The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.
Ekriti ki te sou miray la, ansanm ak entèpretasyon Danyèl te bay Bèlchaza, reprezante pwononsyasyon final la kont ni kòn Repibliken aposta a ni kòn Pwotestan aposta a nan Etazini. Istwa kòmansman an, ni pa zansèt fondatè Etazini yo ni pa pyonye Advantis yo, ekri klèman nan dosye a; men, leson ak avètisman ki ladan yo te mete sou kote pandan “kat jenerasyon”. Bèlchaza reprezante verite sa a pafètman.
It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.
Li pa nesesè pou defini yon peryòd tan egzak pou deside ki sa yon jenerasyon reprezante, paske Pawòl Bondye pa janm fè fayit, e li deklare klèman se nan katriyèm jenerasyon an Bondye fèmen liv yo sou nasyon ki te revòlte kont volonte Li te revele a.
And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.
Epi Bondye pale tout pawòl sa yo, li di: Se mwen menm SENYÈ a, Bondye pa ou a, ki fè ou soti nan peyi Lejip, soti nan kay esklavaj la. Ou pa dwe gen lòt bondye devan mwen. Ou pa dwe fè pou tèt pa ou okenn estati taye, ni okenn resanblans ak anyen ki anwo nan syèl la, ni ki anba sou tè a, ni ki nan dlo anba tè a. Ou pa dwe bese tèt ou devan yo, ni sèvi yo; paske mwen menm, SENYÈ a, Bondye pa ou a, se yon Bondye ki jalou, ki pini inikite papa yo sou pitit yo jouk nan twazyèm ak katriyèm jenerasyon moun ki rayi mwen; epi ki fè mizèrikòd pou dè milye moun ki renmen mwen epi ki kenbe kòmandman mwen yo. Egzòd 20:1.
In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.
Nan dènye jenerasyon an, e konsa jenerasyon pwofetik “katriyèm jenerasyon” ansyen Izrayèl la, ni Jan Batis ni Kris te idantifye jenerasyon sa a kòm yon jenerasyon sèpan pwazon.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.
Nou menm, ras sèpan mechan yo, kijan nou ka pale bon bagay, nou menm ki mechan? Paske se nan abondans kè a bouch la pale. Yon bon moun, soti nan bon trezò kè li, li fè sòti bon bagay; men yon move moun, soti nan move trezò a, li fè sòti move bagay. Men mwen di nou sa: pou tout pawòl initil lèzòm va pale, y ap rann kont pou yo nan jou jijman an. Paske se dapre pawòl ou w ap jistifye, e se dapre pawòl ou w ap kondane. Matye 12:34–37.
In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.
Nan dènye jenerasyon bèt ki soti sou tè a, li pale tankou yon dragon (yon sèpan pwazonnen). Depi 1863 jouk rive nan lwa dimanch lan, kòn Repibliken an te vire do bay Konstitisyon Etazini an. Benediksyon Bondye te akòde nasyon an te fè kè sitwayen yo ak dirijan yo detounen de responsablite yo pou pwoteje prensip ki te pwodui richès ak abondans yo te vin ap jwi, epi yo te bliye motivasyon ki te gide zansèt fondatè yo lè yo te prepare dokiman sakre a ki te pwodui richès ak abondans sa yo, e se menm richès ak abondans sa yo yo te vin pèmèt sedui yo. Yo pa t sèlman bliye objektif dokiman sakre a, men yo te bliye tou responsablite yo pou prezève prensip ki ladan l yo.
From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.
Depi 1863, jouk rive jis nan lwa dimanch lan, vrè kòn pwotestan an (Adventis), te vire do bay verite fondamantal li yo ke Bondye te tabli atravè ministè William Miller. Benediksyon Bondye te vide sou Adventis la te fè kè sitwayen yo ak chèf yo detounen de responsablite yo pou pwoteje prensip ki te pwodui richès espirityèl yo te vin jwi a, epi yo te bliye objektif pyonye yo lè yo te pwodui mesaj ki reprezante sou de tablo sakre yo, ki te fèt pou tabli richès pwofetik yo te dwe veye sou li epi pwoklame.
