Daniel chapter one represents the history of the first and second angels from August 11, 1840, until October 22, 1844. Daniel chapter four also addresses the history of the first and second angels from 723 BC, until October 22, 1844. Of course, this is impossible to see without the latter rain methodology of “line upon line.”
Danyèl chapit youn reprezante istwa premye ak dezyèm zanj yo depi 11 dawout 1840 rive jouk 22 oktòb 1844. Danyèl chapit kat la tou pale sou istwa premye ak dezyèm zanj yo depi 723 av. J.-K. rive jouk 22 oktòb 1844. Natirèlman, sa enposib pou wè san metodoloji lapli dènyè a ki rele “liy sou liy.”
Nebuchadnezzar, in chapter four, is a very complex prophetic symbol. It is important to remind ourselves of what he represents as we begin to consider the unsealing of the Ulai River vision in the history of William Miller. Nebuchadnezzar’s second dream, not unlike William Miller’s second dream, represented the “seven times,” of Leviticus twenty-six, which is the prophetic thread that weaves the entire book of Daniel together. When Daniel interpreted Nebuchadnezzar’s dream of chapter four, he warned him of a coming judgment, and in so doing typified the first angel’s message that arrived into history at the “time of the end” in 1798.
Nebikadneza, nan chapit kat la, se yon senbòl pwofetik ki trè konplèks. Li enpòtan pou nou sonje sa li reprezante pandan n ap kòmanse konsidere devwale vizyon Rivyè Ulai a nan istwa William Miller. Dezyèm rèv Nebikadneza a, menm jan ak dezyèm rèv William Miller la, te reprezante “sèt tan” Levitik ventisiz la, ki se fil pwofetik ki tise tout liv Danyèl la ansanm. Lè Danyèl te entèprete rèv Nebikadneza a nan chapit kat la, li te avèti l konsènan yon jijman ki t ap vini; epi lè li te fè sa, li te vin yon tip mesaj premye zanj lan ki te antre nan listwa nan “tan lafen an” an 1798.
When the judgment that Nebuchadnezzar was warned was to come arrived, the arrival typified October 22, 1844, when the investigative judgment began. In chapter four, both the warning message provided by Daniel, and the arrival of the judgment connected with the warning message were represented by the word “hour”. The “hour” of Nebuchadnezzar’s judgment represented the “hour” of God’s judgment in the first angel’s message. It also typified the “hour” of the Sunday law, when God’s executive judgment begins. The portion of Daniel chapter four that represents the arrival of the first angel’s message in 1798, and the arrival of the third angel on October 22, 1844, which is symbolized by the word “hour,” is then repeated and enlarged upon. The technique of repeat and enlarge is a prophetic technique that occurs repeatedly in prophecy, but especially in the book of Daniel.
Lè jijman Nebikadneza te resevwa avètisman sou li a rive, rive sa a te sèvi kòm tip pou 22 oktòb 1844, lè jijman ankèt la te kòmanse. Nan chapit kat la, ni mesaj avètisman Danyèl te bay la, ni rive jijman ki te gen rapò ak mesaj avètisman an, te reprezante pa mo “lè a”. “Lè a” nan jijman Nebikadneza a te reprezante “lè a” nan jijman Bondye a nan mesaj premye zanj lan. Li te sèvi tou kòm tip pou “lè a” nan lwa dimanch lan, lè jijman egzekitif Bondye a kòmanse. Pati nan Danyèl chapit kat ki reprezante rive mesaj premye zanj lan an 1798, ak rive twazyèm zanj lan nan 22 oktòb 1844, ki senbolize pa mo “lè a,” answit repete epi elaji sou li. Teknik repete epi elaji a se yon teknik pwofetik ki parèt repete nan pwofesi, men espesyalman nan liv Danyèl la.
Once Nebuchadnezzar arrived at the “hour” of judgment, the “seven times,” that was his judgment, began, and as the king of the north, he then represented the judgment brought upon the northern kingdom of Israel in 723 BC. He was given the heart of a beast, and a beast is a kingdom in Bible prophecy, and from 723 BC, through to 1798, he represented the two forms of paganism that are so often the subject of the book of Daniel.
Depi Nebikadnetsa te rive nan “lè” jijman an, “sèt tan” yo, ki te jijman pa li, te kòmanse; epi antanke wa nò a, li te reprezante jijman ki te tonbe sou wayòm nò Izrayèl la an 723 av. J.-K. Yo te ba li kè yon bèt, epi yon bèt se yon wayòm nan pwofesi biblik; e depi 723 av. J.-K. rive jis an 1798, li te reprezante de fòm paganism yo ki tèlman souvan sijè liv Danyèl la.
