Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
Fèt Bèlchaza a idantifye “lè” lwa dimanch lan, men li mete anfaz la sou jijman kòn Repibliken an. Estati an lò Nebikadneza a nan Danyèl chapit twa prezante menm istwa a nan kontèks pèp fidèl Bondye a, ki lè sa a leve kòm yon drapo. Danyèl chapit sis trete menm liy lan, men li adrese wòl kòn Pwotestan an. Bèlchaza ap reprezante “leta” a, epi li te rele yon mil nan “chèf” li yo.
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 plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
Wa Bèlchaza, wa a, te fè yon gwo fèt pou mil gran chèf li yo, e li t ap bwè diven devan mil yo. Bèlchaza, pandan li t ap goute diven an, bay lòd pou yo pote veso an lò ak an ajan yo, sa Nebikadneza, papa li, te pran nan tanp ki te lavil Jerizalèm nan, pou wa a, ak chèf li yo, madanm li yo, ak fanm kay li yo, te ka bwè ladan yo. Lè sa a yo pote veso an lò yo ki te soti nan tanp kay Bondye a ki te lavil Jerizalèm nan; epi wa a, ak 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 bondye an ajan yo, an kwiv, an fè, an bwa, ak an wòch. Nan menm lè a, dwèt yon men moun parèt, epi li ekri anfas gwo lanp lan sou lacho miray palè wa a; e wa a wè pati men an ki t ap ekri a. Danyèl 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
Nimewo “dis” la reprezante dragon an, e san, ansanm ak mil, se senpleman yon agrandisman menm senbòl sa a. Nan chapit sis la, sanvenn ap pouse lwa twonpe a, e sanvenn se yon senbòl pou prèt yo. Lè nou konsidere “liy sou liy,” fèt Bèlchaza a ap ilistre jijman sou yon administrasyon leta ki te fin kòwonpi, ansanm ak jijman sou yon sistèm legliz ki te fin kòwonpi. Bèlchaza te sou anba diven Babilòn nan, epi answit li te deside pwofane veso sakre tanp Bondye a nan Jerizalèm.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
“Pwofèt la di: ‘Mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; epi tè a te klere ak laglwa li. Epi li rele avèk fòs ak yon vwa pwisan, li di: Babilòn, gwo lavil la, tonbe, li tonbe; e li vin tounen abitasyon demon yo’ (Revelation 18:1, 2). Se menm mesaj sa a dezyèm zanj lan te bay la. Babilòn tonbe, ‘paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Ki sa diven sa a ye?—Fo doktrin li yo. Li bay lemonn yon fo saba olye de Saba katriyèm kòmandman an, epi li repete manti Satan te premye di Èv nan Edenn nan—imòtalite natirèl nanm nan. Li gaye anpil lòt erè ki sanble toupatou, ‘anseye kòm doktrin kòmandman lèzòm yo’ (Matthew 15:9).” Selected Messages, liv 2, 118.
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Diven wa Bèlchaza t ap bwè a se te saba zidòl papote a, paske fèt la te reprezante “è” pwofetik lwa dimanch lan. Veso tanp yo li te pote antre nan sal resepsyon an te reprezante non sèlman rebelyon kont Bondye, men veso sakre yo reprezante pèp Bondye a tou, paske sa ki literal la reprezante sa ki espirityèl la, epi moun se veso.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Sepandan, fondasyon Bondye a rete fèm, avèk sele sa a: Seyè a konnen moun ki pou li yo. Epi: Se pou tout moun ki rele non Kris la vire do bay inikite. Men, nan yon gran kay, pa gen sèlman veso an lò ak an ajan; gen tou veso an bwa ak an tè; gen kèk pou onè, e gen kèk pou dezonè. Si yon moun, donk, pirifye tèt li de bagay sa yo, li va yon veso pou onè, sanktifye, itil pou sèvis Mèt la, e pare pou tout bon zèv. 2 Timote 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
Nan mitan pwofanasyon pèp Bondye a atravè adorasyon dimanch fòse, ekriti dife a pwoklame kondanasyon Belchaza.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster 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 show 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. Daniel 5:5–7.