When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.
Lè Senyè a te antre nan alyans avèk ansyen Izrayèl sou Mòn Sinayi, Li te bay de tab sakre ki te gen dis lwa Li yo, ki te dwe sèvi kòm senbòl relasyon alyans Li avèk pèp Li a. Lè Li te tabli fèt anyèl yo, Li te bay lòd pou, nan Pannkòt, te gen yon ofrann de pen, ki te dwe leve anlè. Ofrann balanse de pen yo se te sèl ofrann nan sèvis sanktyè a ki te dwe gen ledven ladan l nan preparasyon li (yon senbòl peche lèzòm, mechanste, malveyans, ak ipokrizi).
Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.
Konpliman nou pa bon. Èske nou pa konnen yon ti ledven fè tout pat la leve? Se poutèt sa, retire vye ledven an nèt, pou nou ka tounen yon nouvo pat, menm jan nou deja san ledven. Paske Kris la menm, Pak nou an, te ofri an sakrifis pou nou. Se poutèt sa, ann selebre fèt la, pa avèk vye ledven, ni avèk ledven mechanste ak malisite, men avèk pen san ledven senserite ak verite. 1 Korentyen 5:6–8.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Pandanstan, pandan yon foul moun san kantite t ap rasanble, tèlman yo t ap foule youn sou lòt, li kòmanse di disip li yo anvan tout bagay: Veye nou ak ledven Farizyen yo, ki se ipokrizi. Lik 12:1.
The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.
De pen balanse yo ki te leve kòm yon ofrann balanse, te senbòl drapo a nan san karannkat mil yo, ki, menm si yo te pechè, te, pa mwayen puisans Bondye, retire ledven mechanste, malis ak ipokrizi yo. Ledven ki te nan pen yo te reprezante lèzòm (pechè), ki te venk peche atravè pwosesis pirifikasyon an, ki prezante kòm lefèt ke yo te “kwit” pa dife fou mesaje alyans lan nan Malachi chapit twa. Pen yo te reprezante tou “pen syèl la”, paske lè yo te ofri yo, yo te dwe leve yo anlè nan syèl la kòm yon ofrann balanse.
At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).
Nan fèt Lapannkòt la, lè akonplisman tipifikasyon de pen yo ki te ofri pandan tout ane yo nan fèt Lapannkòt la te rive, disip Kris yo te kòmanse travay pou rele yon lòt gwoup (dezyèm pen an) soti nan mitan mond Janti yo. Lè sa a, t ap gen de pen ki toude pirifye anba peche (ledven).
The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.
De tab de Gwo Dis Kòmandman yo te vin tounen senbòl relasyon alyans ansyen Izrayèl la, e de pen yo te balanse yo reprezante relasyon alyans avèk legliz kretyen premye tan an. Nan kòmansman istwa bèt tè a, yo te bay de tab sakre Abakik yo kòm senbòl relasyon alyans Izrayèl modèn nan, vrè kòn Pwotestan an, menm jan Konstitisyon sakre a te bay kòn Repibliken an. Kounye a Senyè a ap rele san karannkat mil yo pou yo leve kanpe tankou yon lame pwisan, e lè yo fè sa, y ap leve yo kòm yon ofrann balanse (drapo) pandan y ap jete yo nan fou a ki chofe sèt fwa pi cho.
That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.
Bandwòl sa a reprezante lwa Dis Kòmandman yo; li reprezante tou sila yo k ap mache nan dife fou a avèk Pen vivan ki soti nan Syèl la bò kote yo; epi li reprezante ankò sila yo ki soutni ansèyman fondamantal yo ki senbolize sou de tab sakre Abakik yo. Tout anblèm sa yo tout jwenn reprezantasyon yo nan de temwen yo nan Revelasyon chapit onz la.
Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.