For twelve hundred and sixty days, representing twelve hundred and sixty years, he represented the pagan desolating power, and then for another twelve hundred and sixty days, symbolizing twelve hundred and sixty years, he represented the papal desolating power. The heart of both desolating powers was the same, for papalism is simply paganism wearing the profession of Christianity.
Pandan mil de san swasant jou, ki reprezante mil de san swasant ane, li te reprezante pouvwa devastatè payen an; epi pandan yon lòt mil de san swasant jou, ki senbolize mil de san swasant ane, li te reprezante pouvwa devastatè papal la. Kè toude pouvwa devastatè yo te menm bagay la, paske papalis se senpleman payanis ki mete pwofesyon Krisyanis la sou li.
At the “end of the days,” which is a symbol identified in Daniel chapter twelve, that represents the “time of the end” in 1798, his kingdom was restored unto him. The testimony of Daniel four, and the Spirit of Prophecy, identifies that when his kingdom was restored at the “end of the days,” he was a converted man. He then becomes a prophetic symbol of four significant truths. He becomes the prophetic link between the dragon power of paganism, which he represented in the first half of his “seven times,” and of the beast power, which he represented in the last half of his “seven times.” As a symbol of those two powers, standing as a restored kingdom in 1798, he then represents the third desolating power (the false prophet), which was to reign for seventy symbolic years, while the whore of Tyre was forgotten. As the king of Babylon, Nebuchadnezzar represents the prophetic link between the three powers that would become modern Babylon in the last days, which then leads the world to Armageddon.
Nan “fen jou yo,” ki se yon senbòl yo idantifye nan chapit douz liv Dànyèl la, e ki reprezante “tan lafen an” an 1798, wayòm li te retabli ba li. Temwayaj Dànyèl 4 la, ansanm ak Lespri Pwofesi a, idantifye ke lè wayòm li te retabli ba li nan “fen jou yo,” li te yon nonm konvèti. Lè sa a, li vin tounen yon senbòl pwofetik pou kat verite enpòtan. Li vin tounen lyen pwofetik ant pouvwa dragon payanis la, ke li te reprezante nan premye mwatye “sèt tan” li yo, ak pouvwa bèt la, ke li te reprezante nan dènye mwatye “sèt tan” li yo. Antanke senbòl de pouvwa sa yo, kanpe kòm yon wayòm retabli an 1798, lè sa a li reprezante twazyèm pouvwa dezolatè a (fo pwofèt la), ki te dwe gouvène pandan swasanndis ane senbolik, pandan ke fanm movèz vi Tir la te tonbe nan oubli. Antanke wa Babilòn, Nebikadnetsa reprezante lyen pwofetik ant twa pouvwa ki t ap vin tounen Babilòn modèn nan dènye jou yo, e ki apre sa mennen mond lan rive nan Amagedòn.
He also represented the birth of the United States as the earth beast, which began in 1798 as a lamb, symbolized by his converted experience. He would simultaneously represent the two horns on the earth beast, which as Republicanism and Protestantism representing the strength of the United States, which was what allowed it to become the most favored nation in the world. Yet at the end of the seventy symbolic years those two horns would then be represented as apostate Republicanism and apostate Protestantism, with both horns divided into two classes. Republicanism’s horn would consist of the Democratic party that openly disregarded the sacred principles of the Constitution, and the Republican party that professed to be the defenders and champions of the Constitution, but in actuality denying the sacred principles of the Constitution, while choosing traditions and customs to supersede the principles within that sacred document.
Li te reprezante tou nesans Etazini kòm bèt ki soti nan tè a, ki te kòmanse an 1798 kòm yon ti mouton, sa ki te senbolize pa eksperyans konvèsyon li. An menm tan, li t ap reprezante de kòn ki sou bèt ki soti nan tè a, sa vle di Repiblikanis ak Pwotestantis, ki te reprezante fòs Etazini, e se sa menm ki te pèmèt li vin nasyon ki pi favorize nan mond lan. Men, nan fen swasanndis ane senbolik sa yo, de kòn sa yo t ap vin reprezante kòm Repiblikanis aposta ak Pwotestantis aposta, avèk toude kòn yo divize an de klas. Kòn Repiblikanis lan t ap konpoze ak pati Demokrat la, ki ouvètman meprize prensip sakre Konstitisyon an, epi pati Repibliken an, ki te deklare li se defansè ak chanpyon Konstitisyon an, men an reyalite li t ap nye prensip sakre Konstitisyon an, pandan li t ap chwazi tradisyon ak koutim pou ranplase prensip ki nan dokiman sakre sa a.
