The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Belsazzars fald i kapitel fem var blevet forebilledligt antydet ved Nebukadnezars fald i kapitel fire.
“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.
„Til Babylons sidste hersker var der, som forbilledligt til dens første, kommet den guddommelige Vægters dom: ‘O konge, ... til dig er det talt; riget er taget fra dig.’ Daniel 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.
Nebukadnezar repræsenterer begyndelsen og Belsazzar enden på det rige, der herskede i halvfjerds år, og således symboliserede herredømmet for jordens dyr i Åbenbaringen kapitel tretten (De Forenede Stater), som skulle herske i den tid, da Tyrus’ skøge (pavedømmet) var glemt.
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.
Og det skal ske på den dag, at Tyrus skal være glemt i halvfjerds år, efter én konges dage; ved enden af halvfjerds år skal det gå Tyrus som skøgen i sangen. Esajas 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.
Nebukadnezar repræsenterer derfor begyndelsen på Amerikas Forenede Stater, og Belsazzar repræsenterer enden på Amerikas Forenede Stater. Nebukadnezar repræsenterer begyndelsen på det republikanske horn og begyndelsen på det protestantiske horn. Belsazzar repræsenterer afslutningen på det republikanske og det protestantiske horn.
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.
Dommen, som blev bragt over Nebukadnezar, var „syv tider“. Beretningen om Nebukadnezars liv som et dyr i to tusind fem hundrede og tyve dage blev anvendt af William Miller i hans forståelse af de „syv tider“ i Tredje Mosebog seksogtyve, skønt han ikke behandlede de to tusind fem hundrede og tyve, som symboliseres i dommen over Belsazzar.
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.
Og dette er den skrift, som blev skrevet: MENE, MENE, TEKEL, UFARSIN. Og dette er tydningen af ordene: MENE; Gud har talt dit kongeriges dage og gjort ende på det. TEKEL; du er vejet på vægtskålene og fundet for let. PERES; dit kongerige er delt og givet til mederne og perserne. 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.
Ud over den fortolkning, Daniel tillagde den gådefulde håndskrift på væggen, repræsenterer ordene „mene“ og „tekel“ et vægtmål, og disse ord repræsenterer også en bestemt møntværdi (2 Mosebog 30,13; Ezekiel 45,12). En „mene“ er halvtreds sekel, eller ét tusind gera. „Mene, mene“ svarer derfor til to tusind gera. En „tekel“ er tyve gera. Derfor svarer „mene, mene, tekel“ til to tusind og tyve gera. „Upharsin“ betyder „at dele“ og betyder derfor en halv „mene“ og repræsenterer fem hundrede gera. Tilsammen repræsenterer de summen af to tusind fem hundrede og tyve.
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.
Søster Whites sidste henvisning angiver, at Belsazzar blev forudskikket ved Nebukadnezar, men mere specifikt understregede hun deres fælles dom, og begge domme fremstilles som et symbol på de „syv tider“ i Tredje Mosebog seksogtyve. Der er nogle få udtryk, som Skrifterne benytter for at fremstille de „syv tider“ i Tredje Mosebog seksogtyve. Jeremias fremstiller det som Guds harme.
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.
Hvorledes har Herren i sin vrede dækket Zions datter med en sky og kastet Israels herlighed fra himlen ned på jorden og ikke kommet sin fodskammel i hu på sin vredes dag! Herren har opslugt alle Jakobs boliger og ikke skånet; i sin harme har han nedrevet Judas datters fæstninger; han har styrtet dem til jorden; han har vanhelliget riget og dets fyrster. I sin glødende vrede har han afhugget hele Israels horn; han har draget sin højre hånd tilbage for fjenden, og han brændte imod Jakob som en luende ild, der fortærer rundt omkring. Han har spændt sin bue som en fjende; han stod med sin højre hånd som en modstander og dræbte alt, hvad der var en lyst for øjet, i Zions datters telt; han udgød sin harme som ild. Herren var som en fjende; han har opslugt Israel, han har opslugt alle hendes paladser; han har ødelagt hendes fæstninger og forøget sorg og klage hos Judas datter. Og han har voldeligt borttaget sit tabernakel, som var det en havehytte; han har ødelagt sine forsamlingssteder; Herren har ladet højtid og sabbat blive glemt i Zion og har i sin vredes fortørnelse foragtet konge og præst. Herren har forkastet sit alter, han har væmmedes ved sin helligdom; han har overgivet hendes paladsers mure i fjendens hånd; de har opløftet deres røst i Herrens hus som på en højtidelig festdag. Herren har besluttet at ødelægge muren om Zions datter; han har udspændt målesnoren, han har ikke trukket sin hånd tilbage fra at ødelægge; derfor lod han forværk og mur jamre; sammen vansmægtede de. Klagesangene 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.
