Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”
بِیڵشاسەرنىڭ سىرلىق يېزىقتىن قورقۇشى پەقەت ئۇنىڭ ئۆلۈمىنى ۋە ئىنجىل پەيغەمبەرلىكلىرىدىكى ئالتىنچى پادىشاھلىقنىڭ ئاخىرلىشىشىنىلا ئەمەس، بەلكى پەيغەمبەرلىك تارىخىدىكى يەر يۈزى پادىشاھلىرىغا قورقۇنچ چۈشىدىغان نۇقتىنىمۇ كۆرسىتىدۇ. ئۇلارنىڭ قورقۇنچى ئىسلامنىڭ «شەرق شامىلى»دىن پەيدا بولىدۇ. ئۇلارنىڭ قورقۇنچى تولغاقتىكى ئايالدەك بولۇپ، بۇ بارغانسېرى كۈچىيىدىغان ۋە بارغانسېرى تېز-تېز كېلىدىغان بىر ئازابنى بىلدۈرىدۇ. بۇ قورقۇنچ بِیڵشاسەرنىڭ زىياپىتىدىكى «سائەت»تە باشلىنىدۇ، گەرچە ئۇ دەسلەپتە 2001-يىلى 11-سېنتەبىر كۈنى يېتىپ كەلگەن بولسىمۇ. شۇ ۋاقىتتىن باشلاپ، يۈز قىرىق تۆت مىڭنىڭ مۆھۈرلىنىش ۋاقتىدا ئۇلارنى تۇتۇپ تۇرۇۋاتقان تۆت پەرىشتىنىڭ قوللىرى ئارىسىدىن شاماللار سىيرىلىپ چىقىشقا باشلايدۇ. ئەزەكىيەل كۆرسەتكەن Tyrus ئۈستىدىكى ماتەم، «دېڭىز ئوتتۇرىسىدا ھالاك بولغان Tyrus غا ئوخشاش قايسى شەھەر بار؟» دېگەن پەيغەمبەرلىك سوئالىنى سوراش ئارقىلىق Tyrus نى بەلگىلەيدۇ.
The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.
تارشىشنىڭ پاراخوتلىرى سېنىڭ بازارلىرىڭدا سېنىڭ ھەققىڭدە ناخشا ئېيتتى؛ سەن تولۇقلىنىپ، دېڭىزلارنىڭ ئوتتۇرىسىدا ناھايىتى شەرەپلىك قىلىندىڭ. كېمە ھەيدىگۈچىلىرىڭ سېنى چوڭ سۇلارغا ئېلىپ كىردى؛ شەرق شامىلى سېنى دېڭىزلارنىڭ ئوتتۇرىسىدا سۇندۇردى. بايلىقىڭ، يەرمەنكىلىرىڭ، سودى-سېتىقىڭ، دېڭىزچىلىرىڭ ۋە يولباشچىلىرىڭ، كېمىلەرنىڭ يېرىقلىرىنى پۈتۈرگۈچىلىرىڭ، سوداڭ بىلەن مەشغۇل بولغۇچىلىرىڭ، ئىچىڭدىكى بارلىق جەڭچىلىرىڭ ۋە ئوتتۇراڭدا بولغان پۈتكۈل جامائىتىڭ، ھالاكىتىڭنىڭ كۈنىدە دېڭىزلارنىڭ ئوتتۇرىسىغا چۈشىدۇ. يولباشچىلىرىڭنىڭ پەريادىنىڭ ئاۋازىدىن شەھەر ئەتراپى تىترەيدۇ. چۆگۈن تۇتقۇچىلارنىڭ ھەممىسى، دېڭىزچىلار ۋە دېڭىزدىكى بارلىق يولباشچىلار ئۆز پاراخوتلىرىدىن چۈشۈپ، قۇرۇقلۇقتا تۇرۇپ قالىدۇ؛ ئۇلار سېنىڭ ئۈستۈڭدىن ئاۋازلىرىنى ئاڭلىتىپ، ئاچچىق يىغلايدۇ، باشلىرىغا توپا چاچىدۇ، كۈل ئىچىدە دومىلايدۇ؛ ئۇلار سېنىڭ ئۈچۈن باشلىرىنى تامامەن تاقىر قىلىدۇ، ياغاچاپان باغلايدۇ، كۆڭۈل ئاچچىقى ۋە ئاچچىق نالىسى بىلەن سېنىڭ ئۈچۈن يىغلايدۇ. ئۇلار نالىغاندا سېنىڭ ئۈچۈن بىر مەرسىيە كۆتۈرۈپ، سېنىڭ ئۈستۈڭدىن ماتەم تۇتۇپ مۇنداق دەيدۇ: «دېڭىزنىڭ ئوتتۇرىسىدا ۋەيران قىلىنغان تۇرسقا ئوخشاش قايسى شەھەر بار؟» ماللىرىڭ دېڭىزلاردىن چىقىپ كەتكەندە، سەن نۇرغۇن خەلقلەرنى تويغۇزدۇڭ؛ بايلىقىڭ ۋە سوداڭنىڭ كۆپلۈكى بىلەن يەر يۈزىنىڭ پادىشاھلىرىنى باي قىلدىڭ. ئەمما دېڭىزلار تەرىپىدىن، سۇلارنىڭ چوڭقۇرلۇقىدا سۇندۇرۇلىدىغان ۋاقتىڭدا، سوداڭ ۋە ئوتتۇراڭدىكى پۈتكۈل جامائىتىڭ يىقىلىدۇ. ئاراللاردا ياشايدىغانلارنىڭ ھەممىسى سېنىڭ تۈپەيلىڭدىن ھەيران قالىدۇ، ئۇلارنىڭ پادىشاھلىرى قاتتىق قورقىدۇ، يۈز-تۇرقىدا ۋەھىمە پەيدا بولىدۇ. خەلقلەر ئارىسىدىكى سودىگەرلەر سېنىڭ ئۈستۈڭدىن شىۋىرلايدۇ؛ سەن بىر ۋەھىمە بولىسەن، ۋە ئەبەدىي يوق بولىسەن. ئەزەكىيال 27:25–36.
Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.
Tyrus u xelajil, janíw re ri q’atb’äl tzij pa ruwi’ ri ulew kak’ojon pa k’ax ri q’atinel rech ri ulew, k’a ri’ kakita’j: “¿Achike xelaj jun xelajil je’ jas ri Tyrus?” Je ri’ kakib’ano pa ri “q’ij,” toq ri xelajil kapaxij pa ri mar. Pa ri wuj Releb’al 18, ri tz’i’äl rech Tyre, ri k’ut ri tz’i’äl rech Roma, ri xuban tz’i’äl wach ri taq ajawib’ rech ri ulew, xuquje’ k’ut kach’ob’axik chi are wa’ ri nima xelajil ri q’atb’äl tzij pa ruwi’ kape pa jun hora, xuquje’ pa jun q’ij. Are wa’ ri xelajil ri kub’an chi kape ri q’alajisanik q’ijonel pa k’utunem rech ri taq ajawib’ ri kak’oq’ pa oq’ej xuquje’ ri q’atinel.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.
Gamaafuu kanaaf dhaabni ishee guyyaa tokkotti ni dhufa—du’a, gaddaa fi beela; ibiddaan guutummaatti ni gubamti; mootummaa Waaqayyoo Gooftaan ishee irratti murteessu jabaa dhaatii. Mootonni lafaas, warri ishee wajjin halalummaa raawwatanii fi qananiidhaan jiraatan, aarii gubannaa ishee yommuu argan, isheef ni boo’u, ni wawwaatu; sodaadhaan adabbii ishee irraa fagaatanii dhaabatanii akkana jedhu: Yaa badiisa, yaa badiisa, magaalaa guddoo Baabilon, magaalaa humna qabeettii! Sa’aatii tokko keessatti murtiin kee si ga’eeraatii. Daldaltoonni lafaas ishee irratti ni boo’u, ni gaddu; sababiin isaas, wanta isaanii albuudaa isaanii namni deebi’ee bitu hin jiru: albuudaa warqee, meetii, dhagaa gatii guddaa qabu, luulii, quncee talbaa gaarii, uffata halluu diimaa-buluqee, hariiraa, uffata diimaa, muka urgaa qabu hundumaa, mi’a hundumaa ilka arbaa irraa hojjetame, mi’a hundumaa muka gatii guddaa qabu irraa hojjetame, sibiila diimaa, sibiila gurraachaa, marmarii, qarooraa, urgooftuuwwan, dibatawwan, ixaana, wayinii, zayitii, daakuu gaarii, qamadii, loon, hoolota, fardeen, gaariiwwan, garboota, lubbuu namootaas. Ija lubbuun kee hawwite hundi sirraa fagaataniiru; wantoonni mi’aawaa fi bareedaan hundi sirraa badaniiru; ati isaan deebi’itee matumaa hin argattu. Daldaltoonni wantoota kanaa, warri ishee irraa sooromanii badhaadhan, sodaadhaan adabbii ishee irraa fagaatanii dhaabatanii, boo’anii wawwaatanii, akkana jedhu: Yaa badiisa, yaa badiisa, magaalaa guddoo sana, isheen quncee talbaa gaarii, halluu diimaa-buluqee fi diimaan uffattee, warqee, dhagaa gatii guddaa qabu fi luuliidhaan miidhagfamtetti! Qabeenyi guddaan akkasii sa’aatii tokko keessatti homaa ta’eeraatii. Abbootiin doonii hundi, warri doonii keessa jiran hundi, doonii oofan, akkasumas warri galaana irraa daldalan hundinuu fagaatanii dhaabatan; aarii gubannaa ishee yommuu argan iyyanii akkana jedhan: Magaalaan guddoon tana fakkaattu magaalaan kamtu jira! Biyyoo mataa isaanii irratti facaafatanii, boo’anii wawwaatanii akkana jedhan: Yaa badiisa, yaa badiisa, magaalaa guddoo sana, keessatti gatii qaalii isheetiin warri doonii galaana irratti qabdan hundinuu sooromanii badhaadhan! Isheen sa’aatii tokko keessatti onteettii taateerti. Mul’ata Yohaannis 18:8–19.