The two parties were typified by the Sadducees and Pharisees in the time of Christ. The spirit of the Sadducees and Pharisees would also be manifested in the horn of apostate Protestantism, with one class upholding Sunday worship and the other Sabbath worship. Nebuchadnezzar’s converted condition at the “end of the days,” in 1798, fitly represents the United States, and both horns of the earth beast. All three symbols—the earth beast and its two horns, were destined to change from a lamb unto a dragon.
De pati yo te prefigire pa Sadiseyen yo ak Farizyen yo nan tan Kris la. Lespri Sadiseyen yo ak Farizyen yo t ap manifeste tou nan kòn pwotestantis aposta a, avèk yon klas k ap soutni adorasyon dimanch epi lòt la adorasyon saba. Kondisyon Nebikadneza lè li te konvèti a nan “fen jou yo,” an 1798, reprezante Etazini yon fason ki apwopriye, ansanm ak toude kòn bèt ki soti sou tè a. Tout twa senbòl yo—bèt ki soti sou tè a ak de kòn li yo—te destine pou chanje soti nan yon ti mouton pou rive vin yon dragon.
Nebuchadnezzar, at the end of his “seven times,” represented the link which identified his literal kingdom of Babylon as the symbol of modern Babylon in the last days, which is made up of the dragon, the beast and the false prophet. He also represented the three prophetic entities represented by the earth beast with two horns, that changes from a lamb unto a dragon during the seventy symbolic years that the whore of Tyre is forgotten. It is profound that his literal kingdom is the very kingdom that typifies the kingdom that reigns for seventy symbolic years.
Nebikadneza, nan fen “sèt tan” li yo, te reprezante lyen ki te idantifye wayòm literal Babilòn li a kòm senbòl Babilòn modèn nan dènye jou yo, ki fòme ak dragon an, bèt la ak fo pwofèt la. Li te reprezante tou twa antite pwofetik yo ke bèt ki soti sou tè a avèk de kòn yo reprezante, bèt sa a ki chanje soti nan yon ti mouton pou l vin tounen yon dragon pandan swasanndis ane senbolik kote jennès Tir la bliye. Sa gen yon pwofondè remakab dèske wayòm literal li a se menm wayòm nan ki sèvi kòm tip wayòm ki gouvène pandan swasanndis ane senbolik yo.
Nebuchadnezzar’s symbolism of chapter four, is to be laid over the top of chapter one. When that application is made, it brings together the waymarks of Millerite history, and confirms several truths of the Ulai River vision that were unsealed at that time. The foundation and central pillar of the Millerite movement was the question and answer of Daniel chapter eight, and verses thirteen and fourteen. The question was, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”
Senbòl Nebikadnetsa ki nan chapit kat la dwe poze sou chapit youn nan. Lè aplikasyon sa a fèt, li mete ansanm pwen enpòtan yo nan istwa milerit la, epi li konfime plizyè verite nan vizyon Rivyè Ulayi a ki te desegele nan epòk sa a. Fondasyon ak poto mitan mouvman milerit la se te kestyon ak repons ki nan Daniel chapit uit la, nan vèsè trèz ak katòz. Kestyon an te: “Jiska kilè vizyon an va dire konsènan sakrifis tout tan an, ak transgresyon devastasyon an, pou yo lage ni sanktyè a ni lame a pou yo pilonnen yo anba pye?”
Of the hundreds, if not thousands of added words in the Bible, it is only the added word “sacrifice” that inspiration identifies as not belonging to the text. When the word is properly removed it clearly identifies that “the daily and the transgression” are two distinct desolating powers. Sister White specifically identifies the word “sacrifice” was added by human wisdom and does not apply to the text, and in the same passage she also identifies that the Millerites were correct in identifying “the daily” as paganism. The grammatical terms within the question of verse thirteen, were carefully identified by Christ through the writings of Sister White, and when governed by the texts and the added inspired instructions, the question is, “How long shall be the vision concerning the two desolating powers of paganism and papalism, that were to trample down both the sanctuary and God’s people?”