Menm lè a, dwèt yon men moun parèt, epi yo te ekri anfas gwo lanp lan sou kouch lacho miray palè wa a; epi wa a te wè pati men an ki t ap ekri a. Lè sa a, figi wa a chanje, e panse li yo boulvèse li, tèlman ren li vin febli, e jenou li t ap frape youn ak lòt. Wa a rele byen fò pou yo mennen astwològ yo, Kaldeyen yo, ak divinò yo vini. Epi wa a pran lapawòl, li di mesye saj Babilòn yo: Nenpòt moun ki va li ekriti sa a, epi ki va fè m konnen entèpretasyon li, l ap abiye ak wouj violèt, l ap gen yon chenn an lò nan kou li, e li va twazyèm chèf nan wayòm nan. Daniel 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
Nan pèspektiv istorik, pasaj la konprann kòm yon idantifikasyon ke papa Belchaza te kite twòn politik la bay Belchaza; e poutèt sa, pi gwo sa pitit li te kapab ofri pou yon entèpretasyon ekriti a se te yon pozisyon kòm twazyèm chèf la. Pandan peryòd k ap mennen rive nan lwa dimanch lan Ozetazini, dirijan politik yo pral nan yon pozisyon soumèt devan dirijan relijye yo, ki pral ap travay pou entwodui yon nouvo fòm adorasyon. Imaj bèt la reprezante inyon legliz ak leta, avèk legliz la k ap kontwole relasyon an; e nan lwa dimanch lan, Belchaza te wa politik la, konsa li senbolize leta, men li te sèlman dezyèm nan lòd anba otorite relijye papa li. Pi gwo sa li te kapab ofri Danyèl se te pou l vin twazyèm.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
“Lè legliz premye a te vin kòwonpi lè li te vire do bay senplisite levanjil la epi li te aksepte rit ak koutim payen yo, li te pèdi Lespri ak pisans Bondye; epi, pou l te ka kontwole konsyans pèp la, li te chèche sipò pouvwa sivil la. Rezilta a se te papote a, yon legliz ki te kontwole pouvwa leta a epi ki te sèvi avè l pou fè pwòp objektif pa li yo avanse, espesyalman pou pini ‘erezi.’ Pou Etazini fòme yon imaj bèt la, fòk pouvwa relijye a kontwole gouvènman sivil la yon jan pou otorite leta a tou vin sèvi pa legliz la pou l akonpli pwòp objektif pa li yo....”
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
“Fè respekte obsèvans dimanch pa legliz pwotestan yo, se fè respekte adorasyon papote a—bèt la. Moun ki, pandan yo konprann sa katriyèm kòmandman an egzije, chwazi obsève fo saba a olye de vrè Saba a, se rann omaj konsa a pouvwa sa a, sèl pouvwa ki bay lòd sa a. Men, nan menm zak kote yo ta fè respekte yon devwa relijye pa mwayen pouvwa sivil, legliz yo ta vin fòme yon imaj pou bèt la; kidonk, fè respekte obsèvans dimanch Ozetazini ta vle di fè respekte adorasyon bèt la ak imaj li a.” The Great Controversy, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
