The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Sumal ni Belshazzar idiay kapitulo lima ket naipakita a kas maysa a tipo babaen ti pannakasumar ni Nabucodonosor idiay kapitulo uppat.
“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.
«Доеведони шоҳи Бобил, чунон ки ба таври рамзӣ ба нахустини он, ҳукми Нигоҳбони илоҳӣ расида буд: “Эй подшоҳ,... ба ту гуфта мешавад: салтанат аз ту дур карда шудааст.” Дониёл 4:31.» Пайғамбарон ва Подшоҳон, 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.
Nebukadnetsar representar byrjanina, og Belsassar endan á tí ríki, sum valdaði í sjeyti ár, og soleiðis var ímynd av valdatíð jarðardýrsins í Opinberingini kapittul trettan (Sambandsríkin), sum skuldi ráða í teirri tíð, tá ið skøkjan úr Týrus (pávadømið) var gloymd.
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.
Und es wird geschehen an jenem Tag, dass Tyrus siebzig Jahre lang vergessen sein wird, entsprechend den Tagen eines Königs; nach Ablauf von siebzig Jahren wird es Tyrus ergehen wie einer Hure. Jesaja 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.
Por tanto, Nabucodonosor representa el comienzo de los Estados Unidos, y Belsasar representa el fin de los Estados Unidos. Nabucodonosor representa el comienzo del cuerno republicano y el comienzo del cuerno protestante. Belsasar representa el fin del cuerno republicano y del cuerno protestante.
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.
Nukadnetsarin päälle tullut tuomio oli ”seitsemän aikaa”. Kertomusta siitä, kuinka Nebukadnessar eli petona kaksituhatta viisisataa kaksikymmentä päivää, William Miller käytti soveltaessaan 3. Mooseksen kirjan kahdenkymmenennenkuudennen luvun ”seitsemää aikaa”, vaikka hän ei käsitellyt sitä kaksitatta viittäsataa kahtakymmentä, jota Belsassarin tuomiossa symboloidaan.
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.
Et voici l’inscription qui a été tracée : MENE, MENE, TEKEL, UPHARSIN. Voici l’interprétation de la chose : MENE ; Dieu a compté ton royaume, et y a mis fin. TEKEL ; Tu as été pesé dans la balance, et tu as été trouvé insuffisant. PERES ; Ton royaume est divisé, et donné aux Mèdes et aux Perses. 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.
Au-delà de l’interprétation que Daniel donna de la mystérieuse écriture sur la muraille, les mots « mene » et « tekel » représentent une mesure de poids, et ces mots désignent aussi une valeur monétaire précise (Exode 30:13, Ézéchiel 45:12). Un « mene » vaut cinquante sicles, soit mille guéras. « Mene, mene » équivaut donc à deux mille guéras. Un « tekel » vaut vingt guéras. Par conséquent, « mene, mene, tekel » équivaut à deux mille vingt guéras. « Upharsin » signifie « diviser » et désigne donc la moitié d’un « mene », représentant cinq cents guéras. Ensemble, ils représentent la somme de deux mille cinq cent vingt.
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.
La dernière référence de sœur White indique que Belshatsar était typifié par Nebucadnetsar; mais plus précisément, elle a souligné le jugement commun qui les frappa, et ces deux jugements sont présentés comme un symbole des « sept temps » de Lévitique vingt-six. Les Écritures emploient quelques termes pour désigner les « sept temps » de Lévitique vingt-six. Jérémie le représente comme l’indignation de Dieu.
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.
