. Danyèl 5:1–9.
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
Nan “menm lè a” jijman Bèlchaza a te rive, yo te jete Chadrak, Mechak ak Abèdnego nan gwo fou dife yo te chofe “sèt fwa” pi cho pase nòmal.
Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.
Koulye a, si nou pare, depi lè nou tande son kònè a, flit la, gita a, sakbout la, psaltè a, ak dilsimè a, ansanm ak tout kalite mizik, pou nou lage kò nou atè epi adore estati mwen fè a, sa bon; men si nou pa adore l, menm lè sa a n ap jete nou nan mitan gwo fou dife k ap boule a; epi ki Bondye sa a ki va delivre nou anba men m? Chadrak, Mechak ak Abèdnego reponn, yo di wa a: O Nebikadneza, nou pa bezwen pran anpil prekosyon pou nou reponn ou sou bagay sa a. Si se konsa, Bondye pa nou an, nou menm n ap sèvi a, gen pouvwa delivre nou anba gwo fou dife k ap boule a, e li va delivre nou anba men ou, O wa. Men menm si li pa fè sa, se pou ou konnen, O wa, nou p ap sèvi dye pa ou yo, ni nou p ap adore estati an lò ou te leve kanpe a. Lè sa a, Nebikadneza te ranpli ak gwo kòlè, e ekspresyon vizaj li te chanje kont Chadrak, Mechak ak Abèdnego; se poutèt sa li pale, li bay lòd pou yo chofe fou a sèt fwa plis pase jan yo te konn chofe l. Danyèl 3:15–19.
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
“Lè” jijman pou Bèlchaza a se menm “lè” jijman pou Chadrach, Mechak ak Abèdnègo yo, e nan toude liy yo “sèt fwa” reprezante kòm senbòl jijman sa a. Twa diyitè yo reprezante de temwen yo ki monte ak nwaj nan syèl la kòm drapo a nan “lè” gwo tranblemanntè a nan Lwa Dimanch la, epi Bèlchaza reprezante jijman destriksyon nasyonal la ki vini sou bèt latè a nan menm “lè” sa a.
We will continue our study of Belshazzar’s judgment in the next article.
N ap kontinye etid nou sou jijman Bèlchaza a nan atik k ap vini an.
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
“Mwen gen lespri m pwofondman boulvèse konsènan nivo pyete ki ba pami pèp nou an. E lè m panse ak malè yo te pwononse sou Kapènawòm, mwen panse konbyen kondanasyon an ap pi lou sou moun ki konnen verite a epi ki pa mache dapre verite a, men dapre etensèl pwòp dife pa yo. Pandan vèy lannuit yo, m ap pale ak pèp la nan yon fason ki trè solanèl, m ap sipliye yo pou yo mande pwòp konsyans yo: Kisa mwen ye? Èske mwen se yon kretyen, oswa èske mwen pa sa? Èske kè m renouvle? Èske gras transfòmatè Bondye a fòme karaktè mwen? Èske mwen repanti pou peche m yo? Èske yo konfese? Èske yo padonnen? Èske mwen fè youn ak Kris la menm jan li fè youn ak Papa a? Èske mwen rayi sa m te renmen yon lè? Èske kounye a mwen renmen sa m te rayi yon lè? Èske mwen konsidere tout bagay kòm pèt poutèt ekselans konesans Jezikri? Èske mwen santi mwen se posesyon Jezikri te achte, e ke chak èdtan mwen dwe konsakre tèt mwen nan sèvis li?”
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“Nou kanpe sou papòt gwo e solanèl evènman yo. Tout tè a gen pou l klere ak laglwa Senyè a, menm jan dlo yo kouvri chanèl gwo twou san fon an. Pwofesi yo ap akonpli, e tan tanpèt yo devan nou. Ansyen konfli ki, an aparans, te fè silans pandan lontan, pral leve ankò, e nouvo konfli pral parèt; nouvo ak ansyen pral melanje ansanm, e sa pral rive byento anpil. Zanj yo ap kenbe kat van yo pou yo pa soufle, jiskaske travay avètisman ki presize a fin bay mond lan; men tanpèt la ap rasanble, nwaj yo ap chaje, pare pou pete sou mond lan, e pou anpil moun sa pral tankou yon vòlè nan mitan lannwit.”
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
“Anpil moun te souri epi yo pa t vle kwè lè nou te di yo, vennsenk ak trant ane de sa, ke dimanch t ap pouse sou tout monn nan, epi yo t ap fè yon lwa pou fòse obsèvans li, epi vyole konsyans. Nou wè sa ap akonpli. Tout sa Bondye te di konsènan lavni an ap sètènman rive; pa gen yon sèl bagay ki pral manke nan tout sa li te pale. Kounye a pwotestantis ap lonje men l lòt bò gwo twou san fon an pou l sere men ak papote a, epi y ap fòme yon konfederasyon pou pilonnen jouk yo fè Saba katriyèm kòmandman an disparèt devan je moun; epi nonm peche a, ki, sou enstigasyon Satan, te tabli fo saba a, pitit sa a nan papote a, pral leve byen wo pou pran plas Bondye.