Se nan yon kriz karaktè revele, e mesaj misterye ki te ekri sou miray la te pwodui yon kriz nan eksperyans Bèlchaza a e li te make fen wayòm li a, konsa li senbolize fen wayòm bèt tè a. Bèlchaza te mouri menm jou swa sa a, sa ki reprezante lwa dimanch lan, lè Etazini ranvèse kòm sizyèm wayòm pwofesi Bib la nan lwa dimanch lan, men Etazini imedyatman fè tranzisyon pou l vin wa prensipal dis wa yo. Dis wa yo se setyèm wayòm pwofesi Bib la, e yo imedyatman dakò pou bay bèt la setyèm wayòm pa yo a.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò ansanm, epi pou yo bay bèt la wayòm pa yo, jiskaske pawòl Bondye yo va akonpli. Revelasyon 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Dènye mouvman yo fèt ak rapidite, e tranzisyon ki fèt soti nan sizyèm wayòm nan pou rive nan setyèm nan, epi answit nan uityèm nan, fèt byen vit, paske lè sa a mond lan ap travèse yon gwo kriz. Ranvèsman bèt tè a lakòz Belshatsa pè, epi antanke wa prensipal pami dis wa yo, li reprezante lakrent tout wa latè yo pral santi lè Etazini pral ranvèse. Nan Revelasyon chapit onz la, “èdtan” kote men an ap ekri sou miray la se “èdtan” gwo tranblemanntè a. Nan moman sa a, twa senbòl Islam yo make, e se Islam ki lakòz wa yo pè nan dènye jou yo.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
Car voici, les rois s’étaient assemblés, ils ont passé ensemble. Ils ont vu, et alors ils ont été dans l’étonnement; ils ont été troublés, et se sont enfuis en hâte. Là, la frayeur s’est emparée d’eux, et la douleur, comme celle d’une femme en travail. Tu brises les navires de Tarsis par un vent d’orient. Ce que nous avions entendu, nous l’avons vu dans la ville de l’Éternel des armées, dans la ville de notre Dieu : Dieu l’affermira à toujours. Sélah. Psaume 48:4–8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
Senyè yo, oswa wa yo, te reyini nan fèt Belchaza a, yo t ap bwè diven Babilòn nan epi yo t ap manyen ak gade veso sakre tanp Bondye a, lè laperèz te pran yo, jan sa reprezante nan laperèz Belchaza lè ekriti a te parèt sou miray la. Laperèz Belchaza a te kòmanse yon laperèz k ap ogmante, ki reprezante pa yon fanm ki nan tranche; epi “èdtan” Revelasyon onz la mennen nan chapit douz, kote drapo a reprezante kòm yon fanm ki prèt pou akouche. Premye doulè tranche a se ekriti a sou miray sal resepsyon an. Laperèz la koze pa “van lès” Islam nan, ki “kraze bato Tasis yo.”
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
Nan sal resepsyon Bèlchaza a, “mil chèf” ap bwè diven Babilòn nan, ki reprezante fòs aplikasyon dimanch la. Lè sa a, òkès Nebikadneza a kòmanse jwe mizik la, pandan Bèlchaza fè pote antre dekorasyon tanp lan. Pwostitiye Tir la kòmanse chante, epi Izrayèl aposta a kòmanse danse toutotou zidòl an lò Nebikadneza a. Men “van lès la” vin kraze fèt la, sa ki se “twazyèm malè a” ki vini vit, e ki se “setyèm twonpèt la.” Lè Islam kraze fèt la, “nasyon yo fache.” Yo fache, paske bato Tasis yo, senbòl estrikti ekonomik latè a, koule lè sa a nan mitan lanmè a.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.