The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.
عیسی مسیح کے مکاشفہ کی مُہرکُشائی میں نصف شب کی پکار کا پیغام شامل ہے۔ یہ پیغام حزقی ایل سینتیس کی دوسری نبوت ہے، جو اُن مُردہ خشک ہڈیوں کو، جو ساڑھے تین دن تک گلیوں میں پڑی رہی تھیں، ایک زبردست لشکر کی صورت میں زندگی بخشتی ہے۔ یہی وہ پیغام ہے جس میں یہ سچائی شامل ہے کہ اتوار کی پابندی کے سبب ریاستہائے متحدہ پر تنفیذی عدالت لانے کے لیے خداوند اسلام کو استعمال کرتا ہے۔ یہ عدالت اُس “گھنٹے” میں آتی ہے جس میں بڑا زلزلہ واقع ہوتا ہے، اور یہی وہ “گھنٹہ” بھی ہے جس میں بلشضر کی دیوار پر لکھائی ظاہر ہوئی تھی۔ اُس لکھائی نے وہ خوف پیدا کیا، جس کی تمثیل یوں کی گئی ہے کہ جب اسلام کی “مشرقی ہوا” زمین کے اقتصادی ڈھانچے کو منہدم کر دیتی ہے تو وہ تمام بادشاہوں اور سوداگروں پر طاری ہو جاتا ہے، جو خفیہ طور پر جنوب میں واقع نظرانداز کی گئی نچلی “دیوار” کے ذریعے بلشضر کی سلطنت میں داخل ہو چکے تھے۔
The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.
ئەو «شارە» یان شانشینەی کە پاشاکان و بازرگانان بۆی ماتەم دەگرن و دەڵێن: «کام شار وەک ئەم شارە گەورەیە؟» هەمان شانشینی قەحبەی سورە؛ ئەوەی کە لەو کاتەدا گۆرانییەکانی خۆی دەڵێت و لەگەڵ هەمان ئەو پاشایانە داوێنپیسی دەکات. هەموو پێغەمبەران سەبارەت بە کۆتایی جیهان قسە دەکەن و یەکدیق دەگونجن؛ بۆیە بازرگانانی حەزقیال هەمان ئەو بازرگانانەن لە ئاشکراکردن، بەشی هەژدە. سێ جار لە ئاشکراکردن، بەشی هەژدە، ماتەم دەگرن و دەڵێن «ئاخ، ئاخ»، کاتێک ئەو شارە گەورە و دامەزراوی دارایی گۆی زەوی دەڕوخێندرێت. ئەو وشەی یۆنانییەی کە لەو دەقەدا بە «ئاخ» وەرگێڕدراوە، هەمان ئەو وشەیەیە کە سێ جار لە ئاشکراکردن، بەشی هەشت، ئایەتی سیزدە، وەرگێڕدراوە؛ لەوێش بە وشەیەکی ئینگلیزیی جیاواز وەرگێڕدراوە.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Վասն եւ տեսայ, եւ լսեցի մի հրեշտակի, որ թռչում էր երկնքի մէջտեղով եւ բարձր ձայնով ասում էր. Վա՜յ, վա՜յ, վա՜յ երկրի բնակիչներին՝ այն երեք հրեշտակների փողի մնացած ձայների պատճառով, որոնք դեռ պիտի հնչեն։ Հայտնություն 8:13.
The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”
Паадишаһлар вә содигәрләр дуния ихтисадиниң вәйран қилинишиға «аһ, аһ» дәп матәм тутмақта; буниң мәнаси «вай, вай» дегәнликтур, вә бу «Вай» Исламниң бир символидур. Белшацар билән униң әмирлириниң деварда йезиқ пәйда болған чағда дуч келидиған қорқунчи — йәр шари ихтисадий түзүлиминиң Ислам тәрипидин елип бериливатқан давамлиқ һуҗумлар билән вәйран қилиниши нәтиҗисидә пәйда болидиған қорқунчтур; Худаниң Бабилниң шәраби, йәни йәкшәнбә күнини иҗра қилдуруш, ни ичидиғанлар үстидин Өзиниң иҗраий һөкүмини елип келиш үчүн Өз қаза-қәдириниң васитиси сүпитидә қоллинидиғанму дәл шу Исламдур. Бу һәқиқәт Ишая йигирмә үчтики «Тир» паһишисиниң «йүки» ниң мавзусидур.
