The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
پانچویں باب میں بلشضر کا سقوط، چوتھے باب میں نبوکدنضر کے سقوط کے ذریعے تمثیلی طور پر پیش کیا گیا تھا۔
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“ဘابلုန်၏ နောက်ဆုံး အုပ်စိုးရှင်ထံသို့လည်း၊ ပုံဆောင်အနေနှင့် ၎င်း၏ ပထမအုပ်စိုးရှင်ထံသို့ ရောက်ခဲ့သကဲ့သို့ပင်၊ ဘုရားသခင်၏ စောင့်ကြည့်တော်မူသောသူထံမှ ဤတရားစီရင်ချက် ရောက်လာခဲ့၏— ‘အို မင်းကြီး… သင့်အား ပြောဆိုထားသည်မှာ၊ နိုင်ငံတော်သည် သင့်ထံမှ ကွာသွားပြီ။’ ဒံယေလ 4:31။” Prophets and Kings, 533.
Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.
Nebuchadnezzar ohechauka pe ñepyrũ ha Belsasar opa hag̃ua pe mburuvicha guasu omoakãva’ekue setenta áño pukukue, ha upéicha rupi ohechauka pe yvy mymba Ñemikuaa kapítulo trecepe guáva réra (Estados Unidos), oguerekótava’ekue sãmbyhy upe ára pukukue pe Tiro kuña rekovai (papado) ñembyesaráipe.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.
Na o tla re ka tsatsi leo, Tiro e tla lebalwa ka dilemo tse mashome a supileng, ho ya ka matsatsi a morena a le mong; mme qetellong ya dilemo tse mashome a supileng Tiro e tla bina jwaloka seotswa. Esaia 23:15.
Nebuchadnezzar therefore represents the beginning of the United States, and Belshazzar represents the end of the United States. Nebuchadnezzar represents the beginning of the Republican horn and the beginning of the Protestant horn. Belshazzar represents the ending of the Republican and Protestant horn.
ⵜⴰⵙⵙⴰⴽⵙⵉⵡⵜ ⵏⵏⴱⵓⵅⴰⴷⵏⴻⵣⵣⴰⵕ ⵜⴻⵜⵜⵎⵎⴰⵍ ⴰⵙⴻⵏⵜⴻⵍ ⵏ ⵡⵉⵏⴰⵇⵇⴰⵏ ⵏ ⵉⵡⵏⴰⴽ ⵉⵎⵓⵏⴻⵏ, ⵎⴰⵛⴰ ⴱⴻⵍⵛⴰⵣⵣⴰⵕ ⵉⵜⵜⵎⵎⴰⵍ ⵜⴰⴳⴰⵔⴰ ⵏ ⵉⵡⵏⴰⴽ ⵉⵎⵓⵏⴻⵏ. ⵏⵏⴱⵓⵅⴰⴷⵏⴻⵣⵣⴰⵕ ⵉⵜⵜⵎⵎⴰⵍ ⴰⵙⴻⵏⵜⴻⵍ ⵏ ⵡⴰⵇⵇⵯⴰⵙ ⴰⵔⵉⴱⴱⵓⴱⵍⵉⴽⴰⵏ ⴰⴽⴷ ⴰⵙⴻⵏⵜⴻⵍ ⵏ ⵡⴰⵇⵇⵯⴰⵙ ⴰⴱⵔⵓⵜⴻⵙⵜⴰⵏ. ⴱⴻⵍⵛⴰⵣⵣⴰⵕ ⵉⵜⵜⵎⵎⴰⵍ ⵜⴰⴳⴰⵔⴰ ⵏ ⵡⴰⵇⵇⵯⴰⵙ ⴰⵔⵉⴱⴱⵓⴱⵍⵉⴽⴰⵏ ⴰⴽⴷ ⵡⴰⴱⵔⵓⵜⴻⵙⵜⴰⵏ.
The judgment brought upon Nebuchadnezzar was “seven times.” The story of Nebuchadnezzar’s living as a beast for twenty-five hundred and twenty days, was employed by William Miller in his application of the “seven times” of Leviticus twenty-six, though he did not address the twenty-five hundred and twenty, that is symbolized in Belshazzar’s judgment.
Nabucodonosorre guigua ojejapo hag̃ua pe juicio ha'e va'ekue “siete tiempos”. Umi mba'e oikóva Nabucodonosorre oikove haguére mymbaicha mokõi mil po ciento mokõipa ára, William Miller oiporu va'ekue hembiapope umi “siete tiempos” Levítico veintiséis-pe, jepémo ha'e ndoñe'ẽi mokõi mil po ciento mokõipáre, upéva niko ojehechauka Belshazzar juicio-pe.
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. Daniel 5:25–28.