Ka nga ni Jiova sa ubi na goneyalewa ni Saioni ena o, ena nona cudru, ka biuta sobu mai lomalagi ki vuravura na lagilagi i Isireli, ka sega ni nanuma na nona itutu ni yavana ena siga ni nona cudru! Sa tiloma tani o Jiova na veitikotiko kecega nei Jekope, ka sega ni yalololoma: sa vuki sobu ena nona cudru na nodra qaletaki kaukauwa na goneyalewa ni Juta; sa kauti ira sobu ki na qele: sa vakacacana na matanitu kei ira na kena turaga. Sa musuka tani ena nona cudru katakata na kaukauwa kecega i Isireli: sa dreta lesu na ligana i matau mai na mata ni meca, ka sa kama vei Jekope me vaka na bukawaqa wa vulavula, sa kania na ka kecega e veiyavoliti. Sa loveca na nona dakaititi me vaka e dua na meca: sa tu kei na ligana i matau me vaka e dua na meca kaukauwa, ka vakamatea na ka kecega e vinaka ki na mata ena vale laca ni goneyalewa ni Saioni: sa livia yani na nona cudru waqa me vaka na bukawaqa. Sa vaka e dua na meca o Jiova: sa tiloma tani vei Isireli, sa tiloma tani na nona vale vakaturaga kecega: sa vakarusai ira na nona qaletaki kaukauwa, ka vakalevutaka ena goneyalewa ni Juta na lolosi kei na tagi ni rarawa. Ka sa kauta vakaukauwa tani na nona vale laca, me vaka ga ni ka ni were: sa vakarusai ira na nona vanua ni soqoni: sa vakavuna o Jiova me guilecavi mai Saioni na veivakatakilai bibi kei na veisiga ni vakacecegu, ka sa beca ena cudru katakata ni nona yaloca na tui kei na bete. Sa cata tani o Jiova na nona icabocabo-ni-soro, sa sevata na nona vale tabu, sa soli ira yani ki na liga ni meca na bai ni nona vale vakaturaga; era sa vakayacora e dua na rorogo ena vale i Jiova, me vaka ena siga ni solevu bibi. Sa nakita o Jiova me vakarusai na bai ni goneyalewa ni Saioni: sa dodoka e dua na dali ni vakarautaki, sa sega ni tarova lesu na ligana mai na vakarusai: o koya oqo sa vakavuna kina me tagi na bai ni taqomaki kei na bai; era sa malumalumu vata. Ai Tagi 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.
حمبواڠن توان digambarkan sebagai “kemurkaan daripada murka-Nya,” dan murka-Nya telah dilaksanakan atas kedua-dua kerajaan utara dan kerajaan selatan Israel. Inilah sebabnya kitab Daniel mengenal pasti suatu kemurkaan yang “pertama” dan yang “terakhir.” Yeremia mengenal pasti suatu “garis” yang telah “direntangkan” oleh Tuhan apabila Dia melaksanakan murka-Nya terhadap umat pilihan-Nya. Garis itu juga disebut dalam 2 Raja-raja.
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.
နောက်တဖန် ထာဝရဘုရားသည် မိမိ၏ကျွန် ပရောဖက်တို့အားဖြင့် မိန့်တော်မူသည်ကား၊ ယုဒရှင်ဘုရင် မနာရှေသည် ဤစက်ဆုပ်ရွံရှာဖွယ်အမှုများကို ပြု၍၊ မိမိမတိုင်မီရှိခဲ့သော အာမောရိလူတို့ ပြုသမျှထက်ပင် သာ၍ ဆိုးယုတ်စွာ ပြုလျက်၊ ယုဒပြည်ကိုလည်း မိမိ၏ ရုပ်တုများအားဖြင့် အပြစ်ကျူးလွန်စေသောကြောင့်၊ ထို့ကြောင့် ဣသရေလအမျိုး၏ ဘုရားသခင် ထာဝရဘုရား မိန့်တော်မူသည်ကား၊ ကြည့်ရှုလော့၊ ငါသည် ယေရုရှလင်မြို့နှင့် ယုဒပြည်အပေါ်သို့ ထိုသို့သော ဘေးအန္တရာယ်ကို ကျရောက်စေမည်။ ထိုသတင်းကို ကြားသောသူမည်သည်ကား၊ နားနှစ်ဖက်လုံး တုန်လှုပ်မည်။ ငါသည် ရှမာရိ၏ တိုင်းကြိုးနှင့် အာဟပ်အမျိုး၏ ချိန်ကြိုးကို ယေရုရှလင်မြို့အပေါ်သို့ ဆန့်မည်။ လူတစ်ယောက်သည် ပန်းကန်ကို သုတ်သင်၍ ပြန်လှန်ထားသကဲ့သို့၊ ငါသည် ယေရုရှလင်မြို့ကို သုတ်သင်၍ မှောက်လှန်ပစ်မည်။ ထို့ပြင် ငါ၏အမွေတော်၌ ကျန်ရစ်သောအမျိုးကို ငါစွန့်ပယ်၍ သူတို့၏ရန်သူတို့လက်သို့ အပ်မည်။ သူတို့သည် မိမိတို့၏ ရန်သူအပေါင်းတို့အတွက် လုယူရာနှင့် သိမ်းယူရာ ဖြစ်ကြလိမ့်မည်။ ၂ ရာဇဝင်ချုပ် ၂၁:၁၀–၁၄။
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”.