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. 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. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
ടയറിനെക്കുറിച്ചുള്ള ഭാരവചനം. തർശീശിന്റെ കപ്പലുകളേ, വിലപിപ്പിൻ; അതു ശൂന്യമാക്കിയിരിക്കുന്നു; വീടില്ല, പ്രവേശനവുമില്ല; കിത്തീംദേശത്തുനിന്നു അവർക്കതു വെളിപ്പെട്ടിരിക്കുന്നു. ദ്വീപിലെ നിവാസிகளേ, മൗനമായി ഇരിപ്പിൻ; കടൽ കടന്നുപോകുന്ന സീദോന്റെ വ്യാപാരികൾ നിന്നെ സമൃദ്ധമാക്കിയിരിക്കുന്നു. മഹാജലങ്ങളാൽ ശീഹോരുടെ വിത്തും നദിയുടെ വിളവും അവളുടെ വരുമാനമായിരുന്നു; അവൾ ജാതികളുടെ ചന്തയായിരുന്നു. സീദോനേ, ലജ്ജിച്ചുകൊൾക; കടൽ, അതെ, സമുദ്രത്തിന്റെ കോട്ട തന്നേ, ഇങ്ങനെ അരുളിച്ചെയ്തിരിക്കുന്നു: ഞാൻ പ്രസവവേദന അനുഭവിച്ചിട്ടില്ല; ഞാൻ പ്രസവിച്ചുമില്ല; യൗവനക്കാരെ പോറ്റിയുയർത്തിയുമില്ല; കന്യകമാരെ വളർത്തിയതുമില്ല. മിസ്രയീമിനെക്കുറിച്ചുള്ള വാർത്തയാൽ ഉണ്ടായതുപോലെ, ടയറിനെക്കുറിച്ചുള്ള വാർത്തയാൽ അവർ അത്യന്തം വേദനിക്കും. തർശീശിലേക്കു കടന്നുപോകുവിൻ; ദ്വീപിലെ നിവാസികളേ, വിലപിപ്പിൻ. ഇതോ നിങ്ങളുടെ ആഹ്ലാദനഗരം, അതിന്റെ പ്രാചീനത പുരാതനദിനങ്ങളിലേക്കു എത്തുന്നവൾ? പരദേശവാസം ചെയ്വാൻ അവളുടെ സ്വന്തം കാലുകൾ തന്നേ അവളെ ദൂരേക്കു കൊണ്ടുപോകും. കിരീടം ചൂടിക്കുന്ന നഗരമായ ടയറിനെതിരെ, അവളുടെ വ്യാപാരികൾ പ്രഭുക്കന്മാരും അവളുടെ കച്ചവടക്കാർ ഭൂമിയിലെ മാന്യന്മാരുമായിരിക്കെ, ഈ ആലോചന ചെയ്തതു ആർ? സൈന്യങ്ങളുടെ യഹോവ തന്നേ അതു നിർണ്ണയിച്ചിരിക്കുന്നു; സകല മഹത്വത്തിന്റെയും അഹങ്കാരം മലിനമാക്കുവാനും ഭൂമിയിലെ സകല മാന്യന്മാരെയും നിന്ദ്യരാക്കുവാനും. തർശീശിന്റെ പുത്രിയേ, നദിപോലെ നിന്റെ ദേശത്തിലൂടെ ഒഴുകിപ്പോവുക; ഇനി തടസ്സമില്ല. അവൻ കടലിന്മേൽ തന്റെ കൈ നീട്ടി; രാജ്യങ്ങളെ നടുക്കി; വ്യാപാരനഗരത്തിനെതിരെ യഹോവ കല്പന നൽകിയിരിക്കുന്നു, അതിന്റെ കോട്ടകളെ നശിപ്പിപ്പാൻ. അവൻ അരുളിച്ചെയ്തതു: പീഡിതയായ കന്യക, സീദോന്റെ പുത്രിയേ, ഇനി നീ ആനന്ദിക്കയില്ല; എഴുന്നേറ്റു കിത്തീമിലേക്കു കടന്നുപോകുക; അവിടെയും നിനക്കു വിശ്രമമുണ്ടാകയില്ല. കല്ദയരുടെ ദേശം നോക്കുക; ഈ ജനം ഉണ്ടായിരുന്നില്ല; മരുഭൂമിയിൽ പാർക്കേണ്ടവർക്കായി അശ്ശൂർ അതിനെ സ്ഥാപിച്ചു; അവർ അതിന്റെ ഗോപുരങ്ങൾ പണിതു; അതിന്റെ അരമനകൾ ഉയർത്തി; അവൻ അതിനെ ശിഥിലമാക്കി. തർശീശിന്റെ കപ്പലുകളേ, വിലപിപ്പിൻ; നിങ്ങളുടെ ബലകോട്ട ശൂന്യമാക്കിയിരിക്കുന്നു. ആ ദിവസത്തിൽ ടയർ എഴുപതു വർഷം മറക്കപ്പെട്ടിരിക്കും, ഒരു രാജാവിന്റെ കാലദിവസങ്ങൾപ്പോലെ; എഴുപതു വർഷത്തിന്റെ അന്ത്യത്തിൽ ടയർ ഒരു വേശ്യയെപ്പോലെ പാടും. മറക്കപ്പെട്ട വേശ്യേ, വീണ എടുത്തു നഗരത്തിൽ ചുറ്റിനടക്കുക; നീ ഓർമ്മിക്കപ്പെടേണ്ടതിന്നു മധുരമായി വായിക്കയും അനേകം പാട്ടുകൾ പാടുകയും ചെയ്ക. എഴുപതു വർഷത്തിന്റെ അന്ത്യത്തിൽ യഹോവ ടയറിനെ സന്ദർശിക്കും; അവൾ തന്റെ കൂലിക്കു മടങ്ങിച്ചെന്നു ഭൂമിയുടെ മേൽപ്പറപ്പിലുള്ള ലോകത്തിലെ സകല രാജ്യങ്ങളുമായും വേശ്യാവൃത്തി ചെയ്യും. എന്നാൽ അവളുടെ വ്യാപാരവും അവളുടെ കൂലിയും യഹോവേക്കു വിശുദ്ധമായിരിക്കും; അതു ശേഖരിച്ചുവെക്കുകയോ സംഭരിക്കുകയോ ചെയ്വാനില്ല; അവളുടെ വ്യാപാരം യഹോവയുടെ സന്നിധിയിൽ വസിക്കുന്നവർക്ക് മതിവരെ ഭക്ഷിപ്പാനും നിലനിൽക്കുന്ന വസ്ത്രം ലഭിപ്പാനും ആയിരിക്കും. യെശയ്യാവ് 23:1–18.