Ari ñe’ẽ ojehaíva vaʼekue haʼe kóicha: MENE, MENE, TEKEL, UPHARSIN. Kóva hína pe mbaʼe ñemyesakã: MENE; Tupã oipapa nde rréino, ha omoĩma ipaha. TEKEL; nde rejejopymbýkuri pe balánsape, ha rejuhupyre ndaiporãiha. PERES; nde rréino oñembojaʼo, ha oñemeʼẽ pe Medokuéra ha Persakuérape. Daniel 5:25–28.
Beyond the interpretation Daniel assigned to the mysterious handwriting on the wall, the words “mene” and “tekel,” represent a measurement of weight, and those words also represent a specific value of coinage (Exodus 30:13, Ezekiel 45:12). A “mene” is fifty shekels, or one thousand gerahs. “Mene, mene” therefore equates to two thousand gerahs. A “tekel” is twenty gerahs. Therefore “mene, mene, tekel” equates to two thousand and twenty gerahs. “Upharsin” means “to divide” and therefore means is one-half of a “mene,” and represents five hundred gerahs. Combined they represent the sum of twenty-five hundred and twenty.
Daniel ndi ma daxase ina faam kaadinka ginnaa maxcoota kaadinku giddo galteera male, “mene” nna “tekel” geetettida maxcooti ulfinaa safara maala; qassi he maxcooti santime gita giddo baxxino gita qooddanaakka malaatsu (Exodus 30:13, Ezekiel 45:12). “Mene” giyoogee ichchashu sheqela, woykko issi sha sheqelappe guutta “gerah”ta. Hessa gishshau “mene, mene” giyoogee naa77u sha gerah giyooga. “Tekel” giyoogee laatamu gerah. Hessa gishshau “mene, mene, tekel” giyoogee naa77u sha laatamu gerah giyooga. “Upharsin” giyoogee “shaakkana” woykko “shaakkidi qoodana” giyooga; hessa gishshau issi “mene” gita bagga malaatisa, qassi ichchashu xeetu gerah malaatisa. Ubbibaa issippe qoodettidi laatamuttamii ichchashu xeetu giyooga.
The last reference of Sister White identifies that Belshazzar was typified by Nebuchadnezzar, but more specifically she emphasized their mutual judgment, and both judgments are represented as a symbol of the “seven times” of Leviticus twenty-six. There are a few terms that the Scriptures employ to represent the “seven times” of Leviticus twenty-six. Jeremiah represents it as God’s indignation.
Son istinadı Sister White bildirir ki, Belşassar Nəbukadnetsar ilə tipləşdirilmişdir; lakin o, daha xüsusi olaraq onların ortaq hökmünü vurğulamışdır və hər iki hökm Levililər iyirmi altının “yeddi vaxtı”nın bir simvolu kimi təqdim olunur. Müqəddəs Yazılar Levililər iyirmi altının “yeddi vaxtı”nı ifadə etmək üçün bir neçə termin işlədir. Yeremya bunu Allahın qəzəbi kimi təqdim edir.
How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.
اھو ڪيئن ٿيو جو خداوند پنھنجي غضب ۾ صيون جي ڌيءَ کي ڪڪر سان ڍڪي ڇڏيو، ۽ اسرائيل جي سونھن کي آسمان مان زمين تي اڇلائي ڇڏيو، ۽ پنھنجي پيرن جي چوڪيءَ کي پنھنجي غضب جي ڏينھن ياد نہ ڪيو! خداوند يعقوب جي سڀني رھڻ جي جاين کي ڳھي ويو آھي، ۽ رحم نہ ڪيو آھي: ھن يھوداہ جي ڌيءَ جي مضبوط قلعن کي پنھنجي قھر ۾ ڊاھي ڇڏيو آھي؛ ھن انھن کي زمين تي لاھي ڇڏيو آھي: ھن بادشاھيءَ ۽ ان جي اميرن کي ناپاڪ ڪري ڇڏيو آھي. ھن پنھنجي سخت غضب ۾ اسرائيل جي ساري طاقت ڪٽي ڇڏي آھي: ھن دشمن جي سامھون پنھنجو ساڄو ھٿ پوئتي کڻي ورتو آھي، ۽ يعقوب جي خلاف ٻرندڙ باھ وانگر ٻريو آھي، جيڪا چوڌاري