Pami plizyè santèn, si se pa plizyè milye, mo yo te ajoute nan Bib la, se sèl mo ajoute a, “sakrifis”, enspirasyon idantifye kòm pa fè pati tèks la. Lè yo retire mo a jan sa dwe fèt, sa montre klèman ke “chak jou a ak transgresyon an” se de pouvwa devastatris ki diferan. Sè White idantifye espesyalman ke mo “sakrifis” la te ajoute pa sajès lèzòm e li pa aplike ak tèks la, epi nan menm pasaj la li idantifye tou ke Millerit yo te gen rezon lè yo te idantifye “chak jou a” kòm paganism. Tèm gramè ki nan kestyon vèsè trèz la, Kris te idantifye yo ak anpil swen atravè ekriti Sè White yo, epi lè yo dirije pa tèks yo ak enstriksyon enspire ki te ajoute yo, kestyon an se: “Konbyen tan vizyon an va dire konsènan de pouvwa devastatris paganism ak papism yo, ki te gen pou pilonnen ni Tanp lan ni pèp Bondye a?”
Therefore, when Nebuchadnezzar is located at the “time of the end,” in 1798, he is representing a converted man and therefore represents the “wise” that would understand the central pillar and foundation of Adventism. His conversion identifies the “wise” that understand the “increase of knowledge” which was unsealed at that time, but his own prophetic symbolism directly illustrates the history that is the subject of the question of, “how long would be the vision of the desolating power of paganism and papalism which would trample down God’s people (the host), and God’s sanctuary?” As a symbol of a “wise virgin” who understands the “increase of knowledge,” he represents William Miller, for Miller is the symbol of those who were “wise” in the history that began at the “time of the end,” in 1798.
Se poutèt sa, lè Nebikadneza plase nan “tan lafen an,” an 1798, li reprezante yon nonm ki konvèti e konsa li reprezante “moun saj yo” ki t ap konprann poto santral la ak fondasyon Advantis la. Konvèsyon li idantifye “moun saj yo” ki konprann “ogmantasyon konesans lan” ki te devwale nan tan sa a, men pwòp senbolis pwofetik pa li a ilistre dirèkteman istwa ki se sijè kestyon an: “konbyen tan vizyon an t ap dire konsènan pouvwa devastatè payenis la ak papis la ki t ap foule pèp Bondye a (lame a), ansanm ak sanktyè Bondye a?” Antanke senbòl yon “vyèj saj” ki konprann “ogmantasyon konesans lan,” li reprezante William Miller, paske Miller se senbòl sila yo ki te “saj” nan istwa ki te kòmanse nan “tan lafen an,” an 1798.
Nebuchadnezzar is a symbol of the waymark of the “time of the end,” and when laid over chapter one, he also represents the arrival of the first angel at that time, because in chapter four, the “hour” in which Daniel provides Nebuchadnezzar with the warning message, marks when the first angel arrived, and that was 1798. The “hour” when Nebuchadnezzar’s judgment arrived, represented the “hour” of the beginning of God’s investigative judgment on October 22, 1844. The waymarks produced by the symbolism of Nebuchadnezzar in chapter four, are 723 BC, 538, 1798 (the time of the end) and October 22, 1844.
Nèbikadneza se yon senbòl waymak “tan lafen an”, epi lè yo mete l sou chapit premye a, li reprezante tou rive premye zanj lan nan tan sa a, paske nan chapit kat la, “lè” kote Danyèl bay Nèbikadneza mesaj avètisman an make moman premye zanj lan te rive, e sa te an 1798. “Lè” jijman Nèbikadneza a te rive a te reprezante “lè” kòmansman jijman ankèt Bondye a, sou 22 oktòb 1844. Waymak senbolis Nèbikadneza a pwodui nan chapit kat la se 723 av. J.-K., 538, 1798 (tan lafen an), ak 22 oktòb 1844.
The waymarks of Millerite history in Daniel chapter one, begin with Jehoiakim, who is a symbol of the empowerment of the first message which had arrived at the “time of the end,” in 1798. The empowerment of the first message, represented by Jehoiakim, marks August 11, 1840. The conquering of Jehoiakim begins the seventy years of Babylon’s reign, that ends with the decree of Cyrus. Chapter one of Daniel identifies a three-step testing process, represented as a dietary test, followed by a visual test that concludes with a litmus test. Those three tests represent August 11, 1840, when the mighty angel that was no less a personage than Jesus Christ, came down out of heaven with a little book that God’s people were then to “eat”, just as Daniel and the three worthies chose to eat the diet of pulse, rather than the diet of Babylon.