The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.
ئەو حەفتا ساڵە، کە وەک «ڕۆژانی یەک پاشا»یە، بە شانشینی بابڵ نیشان دەدرێت، چونکە پاشا شانشینێکە، و بابڵی ڕاستەقینە بۆ ماوەی حەفتا ساڵ حوکمڕانی کرد. ئەو حەفتا ساڵەی بابڵی ڕاستەقینە لەو «کاتژمێرە»دا کۆتایی هات کە نووسینەکە لەسەر دیوارەکانی هۆڵی میوانداریی بەلشەسەر دەرکەوت. هەمان شەو ئەو کوژرا، بە هێزی ئەو دەسەڵاتەی کە بە ڕێگای «دیوار»ەوە بە بێ ئاگاداربوون هات، چونکە ئەو لە ئاھەنگێکدا بوو و شەرابی بابڵی دەخواردەوە، لە کاتێکدا ئۆرکێسترای نەبووخەدنەسەر مۆسیقای دەژەنی، و داوێنپیسەی سور سەرودە شیرینەکەی دەگوت، و ئیسرائیلی مرتەد سەما دەکرد و کڕنۆشی دەبرد.
Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.
Då grep fruktan alla som var inblandade, ty Gud hade ”fattat råd mot Tyrus” och hade ”föresatt sig” ”att fläcka all härlighets stolthet och att föra jordens alla ärofulla i förakt”. Gud ”skakade” därför ”rikena” med den ”stora jordbävningen” i den ”stunden”, ty Gud hade ”givit en befallning mot” handelsriket, ”att förstöra dess fästen”. I den ”stund” då fruktan kom över Belsassar började kungarna och köpmännen söka för att förstå innebörden av de brinnande orden på väggen. Belsassars död står i begrepp att inträffa, men vid den tidpunkten lever han ännu. Han sökte därför förstå de hemlighetsfulla orden och erbjöd de vise männen belöningar, om de kunde tyda skriften, men det kunde inte göras, ty Babels vise män använder en metod för bibelstudium som var en förfalskning av sanningen. De hemlighetsfulla orden är såsom synen av en bok som är förseglad.
Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: 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. Daniel 5:8–16.
Ayu kaw pumasok adu dagiti masirib ti ari; ngem dida nabalin a nagbasa iti naisurat, wenno impakaammo iti ari ti kaipapanan dayta. Ket ni Ari Belshazzar nagpambannog unay, ket nagsabali ti langana, ket dagiti apoenna nagtaka unay. Itan ti reyna, gapu kadagiti sasao ti ari ken dagiti apoenna, simrek iti balay ti pagraragsakan; ket nagsao ti reyna ken kinunana, O ari, agbiagka koma iti agnanayon: saan koma a pakabannogan dagiti pampanunotmo, wenno agbaliw ti langam: Adda maysa a tao iti pagariam, nga adda kenkuana ti espiritu dagiti santo a didiosen; ket kadagiti aldaw ni amam, nasarakan kenkuana ti lawag ken pannakaawat ken sirib, a kas iti sirib dagiti didiosen; nga isu a ni Nabucodonosor nga amam, ti ari, wen, ni amam, pinangitudona a pangulo dagiti salamangkero, astrologos, Caldeos, ken mangipadto; Ta iti kaaduan nga adda kenni Daniel dayta naindaklan nga espiritu, ken pannakaammo, ken pannakaawat, pannakailawlawag kadagiti tagtagainep, pannakaipakita kadagiti narigat a sasao, ken pannakailukat kadagiti duadua; isu a ni Daniel a pinanagan ti ari iti Belteshazzar: itan, maayaban koma ni Daniel, ket isu ipakitana ti kaipapanan. Ket naipan ni Daniel iti sangoanan ti ari. Ket nagsao ti ari kenni Daniel, ket kinunana, Sica kadi dayta a Daniel, nga isu iti annac dagiti naipan a tattao ti Juda, nga inruwar ni ama a ari iti daga ti Judio? Nangngegko pay maipapan kenka, a ti espiritu dagiti didiosen adda kenka, ken a ti lawag ken pannakaawat ken naindaklan a sirib masarakan kenka. Ket itan dagiti masirib a lallaki, dagiti astrologos, naipan iti sanguanak, tapno basaenda daytoy a naisurat, ken ipakaammoda kaniak ti kaipapanan dayta: ngem dida naipakita ti kaipapanan ti banag: Ket nangngegko maipapan kenka, a mabalinmo ti mangted kadagiti kaipapanan, ken mangilukat kadagiti duadua: itan no mabalinmo a basaen daytoy a naisurat, ken ipakaammom kaniak ti kaipapanan dayta, maisukatanka iti nalabbaga, ken adda paguyod nga balitok iti tengngedmo, ket agbalinka a maikatlo a mangituray iti pagarian. Daniel 5:8–16.
