Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
దానియేలు గ్రంథము మూడవ అధ్యాయములో నెబుకద్నెజరు ప్రతిష్ఠించిన బంగారు ప్రతిమ అదే చరిత్రను, అప్పుడు ధ్వజముగా ఎత్తి నిలపబడిన దేవుని విశ్వాసులైన ప్రజల సందర్భములో స్థాపిస్తుంది. దానియేలు ఆరో అధ్యాయము అదే రేఖను పరిశీలించుచున్నది, అయితే ప్రొటెస్టంట్ కొమ్ము యొక్క పాత్రను ప్రస్తావించుచున్నది. బెల్షస్సరు “రాష్ట్రం”ను సూచించుచున్నాడు, మరియు అతడు తన “ప్రభువులలో” వెయ్యిమందిని పిలిచెను.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
Kuimba mfumu Belisazara kuphwandu kukulu ku ambuya ake chikwi chimodzi, ndipo anamwa vinyo pamaso pa chikwi chimenecho. Belisazara, ali mkati mokoma vinyo, analamula kuti abweretse ziwiya zagolide ndi zasiliva zimene atate ake Nebukadinezara anatenga m’kachisi amene anali ku Yerusalemu; kuti mfumu, ndi akalonga ake, akazi ake, ndi akazi ake aang’ono, amwemo m’zimenezo. Pamenepo anabweretsa ziwiya zagolide zimene zinatengedwa m’kachisi wa nyumba ya Mulungu amene anali ku Yerusalemu; ndipo mfumu, ndi akalonga ake, akazi ake, ndi akazi ake aang’ono, anamwera m’zimenezo. Anamwa vinyo, nalemekeza milungu ya golide, ndi ya siliva, ya mkuwa, ya chitsulo, ya mtengo, ndi ya mwala. Pa ora lomwelo panatuluka zala za dzanja la munthu, ndipo zinalemba motsutsana ndi choikapo nyali pa pulasitala wa khoma la nyumba yachifumu ya mfumu: ndipo mfumu inaona gawo la dzanja limene linalemba. Danieli 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
नंबर “टेन” ड्रैगन का प्रतिनिधित्व करता है, और एक हंड्रेड तथा वन थाउज़ंड उसी प्रतीक का केवल विस्तार हैं। अध्याय छह में, एक हंड्रेड और ट्वेंटी उस कपटी व्यवस्था को आगे बढ़ाते हैं, और एक हंड्रेड और ट्वेंटी याजकों का प्रतीक है। “लाइन अपॉन लाइन” को ध्यान में रखते हुए, बेलशज्जर का भोज एक भ्रष्ट राज्य-शिल्प पर न्याय, और एक भ्रष्ट कलीसियाई-शिल्प पर न्याय को दर्शाता है। बेलशज्जर बाबुल की दाखमधु से मतवाला था, और फिर उसने यरूशलेम में परमेश्वर के मन्दिर के पवित्र पात्रों को अपवित्र करने का निश्चय किया।
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
「預言者はこう言っている。『また、わたしは、もうひとりの御使いが大いなる権威を帯びて天から下って来るのを見た。地はその栄光によって明るくされた。彼は力強い声で叫んで言った。「倒れた。大いなるバビロンは倒れた。そして悪霊どもの住まい、あらゆる汚れた霊の巣くつとなった」』（Revelation 18:1, 2）。これは第二の御使いによって与えられたのと同じ使命である。バビロンは倒れた。『彼女はその淫行による御怒りのぶどう酒を、すべての国々に飲ませたからである』（Revelation 14:8）。そのぶどう酒とは何であるか。――彼女の偽りの教理である。彼女は第四条の戒めの安息日に代えて偽りの安息日を世に与え、また、エデンにおいてサタンが最初にエバに語った偽り、すなわち魂の生来の不死性を繰り返してきた。さらに彼女は、『人間の戒めを教理として教えている』（Matthew 15:9）のであり、このような同類の多くの誤謬を広く至る所に広めてきた。」『セレクテッド・メッセージ』第2巻、118。
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Le vin que Belshatsar buvait était le faux sabbat idolâtre de la papauté, car le festin représentait l’« heure » prophétique de la loi du dimanche. Les vases du sanctuaire qu’il fit apporter dans la salle du banquet représentaient non seulement la rébellion contre Dieu, mais les vases sacrés représentent aussi le peuple de Dieu, car le littéral représente le spirituel, et les êtres humains sont des vases.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Néanmoins, le fondement de Dieu demeure ferme, ayant ce sceau : Le Seigneur connaît ceux qui sont à lui. Et : Que quiconque invoque le nom de Christ se retire de l’iniquité. Or, dans une grande maison, il n’y a pas seulement des vases d’or et d’argent, mais aussi de bois et de terre ; les uns pour l’honneur, les autres pour le déshonneur. Si donc quelqu’un se purifie de ces choses, il sera un vase d’honneur, sanctifié, utile au maître, préparé pour toute bonne œuvre. 2 Timothée 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
I le lotolotoi o le faaleagaina o tagata o le Atua e ala i le faamalosia o le tapuaʻiga i le Aso Sa, ua tusia ai e le tusilima afi le malaia o Pelesara.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.