Jijman Bèlchaza a reprezante temwayaj kont toude kòn bèt tè a. Nan tan jijman sa a, te gen yon sèl fanm (yon legliz) ki te konprann sèl gason nan wayòm nan ki te kapab rekonèt epi entèprete ekriti a se te Danyèl.
And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.
Mwen tande pale de ou, yo di ou kapab bay entèpretasyon epi rezoud sa ki difisil yo. Kounye a, si ou kapab li ekriti a epi fè m konnen entèpretasyon li, yo va abiye ou ak twal wouj violèt, yo va mete yon chenn an lò nan kou ou, epi ou va twazyèm chèf nan wayòm nan. Lè sa a, Danyèl reponn, li di devan wa a: Se pou kado ou yo rete pou ou menm, epi bay rekonpans ou yo bay yon lòt; men, m ap li ekriti a pou wa a, epi m ap fè l konnen entèpretasyon li.
O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.
Wè wa, ô wa, Bondye ki anwo nan syèl la te bay Nebikadneza, papa ou, yon wayòm, grandè, glwa ak onè. E poutèt grandè li te ba li a, tout pèp, nasyon ak lang yo te tranble e yo te pè devan li: moun li te vle, li te touye; moun li te vle, li te kite viv; moun li te vle, li te leve yo anlè; epi moun li te vle, li te desann yo. Men lè kè li te vin leve, e lespri li te vin di nan lògèy, yo te wete l sou twòn wayal li a, e yo te retire glwa li nan men li. Yo te chase l lwen pami pitit lèzòm; yo te fè kè li vin tankou bèt yo, e kay li te avèk bourik sovaj yo; yo te ba li zèb pou l manje tankou bèf, e kò li te mouye ak lawouze syèl la, jouk li te rekonèt Bondye ki anwo nan syèl la ap gouvène nan wayòm lèzòm, e li mete sou li moun li vle a.
And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.
Epi ou menm, pitit li a, ò Bèlchaza, ou pa t imilye kè ou, byenke ou te konnen tout bagay sa yo; men ou te leve tèt ou kont Seyè syèl la; yo te pote veso lakay li yo devan ou, epi ou menm, gran chèf ou yo, madanm ou yo, ak fanm kay ou yo, nou te bwè diven ladan yo; epi ou te fè lwanj bondye ajan, lò, kwiv, fè, bwa ak wòch, ki pa wè, ni pa tande, ni pa konnen; men Bondye ki gen souf ou nan men li, e tout chemen ou yo se pou li, ou pa t bay glwa: Se lè sa a pati men an te voye soti bò kote li; epi ekriti sa a te ekri. Men ekriti ki te ekri a: MENE, MENE, TEKEL, UPHARSIN. Men entèpretasyon bagay la: MENE; Bondye konte wayòm ou an, e li mete fen ladan li. TEKEL; Yo peze ou nan balans yo, epi yo jwenn ou manke pwa. PERES; Wayòm ou an divize, e yo bay li bay Mèd yo ak Pès yo.
Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.
Lè sa a, Bèlchaza bay lòd; yo abiye Danyèl ak twal wouj violèt, yo mete yon chenn an lò nan kou li, epi yo fè yon pwoklamasyon osijè li, pou l te vin twazyèm chèf nan wayòm nan. Men, menm nwit sa a, yo touye Bèlchaza, wa Kaldeyen yo. Epi Dariyis, Mèd la, pran wayòm nan, li te gen anviwon swasantdezan. Danyèl 5:16–31.
At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.