Repè listwa Millerit la nan Danyèl chapit premye a kòmanse avèk Jojakim, ki se yon senbòl otorizasyon premye mesaj la ki te rive nan “tan lafen an”, an 1798. Otorizasyon premye mesaj la, ke Jojakim reprezante, make 11 dawout 1840. Konkèt Jojakim nan kòmanse swasanndizan dominasyon Babilòn nan, ki fini avèk dekrè Siris la. Chapit premye Danyèl la idantifye yon pwosesis eprèv an twa etap, ki reprezante kòm yon eprèv alimantè, apre sa yon eprèv vizyèl ki fini avèk yon eprèv detèminan. Twa eprèv sa yo reprezante 11 dawout 1840, lè zanj pwisan an, ki pa t mwens pase Jezikri li menm, te desann sot nan syèl la avèk yon ti liv ke pèp Bondye a te dwe “manje” lè sa a, menm jan Danyèl ak twa jenn gason yo te chwazi manje legim ak grenn olye yo te manje manje Babilòn nan.
The second test of that process represented the manifestation of the Protestant churches’ rejection of Miller’s message (the first angel’s message), when a distinction could then be seen between the Millerite movement, and the Protestant churches that then began their prophetic role as apostate Protestantism. The distinction between those two classes was as marked as was Daniel and the three worthies’ flesh appearing fairer and fatter for eating the heavenly food, instead of the Babylonian diet. That distinction was marked at the end of the biblical year of 1843 (April 19, 1844), when the tarrying time of the parable of the ten virgins arrived.
Dezyèm tès pwosesis sa a te reprezante manifestasyon rejè legliz Pwotestan yo te fè anvè mesaj Miller la (premye mesaj zanj lan), lè yon distenksyon te kapab alò parèt ant mouvman Millerit la ak legliz Pwotestan yo ki te kòmanse lè sa a wòl pwofetik yo kòm Pwotestantis aposta. Distenksyon ant de klas sa yo te menm jan make ak jan chè Danyèl ak twa konpayon li yo te parèt pi bèl e pi gra poutèt yo te manje manje ki soti nan syèl la, olye rejim Babilòn nan. Distenksyon sa a te make nan fen ane biblik 1843 a (19 Avril 1844), lè tan reta parabòl dis vyèj yo te rive.
The third test, which was the litmus test, represented October 22, 1844 when, after three years, the “hour” came when Nebuchadnezzar himself judged and pronounced Daniel and the three worthies “ten times” better than the Babylonian wise men. Placing Daniel chapter four, over chapter one, produces the waymarks of Millerite history beginning with the “time of the end” in 1798; the empowerment of the first angel’s message on August 11, 1840; the first disappointment on April 19, 1844; and the great disappointment of October 22, 1844.
Twazyèm tès la, ki te tès desizif la, te reprezante 22 Oktòb 1844 lè, apre twa ane, “lè” a te rive kote Nebikadneza li menm te jije epi te deklare Danyèl ak twa jenn gason yo “dis fwa” pi bon pase saj Babilòn yo. Lè yo mete Danyèl chapit kat sou chapit en, sa pwodui pwen repè istwa Millerit la ki kòmanse ak “tan lafen an” an 1798; bay premye mesaj zanj lan puisans nan 11 Dawou 1840; premye desepsyon an nan 19 Avril 1844; epi gwo desepsyon an nan 22 Oktòb 1844.
Beyond identifying the specific waymarks of Millerite history, the two chapters, when brought together “line upon line,” illustrate the message of the first angel, identify the two desolating powers that are the subject of the foundational doctrine of the twenty-three hundred days, and also the three-step testing process of Daniel twelve which always occurs when the book of Daniel is unsealed.
Anplis idantifye repè espesifik istwa Milerit la, de chapit yo, lè yo mete yo ansanm “liy sou liy,” ilistre mesaj premye zanj lan, idantifye de pouvwa devastatè yo ki se sijè doktrin fondamantal de mil twa san jou yo, epi tou pwosesis tès an twa etap Daniel douz la, ki toujou rive lè liv Danyèl la desegele.
They also identify that Nebuchadnezzar, as the symbol of the wise in 1798, in conjunction with his second dream in chapter four, represents William Miller, whose movement was to become the true Protestant horn. The work of William Miller, that represents the foundational truths of Adventism, are represented upon Habakkuk’s two tables, and God directed in the production of both those sacred tables.
Yo idantifye tou ke Nebikadneza, kòm senbòl moun saj yo an 1798, ansanm ak dezyèm rèv li nan chapit kat la, reprezante William Miller, mouvman li a ki te pou vin vrè kòn Pwotestan an. Travay William Miller la, ki reprezante verite fondamantal Advantis yo, yo reprezante sou de tabak Abakik yo, e Bondye te dirije nan pwodiksyon toude tab sakre sa yo.
There were several prophetic truths that Miller did not see correctly because his vantage point of prophetic history disallowed him from recognizing that there are three desolating powers; not only paganism (the dragon), papalism (the beast), but also apostate Protestantism (the false prophet). In God’s providence those prophetic understandings of Miller, that were limited by his vantage point in history, were not represented upon the two sacred tables of Habakkuk.