The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.
Maayòkay ag reyná en palasyò se no ma-asáwa ni Belshazzar, kondî ag reyná na kaapóyán to ni-kanán lólò, dán se naámanán din kon síya ag makakabása to sinulát sa dingdíng. May-ád to isá a simbáhan (dáhil ag bábe ay simbáhan sa pagpanginlalángkit na profetíko), sa riyéno, na naámanán din kon síya ag makasábot to mga sekreto to Diyos.
“There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’
“Inuumi naammassiffimmi arnaq ataasiusimavoq taakkunannga tamanit silassorinnerusoq,—Belsazzarip aataavata nuliani kunngikkormioq. Ajornartorsiornerup matuma nalaani taanna kunngimut oqaatsinik qaamaneqarnermik taartunik akornanniittoqarnermik qinngornernik nassatalinnik oqaluppoq. ‘Kunngi, naassaanngitsumik inuugit,’ oqarpoq, ‘eqqarsaatitit illit annilaanganngilat, aamma kiinaqarnivit allanngorneqanngisaannarit. Naalagaaffimmi illit iluani angut ataasiuvoq taassuma iluani guutit illernartut anersaavatittoq; aammalu ataatavit ulluinni qaamasoqarnermik, paasisimasaqarnermik, aamma ilisimassusermik, guutit ilisimassusiattut ittumik, taassuma iluani nassaartoqarpoq; taassumannga kunngi Nebukadnessar, ataatat, kunngi, oqarpunga, ataatat, qilammi ilisimasunik, ullorissanik misissueqqissaartunik, Kaldeanik, aamma siulittuijusunik pisortanngortippaa; …maanna Daniel qaaqquneqarlit, taassumalu nassuiarlugu saqqummiutissavaa.’
“‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. 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.’
“‘Aweda ma Daniel rebae no ɔhene no anim.’ Ɔrehyɛ ne ho den na wakyerɛ ne tumi no, Belshazzar kae sɛ, ‘Wo ne Daniel no a wofi Yuda nnommum mu, a ɔhene, m’agya, de fii Yuda asase so bae no anaa? Mate wo ho asɛm mpo sɛ anyame honhom no wɔ wo mu, na hann ne ntease ne nyansa a ɛyɛ pa yiye wohu no wo mu…. Afei sɛ wubetumi akenkan nkyerɛwee no, na woama me ahu ne nkyerɛase a, wɔbɛhyɛ wo atam kɔkɔɔ, na wɔde sika kɔkɔɔ nkɔnsɔnson ahyɛ wo kɔn ho, na wobɛyɛ ɔsodifoɔ a ɔto so abiɛsa wɔ ahenni no mu.’”
“Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. 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 thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God 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 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 all thy ways, hast thou not glorified.’
«Դանիէլը թագաւորին տեսքից ո՛չ ապշեց, ո՛չ ալ անոր խօսքերէն շփոթեցաւ կամ ահաբեկուեցաւ։ «Քու պարգեւներդ քեզի՛ թող ըլլան,— պատասխանեց ան,— եւ քու վարձքներդ ուրիշի՛ տուր. բայց ես գրուածը պիտի կարդամ թագաւորին եւ անոր մեկնութիւնը պիտի յայտնեմ իրեն։ Ո՛վ թագաւոր, Բարձրեալ Աստուած քու հայր Նաբուքոդոնոսորին տուաւ թագաւորութիւն, մեծութիւն, փառք եւ պատիւ…. Բայց երբ անոր սիրտը բարձրացաւ, եւ անոր միտքը կոփուեցաւ հպարտութեամբ, ան իր թագաւորական աթոռէն վար դրուեցաւ, եւ անոր փառքը իրմէ առին…. Եւ դուն, անոր որդի, ո՛վ Բաղտասար, չխոնարհեցուցիր սիրտդ, թէեւ այս բոլորը գիտէիր, այլ քեզ բարձրացուցիր երկնքի Աստուծոյ դէմ. եւ անոր տան անօթները բերին քու առաջդ, եւ դուն, քու մեծամեծերդ, կիներդ ու հարճերդ անոնց մէջ խմեցիք, եւ գովեցիք արծաթի ու ոսկիի, պղինձի, երկաթի, փայտի եւ քարի աստուածները, որոնք չեն տեսներ, չեն լսեր եւ չեն գիտեր. իսկ այն Աստուածը, որուն ձեռքին մէջ է շունչդ, եւ որուն կը պատկանին քու բոլոր ճամբաներդ, փառաւորեցիր չ’ես»։
“‘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.’