Lè lwa dimanch lan pral tabli Ozetazini, gode inikite a ak gode tan pwobasyon an pral plen, ni pou nasyon an, ni pou kòn Repibliken aposta a, ni pou kòn Pwotestan aposta a; paske Bondye va gen tan “konte” (sizyèm) “wayòm” nan, “epi fini avè l.” Toude kòn yo, ansanm ak nasyon an, va fin “peze nan balans yo” (nan jijman k ap fèt nan sanktyè a), “epi jwenn yo manke.” Lè sa a, Etazini va “divize,” pandan lagè sivil ak despotis ap vini apre sa, epi y ap remèt li bay setyèm ak uityèm wayòm yo nan pwofesi biblik la.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Konsènan moun Amori yo, Senyè a te di: “Nan katriyèm jenerasyon an, yo va tounen isit ankò; paske mechanste moun Amori yo poko rive nan mezi li nèt.” Malgre nasyon sa a te parèt aklè poutèt idolatri li ak koripsyon li, li poko t ranpli gode mechanste li nèt, e Bondye pa t vle bay lòd pou detwi l nèt ale. Pèp la te gen pou wè pisans diven an manifeste yon fason byen remakab, pou yo te ka rete san okenn eskiz. Kreyatè a, ki plen konpasyon, te dispoze sipòte mechanste yo jouk nan katriyèm jenerasyon an. Lè sa a, si pa t gen okenn chanjman pou pi byen, jijman Li yo te gen pou tonbe sou yo.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Avèk yon presizyon ki pa ka twonpe, Enfini an kontinye kenbe kont ak tout nasyon yo. Pandan mizèrikòd li ap ofri ansanm ak apèl pou repantans, kont sa a ap rete louvri; men lè chif yo rive nan yon sèten nivo Bondye fikse, sèvis kòlè li a kòmanse. Kont la fèmen. Pasyans Bondye a sispann. Pa gen okenn lòt siplikasyon mizèrikòd ankò an favè yo.
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Pwofèt la, pandan li t ap gade atravè syèk yo, te wè tan sa a devan vizyon li. Nasyon epòk sa a yo te resevwa mizèrikòd san parèy. Yo te ba yo pi chwa benediksyon syèl la, men yo ekri kont yo yon ògèy ki vin ogmante, avaris, idolatri, mepri pou Bondye, ak yon engratitid ki ba. Yo ap prese fèmen kont yo avèk Bondye.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Men, sa ki fè m tranble se lefèt ke sila yo ki te resevwa pi gwo limyè ak pi gwo privilèj yo vin kontamine pa mechanste k ap domine a. Anba enfliyans moun enjis ki bò kote yo, anpil moun, menm pami sila yo ki fè pwofesyon yo kenbe verite a, vin frèt epi yo kite gwo kouran mal la pote yo ale. Mepri jeneral yo voye sou vrè pyete ak sentete a fè sila yo ki pa rete kole sere ak Bondye pèdi reverans yo pou lalwa Li. Si yo t ap suiv limyè a epi obeyi verite a soti nan kè yo, lalwa sen sa a t ap parèt menm pi presye toujou pou yo lè yo wè yo meprize li konsa epi mete l sou kote. Plis mank respè pou lalwa Bondye a vin parèt aklè, se plis liy separasyon ant moun k ap obsève li yo ak lemonn nan vin pi klè. Lanmou pou prensip diven yo ogmante lakay yon gwoup, menm jan mepri pou yo ogmante lakay yon lòt gwoup.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Kriz la ap pwoche avèk anpil vitès. Chif k ap monte byen vit yo montre tan vizitasyon Bondye a prèske rive. Menmsi Li pa prese pini, sepandan Li va pini, e sa byen vit. Moun k ap mache nan limyè a ap wè siy danje k ap pwoche a; men yo pa dwe chita an silans, san sousi, ap tann destriksyon an, pandan y ap konsole tèt yo ak kwayans ke Bondye va pwoteje pèp Li a nan jou vizitasyon an. Byen lwen sa. Yo ta dwe reyalize se devwa yo pou yo travay avèk dilijans pou sove lòt moun, pandan y ap gade vè Bondye ak yon lafwa solid pou jwenn èd. ‘Lapriyè cho e pisan yon moun jis gen anpil fòs.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ledven pyete a pa fin pèdi tout pouvwa li nèt. Nan moman kote danje ak dekourajman legliz la pi gwo, ti gwoup moun ki kanpe nan limyè a ap soupiye epi kriye poutèt abominasyon k ap fèt nan peyi a. Men, pi espesyalman toujou, priyè yo ap monte an favè legliz la, paske manm li yo ap aji dapre fason lemonn.”