Herrens vrede fremstilles som «hans vredes harme», og hans vrede ble fullbyrdet over både det nordlige riket og det sørlige riket i Israel. Derfor identifiserer Daniels bok en «første» og en «siste» harme. Jeremia omtaler en «snor» som Herren «har spent ut», da han lot sin vrede ramme sitt utvalgte folk. Den snoren omtales også i Andre Kongebok.
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.
Og Herren talte ved sine tjenere profeterne og sagde: Fordi Manasse, Judas konge, har gjort disse vederstyggeligheder og handlet mere gudløst end alt det, amoritterne gjorde, som var før ham, og også har fået Juda til at synde med sine afguder, derfor siger Herren, Israels Gud, således: Se, jeg bringer en sådan ulykke over Jerusalem og Juda, at det skal ringe for begge ører på enhver, som hører om den. Og jeg vil udspænde Samarias målesnor over Jerusalem og Akabs hus' lodsnor; og jeg vil tørre Jerusalem af, som en mand tørrer et fad af, tørrer det af og vender det om. Og jeg vil forkaste resten af min arv og give dem i deres fjenders hånd, og de skal blive til rov og bytte for alle deres fjender. 2 Kong. 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”.
Guds vredes „målesnor“, som er Moses’ „syv tider“, blev først udstrakt over det nordlige rige (Ahabs hus) og dernæst over Juda. Et andet bibelsk udtryk for de „syv tider“, som er afledt af Tredje Mosebog 26, er udtrykket „spredt“.
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.
Da vil også jeg vandre imod jer i vrede; og jeg, ja jeg, vil tugte jer syvfold for jeres synder. Og I skal æde jeres sønners kød, og jeres døtres kød skal I æde. Og jeg vil ødelægge jeres offerhøje og nedhugge jeres billeder og kaste jeres døde legemer oven på jeres afguders døde legemer, og min sjæl skal væmmes ved jer. Og jeg vil lægge jeres byer øde og gøre jeres helligdomme til en ødemark, og jeg vil ikke indånde duften af jeres vellugtende ofre. Og jeg vil gøre landet til en ødemark; og jeres fjender, som bor deri, skal forfærdes over det. Og jeg vil sprede jer blandt hedningefolkene og drage et sværd efter jer; og jeres land skal være en ødemark, og jeres byer ligge øde. Da skal landet nyde sine sabbater, så længe det ligger øde, og I er i jeres fjenders land; da skal landet hvile og nyde sine sabbater. Så længe det ligger øde, skal det hvile, fordi det ikke fik hvile på jeres sabbater, da I boede derpå. Tredje Mosebog 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.
Spredningen blandt hedningerne blev opfyldt for Daniel, da han blev ført som slave til Babylon ved Jojakims bortførelse. Mens Daniel da var i „fjendernes land“, hvilede landet og nød „sine sabbater“. Anden Krønikebog oplyser os om, at tidsrummet var Jeremias’ halvfjerds år, som Daniel kom til at erkende i kapitel ni.
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.