Te gen plizyè verite pwofetik Miller pa t wè kòrèkteman, paske pwen de vi li sou listwa pwofetik la pa t pèmèt li rekonèt ke gen twa pouvwa k ap fè dezolasyon: pa sèlman payanis la (dragon an), papis la (bèt la), men tou pwotestantis aposta a (fo pwofèt la). Nan pwovidans Bondye a, konpreyansyon pwofetik Miller yo, ki te limite pa pwen de vi li nan listwa a, pa t reprezante sou de tab sakre Abakouk yo.
Nebuchadnezzar’s second dream in chapter four of Daniel, represents William Miller’s second dream. Both dreams address the “seven times,” and Miller’s dream identifies the rejection of his work that began in 1863, and escalates until the Midnight Cry. Both dreams end with a kingdom restored after a period of scattering. For this reason, we will consider Miller’s second dream, before we consider directly the vision of the Ulai River that was unsealed in 1798.
Dezyèm rèv Neboukadnetsa a nan chapit kat liv Danyèl la reprezante dezyèm rèv William Miller la. Toude rèv yo trete “sèt tan yo”, e rèv Miller la idantifye rejè travay li a ki te kòmanse an 1863, epi ki vin ogmante jouk rive nan Kri a nan Mitan Lannwit. Toude rèv yo fini ak yon wayòm ki retabli apre yon peryòd dispèsyon. Se poutèt sa, n ap konsidere dezyèm rèv Miller la anvan nou konsidere dirèkteman vizyon Rivyè Ulayi a ki te sele ouvè an 1798.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
“Mwen te reve ke Bondye, pa yon men envizib, te voye ban mwen yon bwat presye ki te fèt ak anpil atizay, apeprè dis pous longè sou sis pous kare, fèt an eben ak pèl byen enkriste avèk anpil delika. Te gen yon kle tache ak bwat la. Menm lè a mwen pran kle a epi mwen louvri bwat la; lè sa a, pou mèvèy ak sezisman mwen, mwen jwenn li te plen ak tout kalite ak tout gwosè bijou, dyaman, pyè presye, ak pyès lajan an lò ak an ajan nan tout dimansyon ak tout valè, yo te byen ranje chak nan plas pa yo nan bwat la; e konsa yo te ranje a, yo te reflete yon limyè ak yon laglwa ki pa t gen parèy eksepte solèy la sèlman.
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
“Mwen te panse li pa t devwa m pou m jwi bèl vizyon sa a pou kont mwen sèlman, byenke kè m te plen lajwa devan klate, bèlte, ak valè sa ki te ladan l yo. Se poutèt sa, mwen te mete l sou yon tab santral nan chanm mwen, epi mwen te fè fè konnen ke tout moun ki te gen dezi a te kapab vini pou yo wè pi bèl ak pi briyan vizyon je moun te janm wè nan lavi sa a.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
“Moun yo te kòmanse antre, okòmansman yo te piti an kantite, men yo t ap ogmante jouk yo te vin tounen yon foul. Lè yo te fèk gade anndan bwat la, yo te sezi epi yo te rele ak lajwa. Men lè kantite moun k ap gade yo te ogmante, chak moun te kòmanse brase pyè bijou yo, rale yo soti nan bwat la epi gaye yo sou tab la. Mwen te kòmanse panse ke mèt la t ap mande m bwat la ak pyè bijou yo ankò nan men mwen; epi si m te kite yo gaye, mwen pa t ap janm kapab remete yo nan plas yo nan bwat la ankò tankou anvan; epi mwen te santi mwen pa t ap janm kapab fè fas ak responsablite sa a, paske li t ap twò gwo. Lè sa a, mwen te kòmanse sipliye moun yo pou yo pa manyen yo, ni pou yo pa retire yo nan bwat la; men plis mwen te sipliye, se plis yo te gaye yo; e kounye a yo te sanble ap gaye yo toupatou nan chanm nan, atè a ak sou chak moso mèb ki te nan chanm nan.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
“Mwen wè answit ke, pami vrè pyè presye yo ak pyès monnen yo, yo te gaye yon kantite san non pyè presye fo ak pyès monnen kontrefè. Mwen te fache anpil poutèt move konduit derespektan yo ak engratitid yo, e mwen te repwoche yo epi fè yo reprimand pou sa; men plis mwen te repwoche yo, se plis yo t ap gaye pyè presye fo yo ak pyès monnen manti yo nan mitan sa ki te vrè yo.