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Lapriyè sensè ti gwoup fidèl sa a pa pral fèt pou gremesi. Lè Senyè a va soti kòm yon vanjè, Li va vini tou kòm yon pwotektè pou tout moun ki te konsève lafwa a nan pite li epi ki te kenbe tèt yo san tach nan mond lan. Se nan moman sa a Bondye te pwomèt pou l fè jistis pou pwòp eli pa Li yo, ki rele nan pye Li lajounen kou lannuit, menm si Li pran anpil tan avèk yo.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.
“Kòmandman an se: ‘Pase nan mitan vil la, nan mitan Jerizalèm, epi mete yon mak sou fwon mesye yo ki ap soupiye e ki ap rele poutèt tout abominasyon k ap fèt nan mitan li a.’ Moun sa yo ki t ap soupiye e ki t ap rele yo te konn pwoklame pawòl lavi yo; yo te reprimande, konseye, epi sipliye. Kèk nan moun ki te konn dezonore Bondye yo te repanti e yo te imilye kè yo devan Li. Men, laglwa Senyè a te kite Izrayèl; byenke anpil te toujou kontinye pratike fòm relijyon an, pisans ak prezans Li te manke.” Testimonies, volim 5, 208–210.
Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.
Moun yo senbolize pa Danyèl pandan li te kanpe devan Belchaza, ki konnen « Lavni pou Amerik », yo pral resevwa « wòb wouj violèt » Danyèl la, yon « kolye an lò », epi yo pral pwoklame yo kòm « twazyèm chèf nan wayòm nan ». Wouj violèt se siy ak koulè premye pitit yo, ki resevwa yon pòsyon doub nan eritaj Papa a, e se yo menm ki san karantkatmil yo.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Sa yo se moun ki pa t sal ak fanm; paske yo se vyèj. Sa yo se moun ki swiv Ti Mouton an kote li ale. Yo te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. Revelasyon 14:4.
Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.
Nan de pen sa yo leve anlè kòm yon siy, se premye pitit la (premye fwi yo) yo mete yon fil wouj violèt sou men li.
And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.
Epi sa, pandan li t ap akouche, youn nan timoun yo lonje men l deyò; epi fanmsaj la pran l, mare yon fil wouj sou men l, li di: Se li ki sòti an premye. Men, pandan li t ap rale men l tounen, gade, frè li a soti; epi li di: Ki jan ou fè fè yon twou pou pase konsa? Se poutèt sa yo rele non li Farèz. Apre sa, frè li a soti, li menm ki te gen fil wouj la sou men li; epi yo rele non li Zara. Jenèz 38:28–30.
The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.
Premye mansyone “wouj violèt” nan Ekriti yo se lè “Zarah,” ki se premye pitit la, e ki gen non ki vle di “yon limyè k ap leve,” te soti an premye nan mitan marasa Jida te fè yo. Manman an, Tamà (ki te fè kòm pwostitiye), te madanm move pitit gason Jida a ki te mouri. Zarah, “limyè k ap leve” a, te soti nan tribi Jida a, e li te gen yon fil wouj violèt sou men li. “Pharez” vle di fè yon brèch, e li reprezante sila yo ki detache yo de papote a, epi ki soti Babilòn pandan kriz lwa dimanch la.
The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.
“Liy wouj violèt” la te sèvi tou kòm siy ki te pwoteje jennès Jeriko a, lè vil Jeriko te detwi.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.
Gade, lè nou antre nan peyi a, ou va mare kòd sa a an fil wouj violèt nan fenèt kote ou te fè nou desann lan; epi ou va rasanble bò kote ou papa ou, manman ou, frè ou yo, ak tout moun lakay papa ou. Epi sa va rive, nenpòt moun ki soti deyò pòt kay ou al nan lari a, san li va sou tèt pa li, epi nou menm n ap san koupab; men nenpòt moun ki va avèk ou anndan kay la, san li va sou tèt pa nou, si yon men ta leve sou li. Men, si ou fè konnen zafè pa nou sa a, lè sa a nou va delivre anba sèman ou te fè nou fè a. Epi li di: Dapre pawòl nou yo, konsa se pou sa fèt. Epi li voye yo ale, e yo pati; epi li mare kòd wouj violèt la nan fenèt la. Jozye 2:18–21.
Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.
Rad wouj violèt Danyèl la montre ke li reprezante san karan-kat mil yo, premye nan de pen balanse yo ki leve anlè. Kòm pen, yo reprezante Pen syèl la, yo menm ki te mete yon rad wouj violèt sou li nan sal komen an sou chemen li pou ale nan kwa a. Nan sal fèt Bèlchaza a, ki te tipifye sal komen an kote yo te mete yon rad wouj violèt sou Jezi, yo bay li a moun ki konprann kriz ki toupre a nan “Future for America”.
Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.
Lè sa a, sòlda gouvènè a mennen Jezi nan pretwa a, epi yo rasanble tout kòwòt sòlda yo bò kote li. Yo dezabiye li, epi yo mete yon gwo rad wouj violèt sou li. Matye 27:27, 28.
The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.
Wòb yo bay moun Danyèl reprezante yo se wòb jistis Kris la, ki blan.
Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.
Annou rejwi e annik kontan, epi annou bay li glwa; paske maryaj Ti Mouton an rive, e madanm li pare tèt li. E yo te bay li pou l abiye ak twal fin blan, pwòp e klere; paske twal fin blan an se jistis sen yo. Revelasyon 19:7, 8.
The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.
Wòb yo bay sa yo ki reprezante kòm Danyèl la se ni wouj violèt ni blan, paske wòb yo te lave ak savon foulon an, pa foulon Malachi chapit twa a, lè li pirifye pitit gason Levi yo.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.
Men kiyès ki kapab sipòte jou vini li a? e kiyès ki va kanpe lè li parèt? paske li tankou dife rafinè a, e tankou savon foulon yo: Epi li va chita tankou yon rafinè ak yon moun k ap pirifye ajan; epi li va pirifye pitit gason Levi yo, e li va netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan ladwati. Malachi 3:2, 3.
The robe is white, but only because it was washed in the scarlet blood of the lamb.
Wòb la blan, men se sèlman paske yo te lave l nan san wouj violèt Ti Mouton an.
And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.
Epi soti nan Jezi Kris la, ki se temwen fidèl la, premye pitit ki leve soti vivan pami mò yo, ak chèf wa tè a. A li menm ki te renmen nou, e ki lave nou anba peche nou yo nan pwòp san pa li, epi ki fè nou wa ak prèt pou Bondye ak Papa li a; a li menm glwa ak dominasyon pou tout tan tout tan. Amèn. Revelasyon 1:5, 6.
The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.
Premye fwa yo mansyone yon chenn annò, se lè yo mete Jozèf nan tèt peyi Lejip.
And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.
Epi Farawon di Jozèf: Gade, mwen mete ou sou tout peyi Lejip la. Epi Farawon wete bag li nan men li, li mete l nan men Jozèf, li abiye l ak rad twal fen blan, epi li mete yon chenn an lò nan kou li; epi li fè l monte nan dezyèm cha li te genyen an; epi yo t ap rele devan li: Bese jenou! Konsa li mete l chèf sou tout peyi Lejip la. Epi Farawon wete bag li nan men li, li mete l nan men Jozèf, li abiye l ak rad twal fen blan, epi li mete yon chenn an lò nan kou li. Jenèz 41:41–43.
The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”
Rezon an ki fè Farawon te nonmen Jozèf kòm chèf sou Ejip, se paske Jozèf te kapab entèprete rèv Farawon an sou “sèt tan,” anrapò ak souf destriktif “van lès” la.
And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.