Og dem, som var undsluppet sværdet, bortførte han til Babylon; dér var de tjenere for ham og hans sønner indtil Perserrigets herredømme, for at Herrens ord ved Jeremias’ mund skulle opfyldes, indtil landet havde nydt sine sabbater; så længe det lå øde, holdt det sabbat, indtil halvfjerds år var fuldendt. Men i Perserkongen Kyros’ første regeringsår, for at Herrens ord, talt ved Jeremias’ mund, skulle fuldbyrdes, vakte Herren Perserkongen Kyros’ ånd, så han lod udråbe gennem hele sit rige og også lod det nedskrive, således: Så siger Kyros, Persiens konge: Alle jordens riger har Herren, himlens Gud, givet mig, og han har pålagt mig at bygge ham et hus i Jerusalem, som ligger i Juda. Hvem iblandt jer hører til hans folk? Herren hans Gud være med ham, og han drage derop. 2 Krønikebog 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.
Udtrykket „spredning“ er et symbol på de „syv tider“. Dommen over Nebukadnezar med „syv tider“, hvor han levede som et dyr, var et forbillede på dommen over Belsazzar, sådan som den blev fremstillet ved de mystiske ord på væggen: „mene, mene, tekel ufarsin“. Belsazzars dom blev fremstillet ved håndskriften, som svarede til to tusind fem hundrede og tyve, det samme antal dage, som Nebukadnezar levede som et dyr, og det samme antal år, der er repræsenteret ved de „syv tider“ i Tredje Mosebog seksogtyve.
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.
Belshazzars dom, som blev forudskygget ved Nebukadnezars dom, blev symbolsk fremstillet ved de „syv tider“, og begge disse domme fremstillede et „Babylons fald“, som er symbolet på den anden engels budskab. Babylons første fald var, da Nimrods tårn blev styrtet omkuld.
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.
Og hele jorden havde ét sprog og én tale. Og det skete, da de drog fra øst, at de fandt en slette i Sinears land; og de bosatte sig dér. Og de sagde til hinanden: Kom, lad os stryge tegl og brænde dem godt. Og de havde tegl for sten, og de havde jordbeg for mørtel. Og de sagde: Kom, lad os bygge os en by og et tårn, hvis top når op til himmelen; og lad os gøre os et navn, for at vi ikke skal blive spredt ud over hele jordens flade. Og Herren steg ned for at se byen og tårnet, som menneskenes børn byggede. Og Herren sagde: Se, de er ét folk, og de har alle ét sprog; og dette er, hvad de er begyndt at gøre; og nu vil intet blive dem umuligt, som de sætter sig for at gøre. Kom, lad os stige derned og dér forvirre deres sprog, så de ikke forstår hinandens tale. Så spredte Herren dem derfra ud over hele jordens flade; og de holdt op med at bygge på byen. 1 Mosebog 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.”
Ved Babels dom, som var Nimrods dom, „spredte“ Herren Nimrods oprørere ud over „hele jordens flade“. Nimrod og hans medskyldige vidste, at deres oprør ville føre til, at de blev spredt, for de havde sagt, at motivet for at bygge tårnet og byen var at „gøre os et navn, for at vi ikke skal spredes ud over hele jordens flade“.
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.
Et „navn“ er profetisk et symbol på karakter. Den karakter, som Nimrod og hans medsammensvorne grundlagde, repræsenteres ved deres gerninger; thi på frugterne skal I kende karakteren. Frugten af Nimrods oprør, og derfor symbolet på hans karakter, var opførelsen af tårnet og byen. Et „tårn“ er et symbol på en kirke, og en „by“ er et symbol på en stat. Navnet på Nimrods oprørere, som repræsenterer deres karakter, var foreningen af kirke og stat, hvilket også symbolsk fremstilles som dyrets billede.
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”.
Afsnittet, der identificerer Babels fald, har udtrykket »velan« gentaget tre gange. Den tredje gang er, når Gud bringer dommen ved at forvirre deres sprog og sprede dem ud over jorden. Den første »velan« var forberedelsen til den anden »velan«, da de byggede deres by og tårn. Da de havde fuldført deres værk i løbet af historien, der knytter sig til det andet udtryk »velan«, steg Gud ned for synligt at undersøge deres oprør. Den tredje »velan« var dom, og den anden »velan« var en visuel prøve. Den første »velan« repræsenterer deres første fiasko, og profetisk identificerer den måde, hvorpå »velan« udtrykkes tre gange, den evige evangeliums tretrins-prøveproces. Der er meget mere information i vidnesbyrdet om Nimrods oprør og fald, men vi påpeger blot, at den første gang Babylon (Babel) faldt, identificeres symbolet »syv tider«, som repræsenteret ved »adspredelsen«. Nimrods dom blev repræsenteret ved en adspredelse, Nebukadnezars ved »syv tider« og Belshazzars ved »to tusind fem hundrede og tyve«.