سڀ ڪجھ کائي ٿي. ھن دشمن وانگر پنھنجو ڪمان تاڻيو آھي: ھو مخالف وانگر پنھنجي ساڄي ھٿ سان بيٺو، ۽ صيون جي ڌيءَ جي خيمي ۾ انھن سڀني کي قتل ڪيو جيڪي نظر کي وڻندڙ ھئا: ھن پنھنجو قھر باھ وانگر اوتي ڇڏيو. خداوند دشمن وانگر ٿيو: ھن اسرائيل کي ڳھي ڇڏيو، ھن سندس سڀئي محل ڳھي ڇڏيا: ھن سندس مضبوط جايون ناس ڪري ڇڏيون، ۽ يھوداہ جي ڌيءَ ۾ ماتم ۽ نوحو وڌائي ڇڏيو. ۽ ھن پنھنجي خيمي کي زور سان اھڙيءَ طرح ھٽائي ڇڏيو ڄڻ اھو ڪنھن باغ جو ھجي: ھن پنھنجي جماعت جي جاين کي برباد ڪري ڇڏيو: خداوند صيون ۾ عيدن ۽ سبتن کي وسارائي ڇڏيو آھي، ۽ پنھنجي غضب جي سخت ناراضگيءَ ۾ بادشاھ ۽ ڪاھن کي حقير ڄاتو آھي. خداوند پنھنجي مذبح کي رد ڪري ڇڏيو آھي، ھن پنھنجي مقدس جاءِ کان نفرت ڪئي آھي، ھن سندس محلن جي ڀتين کي دشمن جي ھٿ ۾ ڏئي ڇڏيو آھي؛ انھن خداوند جي گھر ۾ اھڙو شور ڪيو آھي جيئن ڪنھن عيد جي ڏينھن ۾ ٿيندو آھي. خداوند صيون جي ڌيءَ جي ڀت کي ناس ڪرڻ جو ارادو ڪيو آھي: ھن ماپڻ جي رسي ڊگھي ڪئي آھي، ھن ناس ڪرڻ کان پنھنجو ھٿ نہ روڪيو آھي: تنھنڪري ھن بند ۽ ڀت کي ماتم ڪرائي ڇڏيو؛ اھي گڏجي نستا ٿي ويا. مرثياہ 2:1–8۔
The Lord’s anger is represented as the “indignation of his anger,” and his anger was accomplished upon both the northern kingdom and southern kingdom of Israel. This is why the book of Daniel identifies a “first” and a “last” indignation. Jeremiah identifies a “line” that the Lord “hath stretched out,” when he exercised his anger towards his chosen people. That line is also referred to in second Kings.
A Papnak túmna „az ő haragjának felháborodásaként” van ábrázolva, és az ő haragja beteljesedett Izráelnek mind az északi királyságán, mind a déli királyságán. Ezért azonosítja Dániel könyve az „első” és az „utolsó” felháborodást. Jeremiás megnevez egy „vonalat”, amelyet az Úr „kiterjesztett”, amikor haragját gyakorolta az ő választott népe ellen. Erre a vonalra utal a Második Királyok könyve is.
And the Lord spake by his servants the prophets, saying, Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies. 2 Kings 21:10–14.
Ug sidday lawag ni Yahweh babaen kadagiti adipenna a profeta, a kunana, Gapu ta ni Manases nga ari ti Juda ket inaramidna dagitoy nga ar-aramid a makarimon, ket nagtignay iti kinadakes a nangato ngem amin nga inaramid dagiti Amorreo a nauna kenkuana, ket pinagbasolna pay ti Juda babaen kadagiti ladladawanna: Ngarud kasta ti kuna ni Yahweh a Dios ti Israel, Adtoy, iyegko iti Jerusalem ken Juda ti kasta unay a dakes nga iti siasinoman a makangngeg iti maipapan dayta, agtingting dagiti dua a lapayagna. Ket iyunnatko iti rabaw ti Jerusalem ti pisi ti Samaria, ken ti tingga a panukat ti balay ni Acab; ket dalusakto ti Jerusalem a kas iti pannakadalus ti maysa a plato, a dalusenda, ket baliktadenda a maisublina. Ket baybay-akto ti natda iti tawidko, ket itedkonto ida iti ima dagiti kabusorda; ket agbalindanto a pagkalutan ken samsam para kadagiti amin a kabusorda. 2 Ar-ari 21:10–14.
The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.
«ᎦᏗ» ᎤᏓᏁᎬ ᎤᏍᏗᎢ ᎠᎴ ᎼᏏᏍ ᎤᏬᏂᏍᎬ «ᎦᎵᏉᎩ ᏧᏃᎯᏳ» ᎠᏥᏃᎮᎸᎯ, ᎢᎬᏱᏱ ᎠᏥᏯᏂᎦᏍᏔᏅ ᏧᏜᏅᏛ ᎢᏴᏛ ᎠᏰᎵ ᎤᎾᏤᎵᎬ (ᎠᎭᏈ ᎦᏁᏢ), ᎣᏂᏍᎩᏃ ᏧᏓ. ᏐᎢ ᎾᏍᏉ ᎤᏓᏅᏖ ᏗᏃᏮᎬ ᎪᎯ «ᎦᎵᏉᎩ ᏧᏃᎯᏳ» Ꮎ ᎠᏥᏍᎪᎵᏰᏗᏍᎬ ᎵᏫᏗᎦ 26 ᎤᏓᎴᎲᎯ, ᎾᏍᎩ ᎯᎠ ᎤᏁᎢᏍᏗ «ᎠᏂᏟᏃᎯᎯ».
Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.
Then will I also walk contrary unto you in fury; and I, even I, will chastise you sevenfold for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcasses upon the carcasses of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies that dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:28–35.
The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.
Panaruyag kadagiti pagano ket natungpal ken Daniel idi naipanaw isuna a kas adipen idiay Babilonia, iti panangikadkad iti panawen ti pannakakayaw ni Jehoiakim. Kalpasanna, kabayatan a ni Daniel ket adda idiay “daga dagiti kabusor,” naginana ti daga ken naananay iti “dagiti Sabadona.” Ipakdaar kadatayo ti Maikadua a Cronicas a dayta a panawen ket dagiti pitopulo a tawen ni Jeremias, a naammoan ni Daniel idiay kapitulo siyam.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.
Nin tiꞌ ati̱kixkej pan espada, yej wiliꞌkejketskej, kinwikaꞌj ipan Babilonia; ompa okatkaj tekitkej itiꞌ in yejwan iwan ipilwan, asta ijkuak opejki tlanawatijkayotl Persia: para ma mochijchiwa itlajtol in Toteko, yej okijtoj ika ikamak Jeremías, asta ijkuak in tlali yolpakik ika isábados; pampa nochipa ijkuak omokaj xoxojtika, omosewijkej ipan sábado, para ma mochijchiwa setenta xiwitl. Iwan axan, ipan in achto xiwitl de Ciro, itekiwajka in Persia, para ma moaxitili in tlajtol in Toteko yej omojtoj ika ikamak Jeremías, in Toteko okititlanij iyolo de Ciro, tlanawati de Persia, para ma kichiwa se tlanawatilistin ipan nochi itlanawatijkayo, iwan noijki okijkuiloj, kijtoaya: Quej in kijtoa Ciro, tlanawati de Persia, Nochi in tlanawatijkayotl de in tlaltikpaktli onechmakak in Toteko Dios de ilwikak; iwan Yej onechnawati ma nikchijchiwa se ikal ipan Jerusalén, yej kajki ipan Judá. ¿Akin onkaj amechij among de nochi ipueblo? In Toteko idios ma yeto iwan yej, iwan ma tlejkoti. 2 Crónicas 36:20–23.
The term “scattering” is a symbol of the “seven times.” The judgment of Nebuchadnezzar of “seven times” living as a beast, typified the judgment of Belshazzar, as represented by the mystical words upon the wall, “mene, mene, tekel upharsin.” Belshazzar’s judgment was represented by the handwriting that equated to twenty-five hundred and twenty, the same number of days that Nebuchadnezzar lived like a beast, and the same number of years represented with the “seven times” of Leviticus twenty-six.
“စင်ကြယ်ကွဲပြားခြင်း” ဟူသောအသုံးအနှုန်းသည် “ခုနစ်ကာလ” ၏ သင်္ကေတတစ်ရပ်ဖြစ်သည်။ “ခုနစ်ကာလ” တိုင်အောင် သားရဲကဲ့သို့ အသက်ရှင်ရသော နေဗုခဒ္နက်ဇာ၏ တရားစီရင်ခြင်းသည်၊ နံရံပေါ်၌ ပေါ်ထွန်းခဲ့သော လျှို့ဝှက်ဆန်းကြယ်သည့် စကားလုံးများဖြစ်သော “mene, mene, tekel upharsin” ဖြင့် ကိုယ်စားပြုထားသကဲ့သို့၊ ဗေလရှဇ္ဇာ၏ တရားစီရင်ခြင်းကိုလည်း ပုံဆောင်ဖော်ပြထားသည်။ ဗေလရှဇ္ဇာ၏ တရားစီရင်ခြင်းကို နံရံပေါ်၌ ရေးထားသော လက်ရေးအားဖြင့် ကိုယ်စားပြုထားပြီး၊ ထိုလက်ရေးသည် နှစ်ထောင့်ငါးရာနှစ်ဆယ်နှင့် ညီမျှခဲ့သည်။ ၎င်းသည် နေဗုခဒ္နက်ဇာ သားရဲကဲ့သို့ အသက်ရှင်ခဲ့သော ရက်အရေအတွက်နှင့်လည်း တူညီပြီး၊ လေဝိရာကျမ်း နှစ်ဆယ့်ခြောက်တွင် ဖော်ပြထားသော “ခုနစ်ကာလ” ဖြင့် ကိုယ်စားပြုထားသည့် နှစ်အရေအတွက်နှင့်လည်း တူညီသည်။
The judgment of Belshazzar, that was typified by the judgment of Nebuchadnezzar, was symbolically represented by the “seven times,” and both of those judgments represented a “fall of Babylon,” which is the symbol of the second angel’s message. The first fall of Babylon was when Nimrod’s tower was brought down.