«“Yazılan yazı budur: Mene, Mene, Tekel, Uparsin. Bunun mânâsı şudur: Mene: Allah senin saltanatını saymış ve ona son vermiştir. Tekel: Sen terazide tartıldın ve eksik bulundun. Peres: Saltanatın bölünmüş ve Medlerle Perslere verilmiştir.”»
“Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.
«Դանիէլը իր պարտականութիւնից չշեղուեցաւ։ Նա թագաւորի առջեւ դրեց նրա մեղքը՝ ցոյց տալով նրան այն դասերը, որ նա կարող էր սորված լինել, բայց չէր սորվել։ Բաղթասարը ականջ չէր դրել այն դէպքերին, որոնք իր համար այսքան նշանակալից էին։ Նա իր պապի պատմութիւնը ճիշդ չէր ընթերցել։ Ճշմարտութիւնը ճանաչելու պատասխանատուութիւնը դրուած էր նրա վրայ, բայց այն գործնական դասը, որ նա կարող էր սորվել եւ գործադրել, սրտին չէր առել. եւ նրա ընթացքը բերեց անխուսափելի հետեւանքը»։
“This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.
«Егьа халданазул пачалихъас гьелъул ахирисеб магӀрурлъиялъул байрам букӀана; щаян абуни, инсанасул къасдго бугеб гӀасиялда сабру гьабулев Тотас кирилъун тIадаб, тIубазе гӀемерго кколареб хIукму кьун букӀана. Белшаццар, пача тӀад вахъине жив вахъарав Тов гӀемерго хIурмат гьечӀолъиялда рихьизе ккана, ва гьев хIисаб кьезе кьолеб заман гьесдаса босун букӀана. Пача ва гьесул нобилал жидер рекӀел бищун тӀокӀаб кьурулъиялда руго вукӀараб мехалъ, фарсал Ефрат гъорлъе гьоркьоб хъван хадур рехана, ва цIуни гьечӀеб шагьарозде жанире лъугьана. Белшаццар ва гьесул улхъанзаби Иеговаасул мукъаддас саватаздасан гьекъолел ва жидер мисӀидил ва гъолдин илаhазе рецц бицинел ругелъул, Кир ва гьесул аскерал пачалихъалъул къедал гъоркь ругъун вукӀана. «Гьеб сордо»,—ян хъвай-хъвагӀаялда абула,—«халданазул пача Белшаццар вухӀана. Ва Мидиязул Дариасас пачалихъ босана». Bible Echo, May 2, 1898.»
In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.
দুর্দশার মধ্যভাগে রাণী (একটি মণ্ডলী) এই বিষয়টি চিনে নিলেন যে, এমন একটি উৎস আছে যা “Future for America”‑কে শনাক্ত করতে পারে। দানিয়েল আবারও তাঁর নির্দিষ্ট স্থানে দাঁড়ান, যাতে দিনসমূহের শেষে তাঁর উদ্দেশ্য পূর্ণ করতে পারেন। শদ্রক, মেশক ও আবেদনেগো অগ্নিকুণ্ডে যে পতাকার সাক্ষ্য দিয়েছিলেন, এখন দানিয়েলও সেই সাক্ষ্য প্রদান করেন, কারণ তিনি সত্যের সেই ধারায় আরও যোগ করেন যে, রবিবার‑আইনের সংকটের “ঘণ্টায়”, যারা সেই পতাকার প্রতিনিধিত্ব করবে, তাদের সত্যের সাক্ষ্য দেওয়ার জন্য রাষ্ট্রের কর্তৃপক্ষের সম্মুখে আনা হবে।
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.