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.
Alfa og Omegas signatur identificerer, at den profetiske linje, som repræsenteres af kapitel fire og fem, er sildigregnsbudskabet fra den anden engel og Midnatsråbet. Linjen begynder med Babylons fald, repræsenteret ved Nebukadnezar, hvilket identificerer 1798, da det åndelige Babylon (pavedømmet) faldt første gang. Dernæst, ved linjens ende, falder Belsazzars Babylon, hvilket markerer begyndelsen på det progressive fald af det åndelige Babylon (atter pavedømmet), begyndende ved søndagslovskrisen. Der er to vidner om Babylons fald ved linjens begyndelse og to vidner ved enden. Profetisk logik erkender signaturen af den store Begyndelse og Ende, samtidig med at den ser emnet om Babylons fald bevidnet af fire vidner i den linje, som repræsenteres af Daniels kapitel fire og fem.
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.
I typologiens og antitypens forhold mellem Nebukadnezar og Belsazzar, når dette bringes i overensstemmelse med de sidste dage, finder vi jorddyret i dets lammelignende tilstand repræsenteret ved Nebukadnezar, og dernæst, når det taler som en drage, ser vi Belsazzar. Vi ser i det profetiske forhold det republikanske horn ledet af De Forenede Staters forfatning repræsenteret ved Nebukadnezar, og omstyrtelsen af forfatningen repræsenteret ved Belsazzar. Vi vil også se Nebukadnezar som en klog jomfru og Belsazzar som en dåreagtig jomfru.
We will continue our consideration of Daniel chapters four and five in the next article.
Vi vil fortsætte vor behandling af Daniels bog, kapitel fire og fem, i den næste artikel.
“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.
“Belsazzar havde fået mange anledninger til at kende og gøre Guds vilje. Han havde set sin bedstefader Nebukadnezar forvist fra menneskers selskab. Han havde set den forstand, som den stolte monark pralede af, blive taget fra ham af den Ene, som havde givet den. Han havde set kongen drevet bort fra sit rige og gjort til markens dyrs fælle. Men Belsazzars kærlighed til fornøjelser og selvforherligelse udviskede de lærdomme, som han aldrig burde have glemt; og han begik synder, der lignede dem, som bragte Nebukadnezar åbenbare domshandlinger. Han ødslede de anledninger bort, der i nåde var givet ham, og forsømte at benytte de muligheder, der lå inden for hans rækkevidde, til at blive fortrolig med sandheden. ‘Hvad skal jeg gøre for at blive frelst?’ var et spørgsmål, som den store, men tåbelige konge gik ligegyldigt forbi.”
“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.
“Dette er faren ved nutidens tankeløse, hensynsløse ungdom. Guds hånd vil vække synderen, sådan som den gjorde med Belsazzar, men for mange vil det være for sent at omvende sig.
“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.
Babylons hersker havde rigdom og ære, og i sin hovmodige selvhengivelse havde han ophøjet sig mod himlens og jordens Gud. Han havde stolet på sin egen arm uden at antage, at nogen ville vove at sige: »Hvorfor gør du dette?« Men da den gådefulde hånd tegnede bogstaver på væggen i hans palads, blev Belsazzar grebet af ærefrygt og tav. På et øjeblik blev han fuldstændig berøvet sin styrke og ydmyget som et barn. Han indså, at han var prisgivet en, som var større end Belsazzar. Han havde gjort nar af hellige ting. Nu blev hans samvittighed vækket. Han indså, at han havde haft det privilegium at kende og gøre Guds vilje. Hans bedstefars historie trådte lige så levende frem for ham som skriften på væggen.” Bible Echo, 25. april 1898.