Belshazzarpa taripäwixaxa, kunatix Nabucodonosoran taripäwipamp chikanchatäkäna ukaxa, simbólicamente “paqallqu pacha” tuqiw uñacht’ayata; uka panpach taripäwinakax “Babilonian jalantañapa” uñacht’ayaraki, ukasti payïr angelan yatiyäwipan chimpupawa. Babilonian nayrïr jalantañapax kunapachatix Nimrodan turripax allthaptayatäkäna ukhaw utjäna.
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Genesis 11:1–8.
Mar bentys an oll nor an nor un yer, as un glaare loayrit. As haink eh, myr v’ad adsyn er ny shalee veih’n shiar, dy jagh ad er magher ayns cheer Shinar; as ren ad cummal ayns shen. As dooyrt ad yn derrey yeh rish yeh elley, Tar-jee, lhig dooin jannoo breekyn, as loo them dy mie. As va breekyn oc son claghyn, as va criaght er ny ymmyd liorish oc son moarail. As dooyrt ad, Tar-jee, lhig dooin ard-valley y hroggal as tur, eh’n mullagh echey dy row eh sheeyney gys niau; as lhig dooin ennym y yannoo dooin hene, er aggle dy beagh shin er nyn skeayley harrish oie yn ooilley cheer. As haink yn Chiarn neose dy akin yn ard-valley as yn tur, ren cloan y dooinney y hroggal. As dooyrt yn Chiarn, Cur-my-ner, ta’n pobble un, as ta yn un yer oc ooilley; as shoh ta ad toshiaght er y yannoo: as nish cha bee nhee erbee er ny chummal veihue, ta ad er smooinaghtyn dy yannoo. Tar-jee, lhig dooin goll sheese, as ayns shen cur mee-chiarail er nyn yerrin, dy nagh jean ad toiggal cainnt y derrey yeh elley. Shen-y-fa ren yn Chiarn ad y skeayley magh veih shen harrish oie yn ooilley cheer: as dirree ad veih troggal yn ard-valley. Genesis 11:1–8.
At the judgment of Babel, which was the judgment of Nimrod, the Lord “scattered” Nimrod’s rebels across the “face of the whole earth.” Nimrod and his cohorts knew their rebellion would cause them to be scattered, for they had said the motivation for building the tower and city was to “make us a name, lest we be scattered abroad upon the face of the whole earth.”
بابەڵنىڭ ھۆكمىدە، يەنى نىمرودنىڭ ھۆكمىدە، رەب نىمرودنىڭ ئىسيانكارلىرىنى «پۈتۈن يەر يۈزىنىڭ يۈزى» بويىچە «تارقاتتى». نىمرود ۋە ئۇنىڭ ھەمراھلىرى ئۆزلىرىنىڭ ئىسيانىنىڭ ئۇلارنىڭ تارقىتىۋېتىلىشىگە سەۋەب بولىدىغانلىقىنى بىلەتتى، چۈنكى ئۇلار مۇنار ۋە شەھەر قۇرۇشتىكى مەقسىتىنى مۇنداق دېگەن ئىدى: «بىزگە بىر نام چىقىرايلى، بولمىسا پۈتۈن يەر يۈزىنىڭ يۈزى بويىچە تارقىلىپ كېتىمىز.»
A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.
Uma “ayt” em sentido profético é um símbolo do caráter. O caráter que Nimrod e os seus associados estabeleceram é representado pelas suas obras, pois pelos frutos conhecereis o caráter. O fruto da rebelião de Nimrod, e portanto o símbolo do seu caráter, foi a construção da torre e da cidade. Uma “torre” é símbolo de uma igreja, e uma “cidade” é símbolo de um Estado. O nome dos rebeldes de Nimrod, que representa o seu caráter, era a combinação de igreja e Estado, a qual também é simbolicamente representada como a imagem da besta.