“रेखा” जुन परमेश्वरको क्रोधको हो, अर्थात् मोशाको “सात पल्ट,” पहिले उत्तरी राज्यमाथि (आहाबको घरानामाथि) तानियो, र त्यसपछि यहूदामाथि। लेवीव्यवस्था छब्बीसबाट व्युत्पन्न “सात पल्ट” को अर्को बाइबलीय पद भनेको “तितरबितर गरिएका” हो।
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.
Afei te hinga ia iate koutou i roto i te aritarita; ā, ko ahau, āe, ko ahau anō, ka whiu i a koutou, kia whitu ngā wā mō ō koutou hara. Ā, ka kai koutou i te kikokiko o ā koutou tama, ā, ko te kikokiko o ā koutou tamāhine ka kainga e koutou. Ā, ka whakangaromia e ahau ō koutou wāhi tiketike, ka turakina hoki ō koutou whakapakoko, ā, ka panga ō koutou tinana mate ki runga ki ngā tinana mate o ō koutou whakapakoko; ā, ka whakarihariha tōku wairua ki a koutou. Ā, ka meinga e ahau ō koutou pā hei ururua, ka takoto kau hoki ō koutou wāhi tapu; ā, e kore ahau e hongi i te kakara o ā koutou whakahere kakara reka. Ā, ka meinga e ahau te whenua kia ururua; ā, ka mīharo ō koutou hoariri e noho ana i reira ki taua mea. Ā, ka whakamararatia koutou e ahau ki roto ki ngā tauiwi, ā, ka unuhia he hoari hei aru i a koutou; ā, ka ururua tō koutou whenua, ka takoto kau hoki ō koutou pā. Katahi ka koa te whenua ki ōna hapati, i ngā rā katoa e takoto ururua ai ia, i a koutou anō e noho ana ki te whenua o ō koutou hoariri; ā, ko reira anō te whenua okioki ai, e koa ai hoki ki ōna hapati. I ngā rā katoa e takoto ururua ai ia ka okioki; nō te mea kīhai ia i okioki i ō koutou hapati, i a koutou e noho ana i runga i a ia. 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.
L’éparpillement parmi les païens s’accomplit pour Daniel lorsqu’il fut emmené comme esclave à Babylone, lors de la captivité de Jehoïakim. Alors, tandis que Daniel était dans le « pays des ennemis », le pays se reposa et jouit de « ses sabbats ». Le deuxième livre des Chroniques nous apprend que cette période fut les soixante-dix années de Jérémie, que Daniel en vint à reconnaître au chapitre neuf.
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.