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
“Tout syèl la reprezante devan m kòm k ap gade devlopman evènman yo. Yon kriz pral revele nan gwo konfli ki dire lontan an konsènan gouvènman Bondye sou tè a. Yon bagay gran e desizif pral fèt, e sa byento menm. Si gen nenpòt reta, karaktè Bondye ak twòn li pral vin konpwomèt. Asenal syèl la louvri; tout linivè Bondye a ansanm ak tout ekipman li yo pare. Yon sèl pawòl jistis gen pou l pwononse, e pral gen sou tè a manifestasyon terib kòlè Bondye. Pral gen vwa, loraj, zèklè, tranblemanntè, ak dezolasyon inivèsèl. Chak mouvman nan linivè syèl la fèt pou prepare mond lan pou gwo kriz la.
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
“Entansite a ap pran posesyon chak eleman ki sou tè a; e antanke yon pèp ki te resevwa gwo limyè ak bèl konesans, anpil ladan yo reprezante pa senk vyèj k ap dòmi yo ak lanp yo, men san lwil nan resipyan yo; yo frèt, san sansiblite, avèk yon pyete fèb k ap disparèt. Pandan yon nouvo lavi ap gaye epi l ap pouse soti anba a, e l ap pran tout ajan Satan yo byen fèm, kòm preparasyon pou dènye gwo konfli ak batay la, yon nouvo limyè, yon nouvo lavi, ak yon nouvo pouvwa ap desann soti anwo, epi y ap pran posesyon pèp Bondye a ki pa mouri, jan anpil ye kounye a, nan transgresyon ak peche. Pèp ki pral wè kounye a sa k pral rive sou nou byento grasa sa k ap fèt devan nou, p ap mete konfyans yo ankò nan envansyon lèzòm, epi yo pral santi Sentespri a dwe rekonèt, resevwa, prezante devan pèp la, pou yo kapab goumen pou glwa Bondye, epi travay tout kote, sou ti chemen ak gran wout lavi a, pou delivrans nanm parèy yo. Sèl wòch ki sèten e ki fèm se Wòch Etènite a. Se sèlman moun ki bati sou Wòch sa a ki an sekirite.”
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
“Moun ki gen lespri lachè kounye a, malgre avètisman Bondye bay nan Pawòl li ak atravè temwayaj Lespri li, yo p ap janm ini ak fanmi sen moun ki delivre yo. Yo sansyèl, yo degrade nan panse yo, e yo abominab devan je Bondye. Yo pa janm sanktifye pa mwayen verite a. Yo pa patisipe nan nati diven an, yo pa janm venk pwòp tèt yo ak lemonn ansanm ak afeksyon ak konvwatis li yo. Karaktè sa yo gaye nan tout legliz nou yo, e kòm rezilta legliz yo fèb, maladif, e prèt pou mouri. Pa dwe gen okenn temwayaj endiferan k ap bay kounye a, men yon temwayaj fèm, dirèk, ki reprimande tout enpirite, epi ki leve Jezi anlè. Nou dwe, antanke yon pèp, nan yon atitid atant, ap travay, ap tann, ap veye, epi ap priye.”
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
“Benediksyon sa a ki se espwa dezyèm aparisyon Kris la dwe prezante souvan devan pèp la, avèk tout reyalite solanèl li yo; lè y ap tann aparisyon byento Senyè nou Jezi a pou l vini nan laglwa li, sa ap mennen yo pou yo konsidere bagay tè sa yo tankou vid ak anyen. Tout onè oswa distenksyon mondyal pa gen okenn valè, paske vrè kwayan an ap viv anlè mond lan; pa li yo ap vanse nan direksyon syèl la. Li se yon pèlren ak yon etranje. Sitwayènte li anlè. Li ap ranmase reyon solèy jistis Kris la nan nanm li, pou l kapab yon limyè k ap boule e k ap klere nan fènwa moral ki kouvri mond lan. Ala yon lafwa djanm, ala yon espwa vivan, ala yon lanmou cho, ala yon zèl apa pou Bondye, yon zèl sen e konsakre, nou wè nan li, epi ala yon diferans byen klè ant li menm ak mond lan! ‘Veye donc, epi lapriyè san rete, pou nou ka konsidere diy pou chape anba tout bagay sa yo ki pral rive, epi pou nou kanpe devan Pitit lòm nan.’ ‘Veye donc, paske nou pa konnen nan ki lè Senyè nou an ap vini.’ ‘Se poutèt sa, se pou nou pare nou tou; paske se nan yon lè nou pa panse Pitit lòm nan ap vini.’ “Gade, mwen vini tankou yon vòlè. Benediksyon pou moun ki veye, e ki kenbe rad li yo.’” Pamphlets, 38–40.