Sa parehong oras ay lumitaw ang mga daliri ng kamay ng isang tao, at sumulat sa tapat ng kandelero sa ibabaw ng apog na pader ng palasyo ng hari; at nakita ng hari ang bahagi ng kamay na sumusulat. Nang magkagayo’y nagbago ang anyo ng mukha ng hari, at ginulo siya ng kaniyang mga pag-iisip, anupa’t nanghina ang mga kasu-kasuan ng kaniyang baywang, at ang kaniyang mga tuhod ay nagkabanggaan. Sumigaw nang malakas ang hari upang ipasok ang mga manghuhulang bituin, ang mga Caldeo, at ang mga manghuhula. At nagsalita ang hari, at sinabi sa mga pantas ng Babilonia, Sinumang makababasa ng sulat na ito, at makapagpapahayag sa akin ng kahulugan nito, ay bibihisan ng kulay-ube, magkakaroon ng kuwintas na ginto sa kaniyang leeg, at magiging ikatlong tagapamahala sa kaharian. Daniel 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
Sa hisaysayan, ang talatang ito ay nauunawaang nagpapahiwatig na ang ama ni Belshazzar ay iniwan kay Belshazzar ang trono sa larangang pampulitika, at dahil dito ang pinakamataas na maiaalok ng kanyang anak bilang kapalit ng pagpapaliwanag sa sulat-kamay ay ang katayuan bilang ikatlong tagapamahala. Sa paglapit sa batas ukol sa Linggo sa Estados Unidos, ang pamunuang pampulitika ay mapapasailalim sa pamunuang panrelihiyon na kikilos upang magpasok ng isang bagong anyo ng pagsamba. Ang larawan ng halimaw ay kumakatawan sa pagsasanib ng iglesia at ng estado, na ang iglesia ang may kontrol sa ugnayang iyon, at sa batas ukol sa Linggo si Belshazzar ang haring pampulitika, kaya nga sumasagisag sa estado, subalit siya ay ikalawa lamang sa kapangyarihan sa panrelihiyong awtoridad ng kanyang ama. Ang pinakamataas na maiaalok niya kay Daniel ay ang maging ikatlo.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
«Արդարև, երբ վաղ եկեղեցին ապականվեց՝ հեռանալով ավետարանի պարզությունից և ընդունելով հեթանոսական ծեսեր ու սովորույթներ, նա կորցրեց Աստծո Հոգին և զորությունը. և ժողովրդի խղճերը վերահսկելու համար նա դիմեց աշխարհիկ իշխանության աջակցությանը։ Արդյունքը եղավ պապականությունը՝ մի եկեղեցի, որ վերահսկում էր պետության իշխանությունը և այն գործադրում էր իր սեփական նպատակները առաջ մղելու համար, հատկապես՝ «հերետիկոսության» պատժման համար։ Որպեսզի Միացյալ Նահանգները կազմավորեն գազանի պատկերը, կրոնական իշխանությունը պետք է այնչափ վերահսկի քաղաքացիական կառավարությունը, որ պետական իշխանությունը նույնպես եկեղեցու կողմից գործադրվի՝ իր սեփական նպատակներն իրականացնելու համար....»