Ndị ahụ fọdụrụ n’aka mma-agha ka ọ kpọgara n’agha laa Babilọn; ebe ha ghọrọ ndị ohu nye ya na ụmụ ya ndị ikom ruo mgbe alaeze Persia malitere ịchị: ka e wee mezuo okwu nke Onyenwe anyị site n’ọnụ Jeremaya, ruo mgbe ala ahụ natara izu-ike Sabat ya nile: n’ihi na ogologo oge niile ọ tọgbọrọ n’efu, ọ debere Sabat, ka afọ iri asaa wee mezuo. Ugbu a n’afọ mbụ nke Sairọs eze Persia, ka okwu nke Onyenwe anyị kwuru site n’ọnụ Jeremaya wee mezuo, Onyenwe anyị kpaliri mmụọ Sairọs eze Persia, nke mere na o mere nkwusa n’alaeze ya nile, deekwa ya n’akwụkwọ, sị, Otu a ka Sairọs eze Persia kwuru, Alaeze nile nke ụwa ka Onyenwe anyị Chineke nke eluigwe enyewo m; ọ kpọkwasịwokwa m iwu iwuru ya ụlọ n’Jerusalem, nke dị na Juda. Ònye nọ n’etiti unu niile nke bụ nke ndị ya? Ka Onyenwe anyị Chineke ya nọnyeere ya, ka ọ rigokwa. 2 Ihe E Mere 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.
শব্দটি “scattering” হলো “seven times”-এর একটি প্রতীক। নেবূখদনেসরের উপর “seven times” পশুর ন্যায় বাস করার যে বিচার এসেছিল, তা বেলশৎসরের বিচারের এক পূর্বপ্রতিমা ছিল, যেমনটি দেয়ালের উপর লিখিত সেই রহস্যময় বাক্যসমূহে প্রকাশিত হয়েছিল: “mene, mene, tekel upharsin.” বেলশৎসরের বিচার সেই হস্তলিখনের দ্বারা উপস্থাপিত হয়েছিল, যা দুই হাজার পাঁচ শত কুড়ির সমান ছিল—একই সংখ্যক দিন, যত দিন নেবূখদনেসর পশুর ন্যায় বাস করেছিল, এবং একই সংখ্যক বছর, যা লেবীয় পুস্তক ছাব্বিশের “seven times”-এ প্রতীকীভাবে নির্দেশিত হয়েছে।
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.
Ukwahlulela kukaBelshazzar, okwakufanekiselwe ngokwahlulela kukaNebukadinesari, kwakumelwe ngokomfanekiso “yizikhathi eziyisikhombisa,” futhi kokubili lokho kwahlulela kwakumelela “ukuwa kweBabiloni,” okuyisibonakaliso somlayezo wengelosi yesibili. Ukuwa kokuqala kweBabiloni kwaba yilapho umbhoshongo kaNimrodi udilizwa.
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.
Wycałkołána zemja běše jadneho rěča a jadneje mowy. A stawa so, hdyž pućowachu wot wuchoda, zo namakachu runinu w kraju Šinar; a tam bydlichu. A prajachu jedyn k druhemu: Nuže, dźmy cyrgle činić a je porjadnje wypalić. A mějachu cyrgle město kamjenja, a smołu mějachu město malty. A prajachu: Nuže, zbudujmy sej město a věžu, kotrejež wjeršk njech dosaha do njebjes; a čińmy sej mjeno, zo njebyli rozsyłeni po wobliču cyłeje zemje. A Hospodin stupi dele, zo by widźał město a věžu, kotrež synojo čłowjekow twórjachu. A Hospodin praji: Hlej, lud je jedyn, a wšitcy maja jadyn rěč; a to je to, štož započinaja činić; a nětko njebudźe jim ničo zbrajene, štož su sej zamyslili činić. Nuže, dźmy dele a tam změšajmy jich rěč, zo njebudu rozumić jedyn druheho mowy. Tak Hospodin rozsyła jich wot tam po wobliču wšěch zemjow; a přestachu twarić město. 1. Mojžišowa 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.”
Kwiherezo ya Babeli, ari yo kwiherezo kwa Nimurodi, Umwami “yatatanyije” abagome ba Nimurodi ku “buso bw’isi yose.” Nimurodi n’abo bari kumwe bari bazi ko ubugome bwabo bwari gutuma batatanywa, kuko bari baravuze ko impamvu yo kubaka umunara n’umurwa ari iyo “kwihesha izina, kugira ngo tudatatanyirizwa hirya no hino ku buso bw’isi yose.”
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.