«“Олар сендерді кеңестердің алдына тапсырады, … тіпті әміршілер мен патшалардың алдына да Мен үшін, оларға және басқа ұлттарға куәлік болсын деп апарыласыңдар.” Матай 10:17, 18, R. V. Қудалау жарықты таратады. Мәсіхтің қызметшілері дүниенің ұлы адамдарының алдына әкелінеді; ал егер осы болмаса, олар Ізгі хабарды ешқашан естімеуі де мүмкін еді. Ақиқат бұл адамдарға бұрмаланып жеткізілді. Олар Мәсіхтің шәкірттерінің сенімі жөнінде жалған айыптауларды тыңдады. Көбіне оның шынайы болмысын танудың жалғыз жолы — өз сенімі үшін сотқа тартылғандардың куәлігі. Тергеу үстінде олардан жауап беру талап етіледі, ал олардың төрешілері айтылған куәлікті тыңдауға мәжбүр болады. Осындай сын сағатында Құдайдың рақымы Өз қызметшілеріне беріледі. Иса: “Сол сағатта не айту керек екені сендерге беріледі. Өйткені сөйлейтін сендер емес, сендердің іштеріңде сөйлейтін — Әкелеріңнің Рухы”, — дейді. Құдай Рухы Өз қызметшілерінің санасын нұрландырған кезде, ақиқат өзінің құдайлық күшімен және асыл қадірімен ұсынылатын болады. Ақиқатты қабылдамайтындар шәкірттерді айыптап, қудалау үшін қарсы тұрады. Бірақ жоғалту мен азаптың ортасында, тіпті өлімге дейін, Жаратқан Иенің балалары өздерінің құдайлық Үлгісінің момындығын танытуға тиіс. Осылайша шайтанның қызметкерлері мен Мәсіхтің өкілдерінің арасындағы қарама-қарсылық көрінетін болады. Құтқарушы билеушілер мен халықтың алдында жоғары көтеріледі». The Desire of Ages, 354.
As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.
Üç saygın kişi gibi, Daniel de hiçbir armağanla ilgilenmiyordu; söyleyeceği şeyi de önceden prova etmeye ihtiyacı yoktu. O, duvarda tasvir edilen “yedi vakit”in yorumunu son derece sade bir şekilde ortaya koydu.
We will continue the story of Belshazzar in the next article.
Az írást Belsazár történetének folytatásával a következő cikkben folytatjuk.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
“Ꮎ ᎯᎪᎯᏳᎲᏍᎩ ᎠᎴ ᎪᎯᏳᎯ ᎤᏅᏒ ᏧᎵᏍᏕᎵᏍᎬ ᎤᏅᏗ Ꮎ ᎤᏅᏒ ᎠᏰᎸᏍᎬ ᎤᎬᏫᏳᎯ ᎣᏍᏛ ᎤᏍᏕᎸᏙᏗ ᎠᏎ ᎤᏂᎬᏫᏳᏒ ᎠᎦᏔᎲ ᎤᏍᏗᏱ ᎬᏗ Ꮎ ᏂᎦᎥ ᎡᎯᏳᎳᏗᏢ. ᎤᎬᏫᏳᎯ ᎤᏅᏒ ᏧᏅᏏᏓᏍᏗ ᎨᏒ ᎤᏂᏠᏱ ᏂᎪᎯᎸ ᏚᏃᎸ ᎤᎾᏝᎢ ᎤᎦᏘᏯ ᎤᏅᏒ ᎠᏍᎦᏯ. Ꮎ ᎤᎦᏙᎴᎰᏍᎩ ᏉᎵᏌᏌ ᎤᏍᎦᎾ ᎤᏍᏆᏂᎪᏗ ᎠᏥᎦᎸᏉᏗ ᎤᎵᎮᎵᎩ ᎦᏃᎮᏍᎬ, ᎾᏍᎩ ᎦᏙᎴᎣᎯ ᏂᎦᎥ ᏗᎦᏁᎶᏗ ᏕᎦᎵᏍᏆᏗᏢ, ᎠᏂᏅᏗ ᎠᏕᎸ ᏗᎪᎵᏰᎥ ᎠᏁᎲ, ᎠᎴ ᎤᏅᏒ ᏧᏓᎴᏅᏛ ᎠᏂᏍᏕᎸᏗ ᎠᏁᎲ; ᎠᎴ Ꮎ ᎩᎬ ᏂᎨᎬᎾ ᎠᏰᎵ ᎤᏙᎯᏳᎯ ᏓᎪᏪᎵᎭ ᏗᏣᏓᏅᏙᎢ, Ꮎ ᏧᏓᎴᏅᏛ ᏧᏪᎳᏅᎯ ᎠᏍᎦᎾ ᏧᎾᏓᏁᎸ ᏉᎵᏌᏌ ᎤᏍᏗᎩ. ᏉᎵᏌᏌ ᎤᎵᏍᏓᏴᏗ ᎠᏥᏪᎳᏅᎯ ᎨᏒ ᎠᏂᎦᎵᏍᎩ ᏗᎧᏃᎮᏛ, ‘ᏕᎨᏣᏟᎶᏍᏔᏅ ᏗᏟᎶᏍᏗ ᎠᏓᏟᎶᏍᏗᏍᎬᎢ, ᎠᎴ ᏗᏣᏠᏱ ᎤᏃᎸ ᏄᎵᏍᏔᏅ’; ᎠᎴ ᎢᏳ ᏱᏂᎨᏣᎵᏍᏆᏗᏍᎬᎾ ᎢᏣᏛᏁᏗ ᎤᎬᏫᏳᎯ ᏗᏣᏁᎸᎯ ᏗᏣᏠᏯᏍᏗ, ᎿᏉ ᏗᏣᎵᏍᏓᏴᏗ ᎾᏍᏉ ᎾᏍᎩ ᏅᏓᎵᏍᏔᏂ.” Messages to Young People, 229.