Epi Farawon di Jozèf: Nan rèv mwen, gade, mwen te kanpe sou bò larivyè a. Epi, gade, sèt bèf te monte soti nan larivyè a, yo te gra e bèl nan aparans; epi yo t ap manje nan yon savann. Epi, gade, sèt lòt bèf te monte apre yo, mèg, lèd anpil nan aparans, e zo ak po, tankou mwen pa t janm wè nan tout peyi Lejip la poutèt jan yo te move. Epi bèf mèg yo ak bèf lèd yo te manje premye sèt bèf gra yo. Epi lè yo te fin manje yo, sa pa t ka konnen yo te manje yo; men yo te toujou lèd nan aparans, tankou okòmansman. Se konsa mwen leve. Epi mwen te wè nan rèv mwen, e, gade, sèt zòrèy ble te pouse sou yon sèl tij, plen e bon. Epi, gade, sèt zòrèy ble, chèch, mèg, e van solèy leve a te boule yo, te pouse apre yo. Epi zòrèy ble mèg yo te devore sèt bon zòrèy ble yo. Epi mwen te rakonte sa bay majisyen yo; men pa t gen youn ki te kapab esplike m sa. Epi Jozèf di Farawon: Rèv Farawon an se yon sèl. Bondye fè Farawon wè sa li pral fè. Jenèz 41:17–25.
Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.
Jozèf te entèprete rèv Farawon an selon prensip “liy sou liy”, paske li te premye fè Farawon konnen de rèv yo se te yon sèl. Apre sa, li te entèprete mo “sèt” la, ki te asosye ak “bèf” yo ak “zòrèy” yo, kòm senbòl. Mo “sèt” la nan pasaj la se menm mo yo tradui kòm “sèt fwa” nan Levitik vennsis. Jozèf te entèprete “sèt” la kòm yon senbòl sèt ane, oswa de mil senksan venn jou. Jozèf ak Danyèl toude t ap entèprete yon senbòl “sèt fwa” Levitik vennsis la.
In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.
Nan rèv Farawon an, se zòrèy mayi yo ki te “cheche anba van lès la” ki te pwodui grangou a. Liy sou liy, jan Jozèf sèvi avè l dirèkteman, “van lès la” idantifye se Islam ki pwodui peryòd grangou a ak efondreman ekonomik la ki kòmanse lè yo bay Jozèf ak Danyèl kolye an lò a, ki reprezante leve drapo a pou lemonn (Ejip Jozèf la), epi pou rele lòt twoupo Bondye a soti nan Babilòn (Danyèl la).
The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.
De kòn Etazini yo reprezante tout pouvwa pwofesi Bib la ki prezante kòm de nasyon. Sa ta gen ladan Lafrans, ki pwofetikman konpoze de Sodòm ak Lejip, epi Izrayèl ki te konpoze de wayòm nò a ak wayòm sid la, ansanm ak Anpi Medo-Pès la. De kòn Medo-Pès yo nan Danyèl chapit uit la montre ke youn nan kòn wayòm nan leve an dènye.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Apre sa mwen leve je m, mwen gade; epi, gade, devan larivyè a te kanpe yon belye ki te gen de kòn; de kòn yo te wo, men youn te pi wo pase lòt la, epi sila ki te pi wo a te pouse apre. Danyèl 8:3.
The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.
De kòn Mèd-Pès yo reprezante de kòn bèt tè a, e konsa youn nan kòn bèt tè a dwe pi wo epi leve an dènye. Nan tan lafen an an 1798, rèy bèt tè a te kòmanse, epi kòn Pwotestantis la te mennen sou Mòn Kamèl pa Eli pwofèt la, ki te reprezante pa William Miller. Te gen pou gen yon konfwontasyon ki t ap manifeste yon diferans ant vrè pwofèt la ak fo pwofèt la, e sa t ap akonpli nan eprèv Mòn Kamèl la, ki te dewoule depi 11 out 1840 rive jis 22 oktòb 1844.
Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.