Mu buryo bw’ubuhanuzi, “izina” ni ikimenyetso cy’imico. Imico Nimurodi n’abo bafatanije na we bashinze ihagarariwe n’imirimo yabo, kuko ari ku mbuto ni ho muzamenyera imico. Imbuto z’ubwigomeke bwa Nimurodi, bityo kikaba ikimenyetso cy’imico ye, ni iyubakwa ry’umunara n’umujyi. “Umunara” ni ikimenyetso cy’itorero, kandi “umujyi” ni ikimenyetso cy’igihugu. Izina ry’abigometse ba Nimurodi, rihagarariye imico yabo, ryari ihuriro ry’itorero n’igihugu, na ryo rikaba rigereranywa mu buryo bw’ikimenyetso nk’ishusho ya ya nyamaswa.
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”.
Le passage qui identifie la chute de Babel contient l’expression « go to » répétée trois fois. La troisième occurrence survient lorsque Dieu fait venir le jugement en confondant leur langage et en les dispersant au loin. Le premier « go to » était la préparation du second « go to », lorsqu’ils construisirent leur ville et leur tour. Lorsqu’ils eurent achevé leur œuvre au cours de l’histoire de la seconde occurrence de « go to », Dieu descendit pour considérer visiblement leur rébellion. Le troisième « go to » était le jugement, et le second « go to » était une épreuve visuelle. Le premier « go to » représente leur premier échec, et, prophétiquement, les trois occurrences de « go to » identifient le processus d’épreuve en trois étapes de l’Évangile éternel. Il y a beaucoup plus d’informations dans le témoignage de la rébellion et de la chute de Nimrod, mais nous nous bornons simplement à relever que la première fois que Babylone (Babel) tomba, le symbole des « sept temps », tel qu’il est représenté par la « dispersion », est identifié. Le jugement de Nimrod fut représenté par une dispersion, celui de Nebucadnetsar par les « sept temps », et celui de Belshazzar par « deux mille cinq cent vingt ».
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.
ລາຍເຊັນຂອງອາລຟາ ແລະ ໂອເມກາ ຊີ້ບອກວ່າ ແນວຄຳພະຍາກອນທີ່ຖືກເປັນຕົວແທນໂດຍບົດທີສີ່ ແລະ ຫ້າ ແມ່ນຂ່າວສານຝົນປາຍລະດູຂອງທູດສະຫວັນອົງທີສອງ ແລະ ສຽງຮ້ອງເວລາທ່ຽງຄືນ. ແນວນັ້ນເລີ່ມຕົ້ນດ້ວຍການລົ້ມຂອງບາບີໂລນທີ່ຖືກເປັນຕົວແທນໂດຍເນບູກາດເນັດຊາ ຊຶ່ງຊີ້ບອກເຖິງປີ 1798 ອັນເປັນເວລາທີ່ບາບີໂລນຝ່າຍວິນຍານ (ອຳນາດສັນຕະປາປາ) ໄດ້ລົ້ມເປັນຄັ້ງທຳອິດ. ຈາກນັ້ນ ທີ່ຕອນທ້າຍຂອງແນວນັ້ນ ບາບີໂລນຂອງເບນຊັດຊາໄດ້ລົ້ມລົງ ເປັນເຄື່ອງໝາຍເຖິງການເລີ່ມຕົ້ນແຫ່ງການລົ້ມລົງຢ່າງຕໍ່ເນື່ອງຂອງບາບີໂລນຝ່າຍວິນຍານ (ອຳນາດສັນຕະປາປາອີກຄັ້ງໜຶ່ງ) ໂດຍເລີ່ມຕົ້ນໃນວິກິດກົດໝາຍວັນອາທິດ. ມີພະຍານສອງປະການກ່ຽວກັບການລົ້ມຂອງບາບີໂລນຢູ່ຕົ້ນແນວ ແລະ ມີພະຍານສອງປະການຢູ່ຕອນທ້າຍ. ເຫດຜົນແຫ່ງຄຳພະຍາກອນຮັບຮູ້ລາຍເຊັນຂອງພຣະຜູ້ເປັນການເລີ່ມຕົ້ນ ແລະ ການສິ້ນສຸດອັນຍິ່ງໃຫຍ່ ພ້ອມທັງເຫັນວ່າ ຫົວຂໍ້ເລື່ອງການລົ້ມຂອງບາບີໂລນນັ້ນ ໄດ້ຖືກຢືນຢັນໂດຍພະຍານສີ່ປະການໃນແນວທີ່ຖືກເປັນຕົວແທນໂດຍພຣະທຳດານີເອນບົດທີສີ່ ແລະ ຫ້າ.