Tachich te sèvi avè w kòm machann, poutèt kantite tout kalite richès; yo te fè komès nan mache ou yo ak ajan, fè, eten, ak plon. Javan, Toubal, ak Mechèch, se yo ki te machann ou yo; yo te fè komès nan mache ou a ak moun kòm esklav ak veso ann bwonz. Moun lakay Togarma te fè komès nan mache ou yo ak chwal, kavalye, ak milèt. Moun Dedan yo te machann ou; anpil zile te machandiz ki te pase nan men ou; yo te pote ba ou kòm kado kòn ivwa ak eben. Siri te machann ou, poutèt kantite machandiz travay ou yo; yo te fè komès nan mache ou yo ak emwòd, koulè wouj violèt, twal bwode, twal fen blan, koray, ak agat. Jida ak peyi Izrayèl la, se yo ki te machann ou yo; yo te fè komès nan mache ou a ak ble Minit, Pannag, siwo myèl, lwil, ak bonm geri. Damas te machann ou nan kantite machandiz travay ou yo, poutèt kantite tout richès yo; ak diven Elbòn ak lenn blan. Dan tou, ak Javan k ap ale vini, yo te fè komès nan mache ou yo; fè poli, kasya, ak kalam, te nan mache ou a. Dedan te machann ou pou rad presye pou cha. Arabi ak tout chèf Keda yo, yo te fè komès avè w ak ti mouton, belye, ak bouk kabrit; nan bagay sa yo se yo ki te machann ou yo. Machann Cheba ak Raama yo, se yo ki te machann ou yo; yo te fè komès nan mache ou yo ak pi bon nan tout epis santi bon, ak tout pyè presye, ak lò. Aran, Kane, ak Eden, machann Cheba, Asiri, ak Kilmad, se yo ki te machann ou yo. Se yo ki te machann ou yo nan tout kalite bagay, nan rad ble, twal bwode, ak nan bwat rad rich, mare ak kòd, e fèt an sèd, pami machandiz ou yo. Bato Tachich yo t ap chante lwanj ou nan mache ou a; epi ou te plen, e yo te fè ou vin trè gloriye nan mitan lanmè yo. Moun k ap rame ou yo mennen ou nan gwo dlo; van lès la kraze ou nan mitan lanmè yo. Richès ou yo, mache ou yo, machandiz ou yo, maren ou yo, ak pilot ou yo, moun k ap kalfate ou yo, ak moun k ap fè komès machandiz ou yo, ansanm ak tout gason lagè ou yo ki ladan ou, ak tout asanble ou ki nan mitan ou, pral tonbe nan mitan lanmè yo nan jou destriksyon ou an. Ezekyèl 27:12–26.
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
“Bato Tasis” yo se senbòl estrikti ekonomik planèt tè a, epi yo koule nan mitan lanmè a pa “van lès la.” Ezekyèl fè nou konnen sa rive nan “jou destriksyon ou a,” epi sijè chapit vennsèt Liv Ezekyèl la se chan dèy pou Tir.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Pawòl Seyè a vin jwenn mwen ankò, li di: Kounye a, pitit lòm, pran yon chante dèy sou Tir; epi di Tir: O ou menm ki chita nan antre lanmè a, ki machann pèp yo pou anpil zile, men sa Senyè Bondye a di: O Tir, ou di: Mwen pafè nan bote. Ezekyèl 27:1–3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Jou destriksyon Tir la se sijè chan dèy la. Jou destriksyon Tir la se lwa dimanch lan, paske Tir se yon senbòl papote a, kote jijman li kòmanse nan “èdtan” lè dezyèm vwa Revelasyon dizwit la kòmanse rele moun pou yo sòti Babilòn.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.
Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Soti ladan l, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Rann li menm jan li te rann nou, epi ba li doub selon zèv li yo; nan gode li te plen an, plen pou li doub. Jan li te glorifye tèt li, e jan li te viv nan delis, konsa bay li touman ak lapenn; paske li di nan kè li: Mwen chita kòm yon larenn, mwen pa vèv, e mwen p ap janm wè lapenn. Se poutèt sa kalamite li yo va vini nan yon sèl jou: lanmò, dèy, ak grangou; epi li va nèt ale boule nan dife; paske Senyè Bondye ki jije li a gen fòs. E wa latè yo, ki te fè fònikasyon avèk li e ki te viv nan delis ansanm avè l, va kriye sou li, e va plenn pou li, lè yo va wè lafimen dife li a, yo kanpe byen lwen poutèt lakrent pou touman li, y ap di: Malè! Malè pou gwo vil Babilòn sa a, vil pisan sa a! paske nan yon sèl lè jijman ou vini. E machann latè yo va kriye e yo va nan dèy poutèt li; paske pèsonn pa achte machandiz yo ankò. Revelasyon 18:4–11.