The passage identifying the fall of Babel has the expression “go to” repeated three times. The third is when God brings the judgment of confounding their language, and scattering them abroad. The first “go to” was the preparation for the second “go to,” when they constructed their city and tower. When they had accomplished their work during the history of the second expression of “go to,” God came down to visually consider their rebellion. The third “go to,” was judgment, and the second “go to” was a visual test. The first “go to” represents their first failure, and prophetically the three times “go to” is expressed identifies the three-step testing process of the everlasting gospel. There is much more information in the testimony of Nimrod’s rebellion and fall, but we are simply identifying that the first time Babylon (Babel) fell, the symbol of “seven times,” as represented by the “scattering,” is identified. Nimrod’s judgment was represented by a scattering, Nebuchadnezzar’s by “seven times” and Belshazzar’s by “twenty-five hundred and twenty”.
ᱵᱮᱵᱮᱞ ᱨᱮ ᱵᱷᱟᱹᱜ ᱦᱩᱭ ᱟᱠᱟᱱ ᱯᱟᱥᱮᱡ ᱨᱮ “go to” ᱠᱟᱛᱷᱟ ᱯᱮ ᱫᱷᱟᱣ ᱫᱚᱦᱨᱟ ᱟᱠᱟᱱᱟ। ᱛᱮᱥᱟᱨ ᱫᱷᱟᱣ ᱫᱚ ᱚᱱᱟ ᱥᱚᱢᱚᱭ ᱡᱟᱦᱟᱸ ᱤᱥᱣᱟᱨ ᱩᱱᱠᱩᱣᱟᱹᱜ ᱵᱷᱟᱥᱟ ᱜᱩᱞᱢᱟᱞ ᱠᱟᱛᱮ, ᱟᱨ ᱩᱱᱠᱩᱠᱚ ᱥᱟᱱᱟᱢ ᱰᱤᱥᱚᱢ ᱪᱮᱛᱟᱱ ᱨᱮ ᱪᱷᱤᱛᱨᱟᱹᱣ ᱠᱟᱛᱮ ᱵᱤᱪᱟᱨ ᱟᱱᱮᱫᱟ। ᱯᱟᱹᱦᱤᱞ “go to” ᱫᱚ ᱫᱚᱥᱟᱨ “go to” ᱞᱟᱹᱜᱤᱫ ᱛᱮᱭᱟᱨᱤ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱚᱠᱛᱚ ᱩᱱᱠᱩ ᱟᱯᱱᱟᱹᱜ ᱥᱟᱦᱟᱨ ᱟᱨ ᱴᱟᱣᱟᱨ ᱵᱮᱱᱟᱣ ᱠᱮᱫᱟ। ᱡᱚᱠᱷᱚᱱ ᱩᱱᱠᱩ “go to” ᱨᱮᱭᱟᱹᱜ ᱫᱚᱥᱟᱨ ᱵᱟᱹᱨᱛᱟ ᱨᱮ ᱟᱯᱱᱟᱹᱜ ᱠᱟᱹᱢᱤ ᱯᱩᱨᱟᱹ ᱠᱮᱫᱟ, ᱛᱚ ᱤᱥᱣᱟᱨ ᱩᱱᱠᱩᱣᱟᱹᱜ ᱵᱤᱫᱨᱚᱦ ᱢᱮᱫ ᱛᱮ ᱧᱮᱞ ᱵᱤᱪᱟᱹᱨ ᱠᱟᱛᱮ ᱟᱸᱰᱮᱱ ᱮᱱᱟ। ᱛᱮᱥᱟᱨ “go to” ᱫᱚ ᱵᱤᱪᱟᱨ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱟᱨ ᱫᱚᱥᱟᱨ “go to” ᱫᱚ ᱢᱮᱫ ᱛᱮ ᱯᱚᱨᱤᱠᱷᱟ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ। ᱯᱟᱹᱦᱤᱞ “go to” ᱫᱚ ᱩᱱᱠᱩᱣᱟᱹᱜ ᱯᱟᱹᱦᱤᱞ ᱵᱤᱯᱷᱚᱞᱛᱟ ᱡᱚᱦᱟᱨ ᱮᱫᱟ, ᱟᱨ ᱵᱷᱟᱵᱤᱥᱚᱛ ᱨᱮ “go to” ᱯᱮ ᱫᱷᱟᱣ ᱢᱮᱱ ᱠᱟᱱᱟ ᱫᱚ ᱪᱤᱨᱥᱛᱷᱟᱭᱤ ᱥᱩᱥᱟᱢᱟᱪᱟᱨ ᱨᱮᱭᱟᱹᱜ ᱛᱤᱱ ᱯᱟᱭᱫᱟᱱ ᱯᱚᱨᱤᱠᱷᱟ ᱯᱨᱚᱠᱨᱤᱭᱟ ᱪᱤᱱᱦᱟᱹ ᱮᱫᱟ। ᱱᱤᱢᱨᱳᱫᱽ ᱨᱮᱭᱟᱹᱜ ᱵᱤᱫᱨᱚᱦ ᱟᱨ ᱵᱷᱟᱹᱜ ᱨᱮ ᱥᱟᱠᱷᱭ ᱨᱮ ᱟᱹᱰᱤ ᱵᱮᱥᱤ ᱛᱚᱛᱛᱷᱚ ᱢᱮᱱᱟᱜᱼᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱟᱢ ᱥᱩᱢᱩᱝ ᱱᱚᱣᱟ ᱪᱤᱱᱦᱟᱹ ᱮᱫᱟᱞᱮ ᱡᱮ ᱯᱟᱹᱦᱤᱞ ᱫᱷᱟᱣ ᱵᱟᱹᱵᱮᱞ (ᱵᱮᱵᱮᱞ) ᱵᱷᱟᱹᱜ ᱦᱩᱭ ᱮᱱᱟ, ᱚᱠᱛᱚ “ᱥᱟᱛ ᱫᱷᱟᱣ” ᱨᱮᱭᱟᱹᱜ ᱪᱤᱱᱦᱟᱹ, ᱡᱮᱠᱟ “ᱪᱷᱤᱛᱨᱟᱹᱣ” ᱦᱚᱛᱮ ᱯᱨᱚᱛᱤᱱᱤᱫᱷᱤᱛ ᱮᱱᱟ, ᱚᱱᱟ ᱪᱤᱱᱦᱟᱹ ᱟᱠᱟᱱᱟ। ᱱᱤᱢᱨᱳᱫᱽ ᱨᱮᱭᱟᱹᱜ ᱵᱤᱪᱟᱨ ᱫᱚ ᱪᱷᱤᱛᱨᱟᱹᱣ ᱦᱚᱛᱮ ᱯᱨᱚᱛᱤᱱᱤᱫᱷᱤᱛ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ, ᱱᱮᱵᱩᱠᱟᱫᱱᱮᱡᱟᱨ ᱨᱮᱭᱟᱹᱜ “ᱥᱟᱛ ᱫᱷᱟᱣ” ᱦᱚᱛᱮ, ᱟᱨ ᱵᱮᱞᱥᱟᱡᱟᱨ ᱨᱮᱭᱟᱹᱜ “ᱵᱟᱨ ᱜᱮᱞ ᱢᱚᱫ ᱵᱟᱨ ᱥᱚ ᱵᱤᱥ” ᱦᱚᱛᱮ।
The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.
Α υπογραφ του Άλφα και του Ωμέγα ταυτοποιεί ότι η γραμμή της προφητείας που παρίσταται από τα κεφάλαια τέσσερα και πέντε είναι το μήνυμα της όψιμης βροχής του δευτέρου αγγέλου και της Κραυγής του Μεσονυκτίου. Η γραμμή αρχίζει με την πτώση της Βαβυλώνας, η οποία παρίσταται από τον Ναβουχοδονόσορ, υποδεικνύοντας το 1798, όταν η πνευματική Βαβυλώνα (ο παπισμός) έπεσε για πρώτη φορά. Έπειτα, στο τέλος της γραμμής, πέφτει η Βαβυλώνα του Βαλτάσαρ, σηματοδοτώντας την αρχή της προοδευτικής πτώσης της πνευματικής Βαβυλώνας (πάλι ο παπισμός), η οποία αρχίζει με την κρίση του νόμου της Κυριακής. Υπάρχουν δύο μάρτυρες της πτώσης της Βαβυλώνας στην αρχή της γραμμής και δύο μάρτυρες στο τέλος της γραμμής. Η προφητική λογική αναγνωρίζει την υπογραφή του Μεγάλου Αρχής και Τέλους, ενώ διακρίνει το θέμα της πτώσης της Βαβυλώνας να μαρτυρείται από τέσσερις μάρτυρες στη γραμμή που παρίσταται από τα κεφάλαια τέσσερα και πέντε του Δανιήλ.
In the type and antitype relationship of Nebuchadnezzar and Belshazzar, when aligned with the last days, we find the earth beast in its lamblike condition represented by Nebuchadnezzar, and then, when it speaks as a dragon, we see Belshazzar. We see in the prophetic relationship, the Republican horn being led by the Constitution of the United States represented by Nebuchadnezzar, and the overturning of the Constitution represented by Belshazzar. We will also see Nebuchadnezzar as a wise virgin and Belshazzar as a foolish virgin.