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.
ፍጻሜ ዘመናትን ጋር በማስተካከል በናቡከደነፆርና በቤልሻጸር መካከል ባለው የአይነትና የፍጻሜ ተዛማጅነት ውስጥ፣ የምድር አውሬው በበግ የሚመስል ሁኔታው በናቡከደነፆር እንደተወከለ እናገኛለን፤ ከዚያም እንደ ዘንዶ ሲናገር ቤልሻጸርን እናያለን። በትንቢታዊ ግንኙነቱም፣ በአሜሪካ ዩናይትድ ስቴትስ ሕገ መንግሥት የሚመራው የሪፐብሊካን ቀንድ በናቡከደነፆር እንደተወከለ፣ ሕገ መንግሥቱም መገልበጥ በቤልሻጸር እንደተወከለ እናያለን። እንዲሁም ናቡከደነፆርን እንደ ጥበበኛ ድንግል፣ ቤልሻጸርንም እንደ ሰነፍ ድንግል እናያለን።
We will continue our consideration of Daniel chapters four and five in the next article.
Nous poursuivrons notre étude des chapitres quatre et cinq du livre de Daniel dans le prochain article.
“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 se ne e filwe dibaka tse dintsi tsa go itse le go dira thato ya Modimo. O ne a bone rragwemogoloagwe Nebukadenesare a lelekwa mo setšhabeng sa batho. O ne a bone tlhaloganyo e kgosi e e ikgogomosang e neng e ipelafatsa ka yone e tseelwa kgakala ke Ene yo o e neileng. O ne a bone kgosi e kobiwa mo bogosing jwa yone, mme e dirwa molekane wa dibatana tsa naga. Mme lorato lwa Belshazzar lwa boitumelo le go ikgodisa lo ne lwa phimola dithuto tse a neng a sa tshwanela go di lebala le ka motlha; mme a dira dibe tse di tshwanang le tse di neng tsa tlisetsa Nebukadenesare dikatlholo tse di bonalang sentle. O ne a senya dibaka tse a di neilweng ka bopelonomi, a tlhokomologa go dirisa dibaka tse di neng di le mo seemong sa gagwe gore a tle a tlwaelane le boammaaruri. ‘Ke tshwanetse go dira eng gore ke bolokwe?’ e ne e le potso e kgosi e kgolo mme e le sematla e neng ya e feta fela ka go sa kgathale.”
“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.
«Това е опасността на днешната безразсъдна, необуздана младост. Божията ръка ще събуди грешника, както събуди Валтасар, но за мнозина ще бъде твърде късно да се покаят. »
“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.
“Die heerser van Babilon het rykdom en eer besit, en in sy hoogmoedige selfoorgawe het hy hom verhef teen die God van hemel en aarde. Hy het op sy eie arm vertrou en nie vermoed dat iemand dit sou waag om te sê: ‘Waarom doen u dit?’ nie. Maar toe die geheimsinnige hand letters op die muur van sy paleis skryf, is Belsasar met ontsag vervul en tot swye gebring. In ’n oomblik is hy volkome van sy krag ontneem en soos ’n kind verneder. Hy het besef dat hy uitgelewer was aan die genade van Een wat groter is as Belsasar. Hy het met heilige dinge gespot. Nou is sy gewete wakker geskud. Hy het besef dat hy die voorreg gehad het om die wil van God te ken en te doen. Die geskiedenis van sy grootvader het net so lewendig voor hom gestaan soos die skrif aan die muur.” Bible Echo, 25 April 1898.