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
“Lè sa a, nanm fizik mwen te vin fache anpil, e mwen te kòmanse sèvi ak fòs fizik pou pouse yo deyò chanm nan; men pandan m t ap pouse youn deyò, twa lòt t ap antre epi yo t ap pote pousyè, rabotay bwa, sab, ak tout kalite fatra, jiskaske yo te kouvri chak nan vrè bijou yo, dyaman yo, ak pyès monnen yo, konsa yo te tout disparèt devan je moun. Yo te dechire ti bwat mwen an an miyèt moso tou, epi yo te gaye l nan mitan fatra a. Mwen te panse pa t gen pesonn ki t ap pran lapenn mwen ni kòlè mwen an an konsiderasyon. Mwen te vin dekouraje nèt ale e san kouraj, epi mwen te chita pou m kriye.
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
“Pandan m t ap kriye konsa epi m t ap fè dèy pou gwo pèt mwen ak responsablite mwen, mwen sonje Bondye, epi mwen priye avèk anpil chalè pou Li ta voye sekou ban mwen. Menm lè a, pòt la louvri, epi yon nonm antre nan chanm nan; lè sa a tout moun yo soti ladan l. Epi li menm, avèk yon bwòs pousyè nan men li, louvri fenèt yo, epi li kòmanse bale pousyè ak fatra soti nan chanm nan.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
“Mwen te rele l pou l sispann, paske te gen kèk bijou ki gen anpil valè ki te gaye nan mitan debri yo.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Li te di m: “Pa pè,” paske li t ap “pran swen yo.”
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Lè sa a, pandan li t ap bale pousyè ak fatra a, fo bijou ak pyès monnen kontrefè yo tout leve, yo soti pa fenèt la tankou yon nwaj, epi van an pote yo ale. Nan tout ajitasyon an, mwen te fèmen je m pou yon ti moman; lè m louvri yo, tout fatra a te disparèt nèt. Bijou ki gen anpil valè yo, dyaman yo, pyès lò ak pyès ajan yo, te gaye an abondans toupatou nan chanm nan.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Lè sa a, li mete sou tab la yon kofrè, ki te pi gwo anpil e pi bèl pase premye a, epi li ranmase bijou yo, dyaman yo, pyès monnen yo, pa ponyen, epi li jete yo nan kofrè a, jiskaske pa t rete youn menm, byenke kèk nan dyaman yo pa t pi gwo pase pwent yon zepeng.”
“He then called upon me to ‘come and see.’
“Lè sa a, li rele m pou m ‘vin wè.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, everyone in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
“Mwen te gade andedan bwat la, men je m te avèg akòz sa m te wè a. Yo te klere dis fwa plis pase glwa yo te genyen anvan an. Mwen te panse yo te fwote nan sab anba pye moun mechan sa yo ki te gaye yo epi ki te pilonnen yo nan pousyè a. Yo te ranje nan yon bèl lòd andedan bwat la, chak youn nan plas li, san okenn mak vizib nan efò nonm ki te jete yo ladan an. Mwen te rele ak kè kontan menm, epi rèl sa a te reveye m.” Early Writings, 81–83.
We will address Miller’s dream in the next article.
Nou pral trete rèv Miller la nan atik kap vini an.
The following is an introduction of William Miller’s second dream, written by James White when he published Miller’s dream in the Advent Herald.
Sa ki vin apre a se yon entwodiksyon sou dezyèm rèv William Miller la, James White te ekri lè li te pibliye rèv Miller la nan Advent Herald.
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past Second Advent experience, and that God gave the dream for the benefit of the scattered flock.
“Rèv ki vin apre a te pibliye nan Advent Herald la, sa fè plis pase de zan. Lè sa a, mwen te wè li te make aklè eksperyans nou te genyen nan pase konsènan Dezyèm Avènman an, e Bondye te bay rèv la pou byen twoupo gaye a.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastics 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
“Pami siy ki montre gran jou Seyè a, ki gran e ki terib, pre rive, Bondye mete rèv yo. Gade Joèl 2:28–31; Travay 2:17–20. Rèv yo ka vini nan twa fason: premye, ‘nan anpil okipasyon.’ Gade Eklezyas 5:3. Dezyèmman, moun ki anba lespri sal ak twonpri Satan an ka fè rèv anba enfliyans li. Gade Detewonòm 8:1–5; Jeremi 23:25–28; 27:9; 29:8; Zakari 10:2; Jid 8. E twazyèmman, Bondye te toujou anseye, e li toujou ap anseye pèp li a plis oswa mwens pa rèv, ki vini pa mwayen zanj yo ak Sentespri a. Moun ki kanpe nan limyè klè verite a va konnen lè Bondye ba yo yon rèv; e moun sa yo p ap twonpe ni mennen sou move chemen pa fo rèv.”