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
“L’application obligatoire de l’observance du dimanche par les Églises protestantes est l’imposition de l’adoration de la papauté — de la bête. Ceux qui, comprenant les exigences du quatrième commandement, choisissent d’observer le faux sabbat au lieu du vrai rendent par là même hommage à cette puissance par l’autorité de laquelle seule cela est prescrit. Mais, par l’acte même d’imposer un devoir religieux au moyen du pouvoir séculier, les Églises formeraient elles-mêmes une image à la bête ; par conséquent, l’application obligatoire de l’observance du dimanche aux États-Unis serait l’imposition de l’adoration de la bête et de son image.” The Great Controversy, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
E krizis diri an karakter ta revelá, i e misterioso mensahe riba e muraya a produci un krizis den eksperensia di Belsasar i a marka e fin di su reino, asina simbolisando e fin di e reino di e bestia di tera. Belsasar a muri mes e mesun anochi ei, representando e ley dominical, ora Merka Uní ta wordu derrocá komo e di seis reino di profesía bíbliko na e ley dominical, pero Merka Uní mesora ta hasi transishon pa bira e rei prinsipal di e dies rei. E dies rei ta e di siete reino di profesía bíbliko, i nan mesora ta bai di akuerdo pa duna nan di siete reino na e bestia.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Car Dieu a mis dans leurs cœurs d’exécuter son dessein, d’être d’un même avis, et de remettre leur royaume à la bête, jusqu’à ce que les paroles de Dieu soient accomplies. Apocalypse 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Wa harakati za mwisho ni za kasi, nayo mpito kutoka ufalme wa sita hadi wa saba, na kisha hadi wa nane, ni wa haraka; kwa maana wakati huo ulimwengu umo katika msukosuko mkuu. Kuangushwa kwa mnyama wa nchi humfanya Belshaza kuogopa, naye, akiwa mfalme mkuu wa wale wafalme kumi, anawakilisha hofu ambayo wafalme wote wa dunia wataipata katika kuangushwa kwa Marekani. Katika Ufunuo sura ya kumi na moja, “saa” ile ambayo mwandiko huonekana ukutani ndiyo “saa” ya tetemeko kuu la nchi. Wakati huo alama tatu za Uislamu huwekwa wazi, na ni Uislamu unaowafanya wafalme waogope katika siku za mwisho.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
Car, voici, les rois s’étaient assemblés, ils ont passé ensemble. Ils ont vu, et alors ils ont été dans l’étonnement; ils ont été troublés, et se sont hâtés de s’enfuir. La frayeur les a saisis là, et la douleur, comme celle d’une femme en travail. Tu brises les navires de Tarsis par le vent d’orient. Ce que nous avions entendu, nous l’avons vu dans la ville de l’Éternel des armées, dans la ville de notre Dieu: Dieu l’affermira à toujours. Sélah. Psaume 48:4–8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
ବେଲଶଜ୍ଜରଙ୍କ ଭୋଜରେ ସେହି ପ୍ରଭୁମାନେ, ଅର୍ଥାତ୍ ରାଜାମାନେ, ବାବିଲୋନର ଦ୍ରାକ୍ଷାରସ ପିଇଥିବାବେଳେ ଏବଂ ଈଶ୍ୱରଙ୍କ ପବିତ୍ରାଳୟର ପବିତ୍ର ପାତ୍ରଗୁଡ଼ିକୁ ହାତରେ ଧରି ଓ ସେଗୁଡ଼ିକୁ ନିହାରୁଥିବାବେଳେ, ଭୟ ସେମାନଙ୍କୁ ଆକ୍ରାନ୍ତ କଲା; ଯେପରି ଦିଆଳରେ ଲେଖା ଦେଖାଦେବା ସମୟରେ ବେଲଶଜ୍ଜରଙ୍କ ଭୟ ଦ୍ୱାରା ତାହା ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି। ବେଲଶଜ୍ଜରଙ୍କ ଭୟ ଏକ ବୃଦ୍ଧିଶୀଳ ଭୟର ଆରମ୍ଭ କଲା, ଯାହା ପ୍ରସବବେଦନାରେ ଥିବା ଜଣେ ନାରୀ ଦ୍ୱାରା ପ୍ରତୀକୀକୃତ; ଏବଂ ପ୍ରକାଶିତ ବାକ୍ୟର ଏକାଦଶ ଅଧ୍ୟାୟର “ଘଣ୍ଟା” ଦ୍ୱାଦଶ ଅଧ୍ୟାୟକୁ ପ୍ରବେଶ କରାଏ, ଯେଉଁଠାରେ ସେହି ପତାକା ଜଣେ ପ୍ରସବକୁ ଉଦ୍ୟତ ନାରୀ ରୂପେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଛି। ପ୍ରଥମ ପ୍ରସବବେଦନା ହେଉଛି ଭୋଜଶାଳାର ଦିଆଳ ଉପରେ ଥିବା ଲେଖା। ଏହି ଭୟର କାରଣ ହେଉଛି ଇସ୍ଲାମର “ପୂର୍ବ ପବନ”, ଯାହା “ତର୍ଶୀଶର ଜାହାଜଗୁଡ଼ିକୁ ଭାଙ୍ଗିଦେଉଛି।”
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
Dans la salle du festin de Belshatsar, « mille grands » boivent le vin de Babylone, lequel représente l’imposition du dimanche. En ce temps-là, l’orchestre de Nebucadnetsar commence à jouer sa musique, tandis que Belshatsar fait apporter les ornements du sanctuaire. La prostituée de Tyr se met à chanter, et l’Israël apostat commence à danser autour de l’idole d’or de Nebucadnetsar. Mais la fête est interrompue par le « vent d’orient », qui est le « troisième malheur » venant promptement, et qui est la « septième trompette ». Lorsque l’islam fait irruption dans la fête, les « nations se sont irritées ». Elles se sont irritées, car les navires de Tarsis, symbole de la structure économique de la planète Terre, ont alors sombré au milieu de la mer.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. 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. Ezekiel 27:12–26.