Advantis milerit la te idantifye pa pwovidans kòm vrè pwofèt la, an menm tan an kote denominasyon pwotestan Etazini yo te retounen bò kote Wòm papal la, epi yo te vin tounen pitit fi li yo. An 1863, vrè kòn pwotestan Advantis milerit la te retounen nan menm kominyon ak pwotestantis aposta a lè li te retounen nan menm metòd etid Labib ki kòwonpi ak pwotestantis aposta a, pandan yo te kòmanse travay pwogresif yo pou rejte mesaj Eli a. Nan menm peryòd tan sa a, Lagè Sivil Etazini an te kòmanse. (Remake byen ke lè Sentespri a rejte, lè sa a lòt lespri a pran kontwòl, epi lagè toujou rezilta a.) Lè sa a, nasyon an te literalman, politikman ak pwofetikman divize. Depi lè sa a, kòn Repiblikenis la t ap angaje nan yon lit k ap vin pi entans ant de pati politik prensipal yo.
From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.
Depi 1863, yon senbòl divizyon, paske ane sa a te menm sant lagè sivil la ant Nò ak Sid, te parèt de faksyon politik nan kòn Repibliken an ak de faksyon nan kòn Pwotestan an, ki te fòme ak pati Demokrat ak Repibliken yo, ansanm ak Pwotestan aposta ki kenbe dimanch ak sila yo ki kenbe Saba a. Divizyon doub chak kòn te prefigire nan jou Kris la pa Sadiseyen yo ak Farizyen yo. Yon gwoup te rejte prensip fondatè yo nètale, epi lòt la te deklare li t ap soutni prensip fondatè yo, men finalman li te ranplase yo ak tradisyon ak koutim lèzòm.
On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.
Nan dat 11 septanm 2001, peryòd tès imaj bèt la te inisye pwofetikman, e li rive nan pik li nan lwa dimanch la, oswa nan fèt gwo sou Belchaza te fè nan sou. Lwa dimanch la se mak ki idantifye ke konbinezon legliz ak leta a rive nan devlopman total li. Nan moman sa a, de kòn Repiblikanis aposta a ak Pwotestantis aposta a vin tounen yon sèl kòn aposta, e se lè sa a yo fè Danyèl tounen twazyèm kòn nan, oswa twazyèm chèf la, oswa vrè kòn pwotestan an ki leve an dènye e ki pi wo, paske se lè sa a yo leve l anlè tankou yon drapo.
Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.
Jozèf ak Danyèl se menm liy pwofesi a, paske liy sou liy, tout pwofèt yo ap idantifye dènye jou yo. Yo toude te rekonèt “sèt tan yo” lè yo te wè sa. “Van lès” Islam nan ap antre anba miray la, pandan y ap bay Beltchaza ak Farawon entèpretasyon yo sou sa “Lavni Amerik la” ye. Yo abiye ak “wòb wouj violèt” jistis Kris la, ki se “wòb blan” nan, ki vin fèt konsa pa san Kris la. Yo leve anlè tankou yon drapo, epi yo reprezante tankou yon kouwòn, oswa yon chenn an lò, pandan yo vin twazyèm chèf la ki monte pi wo e ki monte an dènye.
We will continue with Daniel chapter six, in the next article.
N ap kontinye ak Dànyèl chapit sis la, nan pwochen atik la.
“In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.
“Nan dènye nuit sa a, nan foli demans sa a, Bèlchaza ak gran chèf li yo te fin ranpli mezi koupabilite pa yo ansanm ak koupabilite wayòm Kaldeyen an. Men Bondye pa t kapab ankò, ak men ki te konn kenbe sa dèyè a, anpeche malè ki t ap vini an. Atravè anpil dispozisyon pwovidans li yo, Bondye te chèche anseye yo respè pou lalwa li. ‘Nou ta geri Babilòn,’ Li te deklare konsènan sila yo ki jijman yo te deja rive jouk nan syèl la, ‘men li pa geri.’ Jeremi 51:9. Poutèt etranj pèsevèsyon kè lèzòm, Bondye te finalman wè li nesesè pou pwononse santans irevokab la. Bèlchaza te gen pou l tonbe, e wayòm li an te gen pou l pase nan men lòt moun.” Prophets and Kings, 530.