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Mo ki itilize senk fwa kòm “lè” nan liv Danyèl la toujou reprezante yon kalite jijman. Kalite jijman an detèmine pa kontèks pasaj kote li itilize a. Nan Danyèl chapit kat, mo “lè” a itilize an premye pou anonse jijman k ap vini an, kit se jijman ankèt la ki te kòmanse 22 oktòb 1844, kit se jijman egzekitif la ki kòmanse nan lwa dimanch lan. Nan toude ka yo, jijman ankèt la oswa jijman egzekitif la se jijman pwogresif. Jijman egzekitif papote a kòmanse nan lwa dimanch lan Ozetazini. Sa make “lè” kote jijman egzekitif papote a kòmanse, e “lè” sa a se “lè” gwo tranblemanntè a nan Revelasyon onz la, lè de temwen yo, ki reprezante pa Chadrak, Mechak ak Abèdnego, yo jete yo nan gwo fou a kòm drapo ki leve anwo a tankou lame pisan Ezekyèl la. “Lè” sa a se lè ekriti a parèt sou miray Bèlchaza a.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
“Navigasyon Tasis” yo, ki reprezante estrikti liy apwovizyònman ekonomik planèt tè a, ap koule nan mitan lanmè yo nan tan sa a, e sa lakòz machann yo ak wa tè a pran laperèz, jan Bèlchaza reprezante sa.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
Nan Revelasyon onz, “èdtan” an se lè “twazyèm Malè” Islam nan vini byen vit, epi Setyèm Twonpèt la sonnen, epi nasyon yo vin fache. Tout twa nan senbòl sa yo montre Islam kòm zouti pwovidansyèl Senyè a sèvi avè l pou akonpli touye Belchaza nan menm “èdtan” sa a. Belchaza te touye pa ènmi ki te antre an kachèt nan wayòm li a pa mwayen pòtay yo yo te neglijamman kite ouvè, menm jan ak miray fwontyè ant Meksik ak Etazini yo te neglijamman kite ouvè, pandan “èdtan” “gwo tranblemanntè” a ap pwoche.
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
Gerizon maladi mòtèl pap la prezante nan dènye sis vèsè chapit onz liv Danyèl la. Nan vèsè sa yo, yo idantifye twa obstak ki depase pandan maladi mòtèl pap la ap geri. Wa Nò a toujou konkeri twa obstak sou chemen li pou rive nan pouvwa siprèm, e sa toujou fèt nan lòd sa a: an premye, ènmi li; an dezyèm, alye li; epi finalman, viktim li. Premye sa ki te konkeri a se te Wa Sid la, ki reprezante Inyon Sovyetik la, dènye ènmi Wòm nan, yo te baleye l ale an 1989. Dezyèm obstak la se bèl peyi a, ki se alye Wòm nan ki te konkeri Izin Sovyetik la pou Wòm, Etazini, ki konkeri nan “lè” n ap konsidere kounye a. Apre sa, twazyèm obstak la, ki reprezante kòm Ejip, montre moman kote pap la pran kontwòl viktim li a, Nasyonzini an.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
An 1989, lè lò ouvèti vèsè sa yo te fèt, epi apre sa te gen yon ogmantasyon nan konesans sou vèsè sa yo, yo te rekonèt ke Wòm payen, Wòm papal, epi answit Wòm modèn (ki reprezante kòm Wa Nò a nan sis dènye vèsè chapit onz liv Danyèl la), chak te bezwen simonte twa obstak jewografik anvan yo te tabli kòm yon wayòm. Pou Wòm payen, twa obstak sa yo te reprezante kòm twa direksyon.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Epi soti nan youn ladan yo te parèt yon ti kòn, ki te vin gran anpil anpil, sou bò sid, sou bò solèy leve, epi sou peyi bèl la. Dànyèl 8:9.
For papal Rome they were three horns that needed to be plucked up.