“‘And he said, Hear now my words; if there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.’ Numbers 12:6. Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, [Genesis 37:5–9], and then the interesting story of their fulfilment in Egypt. ‘In Gibeon the Lord appeared to Solomon in a dream by night.’ 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
“‘Epi li di: Koute kounyeya pawòl mwen yo; si gen yon pwofèt nan mitan nou, mwen menm, Seyè a, m ap fè m konnen li nan yon vizyon, e m ap pale avè l nan yon rèv.’ Resansman 12:6. Jakòb te di: ‘Zanj Seyè a te pale avè m nan yon rèv.’ Jenèz 31:2. ‘E Bondye te vin jwenn Laban, moun peyi Siri a, nan yon rèv pandan lannwit.’ Jenèz 31:24. Li rèv Jozèf yo, [Jenèz 37:5–9], epi apre sa istwa enteresan akonplisman yo nan peyi Lejip. ‘Se nan Gabawon Seyè a te parèt devan Salomon nan yon rèv pandan lannwit.’ 1 Wa 3:5. Gran imaj enpòtan ki nan dezyèm chapit Danyèl la te bay nan yon rèv, menm jan tou kat bèt yo, elatriye, ki nan setyèm chapit la. Lè Ewòd t ap chèche detwi Ti Sovè a, Jozèf te resevwa avètisman nan yon rèv pou l sove ale ann Ejip. Matye 2:13.
“‘And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.’ Acts 2:17.
“‘Epi sa pral rive nan DÈNYE JOU YO, Bondye di, m ap vide nan Lespri mwen sou tout chè: pitit gason nou yo ak pitit fi nou yo va pwofetize, jèn gason nou yo va wè vizyon, e granmoun gason nou yo va fè rèv.’ Travay 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
“Kado pwofesi a, pa rèv ak vizyon, se isit la fwi Sentespri a, epi nan dènye jou yo li dwe manifeste ase pou l konstitye yon siy. Li se youn nan don legliz levanjil la.
“‘And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.’ Ephesians 4:11–12.
« Epi li bay kèk kòm apot; kèk kòm PWOFÈT; kèk kòm evanjelis; epi kèk kòm pastè ak anseyan; pou pèfeksyonman sen yo, pou travay ministè a, pou edifkasyon kò Kris la. » Efezyen 4:11–12.
“‘And God hath set some in the church, first apostles, secondarily PROPHETS,’ etc. 1 Corinthians 12:28. ‘Despise not PROPHESYINGS.’ 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 7:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
“‘Epi Bondye mete kèk nan legliz la: an premye apot, an dezyèmman PWÒFÈT,’ elatriye. 1 Korentyen 12:28. ‘Pa meprize PWOFESI YO.’ 1 Tesalonisyen 5:20. Gade tou Travay 13:1; 21:9; Women 7:6; 1 Korentyen 14:1, 24, 39. Pwofèt oswa pwofesi yo se pou edifkasyon legliz Kris la; epi pa gen okenn prèv yo ka pwodui nan pawòl Bondye a ki montre yo te dwe sispann anvan evanjelis yo, pastè yo ak doktè yo ta sispann. Men, opozan an di: ‘Te gen twòp fo vizyon ak fo rèv; se poutèt sa mwen pa ka mete konfyans mwen nan anyen konsa.’ Se vre, Satan gen kontrefason pa li. Li te toujou gen fo pwofèt, e sètènman nou ka atann sa kounye a nan dènye lè sa a ki se lè twonpri ak triyonf li. Moun ki rejte revelasyon espesyal konsa paske kontrefason an egziste, ta ka ak menm dwa a ale yon ti kras pi lwen epi demanti ke Bondye te janm revele tèt li bay moun nan yon rèv oswa nan yon vizyon, paske kontrefason an te toujou egziste.”
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
“Rèv ak vizyon yo se mwayen Bondye sèvi pou l revele tèt li bay lèzòm. Se pa mwayen sa a li te pale ak pwofèt yo; li mete don pwofesi a pami don legliz levanjil la, epi li klase rèv ak vizyon yo ansanm ak lòt siy yo nan ‘DÈNYE JOU YO.’ Amèn.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White.
“Objè mwen nan remak ki anlè yo se te pou retire objeksyon yo nan yon fason ki ann amoni ak Ekriti yo, epi pou prepare lespri lektè a pou sa k ap swiv la.” James White.