Yiw Nebukadnezzar ak Belshazzar ci jafe-jafe bu mel ni seeni misaal ak li muy tekki ci dëgg, bu nu leen àndalee ak fan yu mujj yi, danuy gis rabu suuf si ci xaalisam gu mel ni xar, ñu fees ko ak Nebukadnezzar; te gannaaw loolu, bu muy wax ni ndam, danuy gis Belshazzar. Ci jokkoo bu yoon wax ci kanam, danuy gis benn bëññ gu Républicain, buy ñu jiite ak Dastuuru États-Unis, ñu fees ko ak Nebukadnezzar, ak tasare Dastuur ga, ñu fees ko ak Belshazzar. Itam dinanu gis Nebukadnezzar ni jigéen ju xam teey, ak Belshazzar ni jigéen ju ñàkk xel.
We will continue our consideration of Daniel chapters four and five in the next article.
Yatiqkuytapas qhipa qillqapi Danielpa tawañiqin, pichqañiqin capitulonkuna qhawarisqaykuta qatipasaqku.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.
“Belshazzar ditetah utawi kaucapi kathah kasempatan kangge mangertos lan nglampahi karsaning Allah. Panjenenganipun sampun mirsani eyangipun, Nebukadnésar, kabucal saking pakempalaning manungsa. Panjenenganipun sampun mirsani akal budi ingkang dados kagungganing gumunggung ratu ingkang sombong punika kapundhut déning Panjenenganipun ingkang maringi. Panjenenganipun sampun mirsani sang nata kausir saking karajanipun, lan kaanggep dados kancaning sato galak ing ara-ara. Nanging katresnan Belshazzar dhateng kasenengan lan pangluhuraken dhiri piyambak ngilangaken piwulang-piwulang ingkang boten kénging pisan-pisan dipun lali; lan panjenenganipun nindakaken dosa-dosa ingkang sami kaliyan dosa-dosa ingkang ndadosaken pangadilan ingkang nggegirisi tumrap Nebukadnésar. Panjenenganipun mbuwang kasempatan-kasempatan ingkang kanthi sih-rahmat kaparingaken dhateng piyambakipun, awit boten nggatekaken migunakaken kasempatan-kasempatan ingkang wonten ing jangkauanipun kangge dados wanuh kaliyan kayekten. ‘Kados pundi ingkang kedah kula tindakaken supados kawilujengaken?’ punika pitaken ingkang dipun liwati kanthi ora peduli déning sang nata ingkang ageng nanging bodho punika.”
“This is the danger of heedless, reckless youth today. The hand of God will awaken the sinner as it did Belshazzar, but with many it will be too late to repent.
«Aya haxaarsa dargaggummaa yeroo ammaa of-eeggannoo hin qabnee fi of-tuulummaan guutamee ta’eeti. Harki Waaqayyoo akkuma Belshaazaar dammaqse sana cubbamaa ni dammaqsa; garuu baay’eedhaaf yeroo qalbii jijjiirratan darbamee ni ta’a.
“The ruler of Babylon had riches and honour, and in his haughty self-indulgence he had lifted himself up against the God of heaven and earth. He had trusted in his own arm, not supposing that any would dare to say, ‘Why doest thou this?’ But as the mysterious hand traced letters on the wall of his palace, Belshazzar was awed and silenced. In a moment he was completely shorn of his strength and humbled as a child. He realized that he was at the mercy of One greater than Belshazzar. He had been making sport of sacred things. Now his conscience was awakened. He realized that he had had the privilege of knowing and doing the will of God. The history of his grandfather stood out as vividly before him as the writing on the wall.” Bible Echo, April 25, 1898.
“በባቢሎን ያለው ገዥ ሀብትና ክብር ነበረው፤ በትዕቢተኛ ራስን መስደስቱም በሰማይና በምድር አምላክ ላይ ራሱን ከፍ አድርጎ ነበር። በራሱ ክንድ ታምኖ ነበር፥ ‘ይህን ለምን ታደርጋለህ?’ የሚለውን ማንም ለመናገር እንደሚደፍር አያስብም ነበር። ነገር ግን ምስጢራዊቱ እጅ በቤተ መንግሥቱ ግድግዳ ላይ ፊደላትን ስትጽፍ፥ ብልሻጽር ተደንቆ ዝም አለ። በአንድ ቅጽበት ከኃይሉ ፈጽሞ ተራቆ እንደ ሕፃንም ተዋረደ። ከብልሻጽር የሚበልጥ አንዱ ምሕረት በሌለው ፍርድ ሥር እንዳለ ተገነዘበ። ቅዱሳን ነገሮችን መሳለቂያ አድርጎ ነበር። አሁን ግን ሕሊናው ነቃ። የእግዚአብሔርን ፈቃድ ለማወቅና ለማድረግ ዕድል እንደ ነበረው ተረዳ። የአያቱ ታሪክ በግድግዳው ላይ ካለው ጽሕፈት እንደ ሚታይ ግልጽ ሆኖ በፊቱ ተቀረፀ።” Bible Echo, April 25, 1898.