Pou Wòm papal la, yo te twa kòn ki te bezwen rache.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Mwen t ap gade kòn yo; epi gade, yon lòt ti kòn leve nan mitan yo, devan ki twa nan premye kòn yo te derasinen nèt: epi gade, nan kòn sa a te gen je tankou je moun, ak yon bouch k ap pale gwo bagay. Daniel 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
Pou Wòm modèn nan (wa nò a), jan sis dènye vèsè Danyèl onz yo reprezante li, twa obstak yo te wa sid la, bèl peyi a, ak Ejip. Menm jan sa te ye pou Wòm payen an ak Wòm papal la, twa obstak sa yo te reprezante obstak jewografik. Wòm modèn nan, ki sis dènye vèsè Danyèl onz yo reprezante kòm wa nò a, te bezwen simonte twa “miray”, epi avèk premye miray la te gen yon “miray” filozofik ki te retire an menm tan yo te retire yon miray literal. An 1989, lè wa nò a te fè Inyon Sovyetik la (wa sid la) tonbe, “miray” filozofik “rido an fè” a te retire, pandan y ap t ap demantle miray Bèlen an.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
Nan “lè” jijman Belchaza a, lè ekriti a parèt sou miray la, epi lènmi li yo ap antre an kachèt pa pòtay ki pa t veye yo, “miray” filozofik separasyon ant legliz ak leta a retire, pandan Islam twazyèm Malè a antre an kachèt pa “miray” ki te san siveyans sou fwontyè sid peyi gloriye a.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
Lè “Lejip”, ki reprezante Nasyonzini, va konkeri, epi “mi filozofik souvrènte nasyonal la” va retire, pandan chak nasyon ap fòse aksepte gouvènman mondyal inik la ke jennès Ti a ap dirije a. Lè sa a, yon efondreman finansye pral fèt ki pral pwodui lalwa masyal ak despotis dènye jou yo. Li ka byen posib pou yon bagay rive sou yon lari yo rele “Wall Street”.
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
“Menm mwayen yo kounye a yo envesti avèk anpil avaris nan kòz Bondye a, epi yo kenbe avèk egoyis, nan yon ti tan ankò yo pral jete yo ansanm ak tout zidòl bay tòpiyè ak denich. Lajan pral byento pèdi valè li avèk yon vitès toudenkou lè reyalite sèn etènèl yo ap louvri devan sans lèzòm.” Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Nou kontinye etid nou sou Bèlchaza nan pwochen atik la.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.
“Jodi a, menm jan ak nan jou Eli yo, liy demakasyon ki separe pèp Bondye a ki obeyi kòmandman li yo ak moun k ap adore fo dye yo trase byen klè. ‘Jiskilè n ap ezite ant de opinyon?’ Eli te rele; ‘si Seyè a se Bondye, swiv li; men si se Baal, swiv li.’ 1 Wa 18:21. E mesaj pou jodi a se: ‘Gran Babilòn nan tonbe, li tonbe…. Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo.’ Revelasyon 18:2, 4, 5.”
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
“Tan an pa lwen ankò lè eprèv la va rive sou chak nanm. Y ap fè presyon sou nou pou nou obsève fo saba a. Konfli a va fèt ant kòmandman Bondye yo ak kòmandman lèzòm yo. Moun ki, pa etap pa etap, te sede devan egzijans mond lan epi ki te konfòme yo ak koutim mond lan, lè sa a va sede devan otorite ki anplas yo, olye yo soumèt tèt yo anba rizib, ensilt, menas prizon, ak lanmò. Lè sa a, lò a va separe ak salte a. Vrè pyete a va parèt byen klè, distenge ak aparans li ak briyan fo dekò li yo. Anpil zetwal nou te admire pou klate yo va etenn nan fènwa. Moun ki te pran sou yo bijou sanktyè a, men ki pa abiye ak jistis Kris la, lè sa a va parèt nan wont pwòp toutouni pa yo.” Prophets and Kings, 187, 188.