तार्शीश तेरी व्यापारी थी, क्योंकि सब प्रकार की धन-सम्पत्ति की बहुतायत थी; वे तेरे मेलों में चाँदी, लोहा, रांगा और सीसा लाकर व्यापार करते थे। यावान, तूबाल और मेशेक तेरे व्यापारी थे; वे तेरे बाजार में मनुष्यों के प्राणियों और पीतल के पात्रों का व्यापार करते थे। तोगर्मा के घराने के लोग तेरे मेलों में घोड़ों, घुड़सवारों और खच्चरों का व्यापार करते थे। देदान के पुरुष तेरे व्यापारी थे; बहुत से द्वीप तेरे हाथ के व्यापार का विषय थे; वे तेरे लिए हाथीदांत के सींग और आबनूस भेंट में लाते थे। अराम तेरी व्यापारी थी, क्योंकि तेरी कारीगरी की वस्तुओं की बहुतायत थी; वे तेरे मेलों में पन्ना, बैंगनी वस्त्र, कसीदाकारी का काम, महीन मलमल, मूँगा और सुलेमानी का व्यापार करते थे। यहूदा और इस्राएल देश तेरे व्यापारी थे; वे तेरे बाजार में मिन्नीत का गेहूँ, पन्नग, मधु, तेल और बाम का व्यापार करते थे। दमिश्क तेरी व्यापारी थी, तेरी कारीगरी की वस्तुओं की बहुतायत और सब प्रकार की धन-सम्पत्ति की अधिकता के कारण; वह हेलबोन के दाखमधु और उजले ऊन का व्यापार करती थी। दान और यावान भी आना-जाना करते हुए तेरे मेलों में व्यापार करते थे; चमकाया हुआ लोहा, कासिया और बेंत तेरे बाजार में थे। देदान रथों के लिए बहुमूल्य वस्त्रों का तेरी व्यापारी था। अरब और केदार के सब प्रधान तेरे साथ मेम्नों, मेंढ़ों और बकरों का व्यापार करते थे; इन्हीं वस्तुओं में वे तेरे व्यापारी थे। शेबा और रामा के व्यापारी तेरे व्यापारी थे; वे तेरे मेलों में सब प्रकार के प्रधान मसालों, सब बहुमूल्य पत्थरों और सोने का व्यापार करते थे। हारान, कन्नेह और एदेन, शेबा के व्यापारी, अश्शूर और खिल्मद, तेरे व्यापारी थे। ये सब तेरे व्यापारी हर प्रकार की वस्तुओं में, नीले वस्त्रों में, कसीदाकारी के काम में, और बहुमूल्य पोशाकों की पेटियों में, जो रस्सियों से बँधी हुई और देवदार की बनी थीं, तेरे व्यापार में लगे थे। तार्शीश के जहाज तेरे बाजार में तेरी महिमा का गान करते थे; और तू समुद्रों के बीच भरपूर हुई और अत्यन्त गौरवशाली बनाई गई। तेरे खेनेवाले तुझे बड़े जलों में ले आए; पूरबी पवन ने तुझे समुद्रों के बीच तोड़ डाला। तेरी धन-सम्पत्ति, तेरे मेले, तेरा व्यापार, तेरे मल्लाह, तेरे कर्णधार, तेरे जोड़नेवाले, तेरे व्यापार के व्यवहार करनेवाले, और तेरे सब योद्धा जो तुझ में हैं, और तेरी सारी भीड़ जो तेरे बीच में है, वे सब तेरे विनाश के दिन समुद्रों के बीच गिर पड़ेंगे। यहेजकेल 27:12–26।
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
«Навҳои Таршиш» рамзи сохтори иқтисодии сайёраи замин мебошанд, ва онҳо дар миёни баҳр аз ҷониби «боди шарқӣ» ғарқ карда мешаванд. Ҳизқиёл ба мо хабар медиҳад, ки ин дар «рӯзи ҳалокати ту» ба вуқӯъ меояд, ва мавзӯи боби бисту ҳафтуми китоби Ҳизқиёл марсия дар ҳаққи Сур аст.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Le verbe de l’Éternel me fut adressé de nouveau, en ces termes : Et toi, fils de l’homme, prononce une complainte sur Tyr ! Tu diras à Tyr : Ô toi qui sièges aux portes de la mer, et qui trafiques avec les peuples de nombreuses îles, ainsi parle le Seigneur, l’Éternel : Ô Tyr, tu as dit : Je suis d’une beauté parfaite. Ézéchiel 27:1–3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Le jour de la ruine de Tyr est le sujet de la lamentation. Le jour de la ruine de Tyr est la loi du dimanche, car Tyr est un symbole de la papauté, dont le jugement commence à « l’heure » où la seconde voix d’Apocalypse dix-huit commence à appeler les gens à sortir de Babylone.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. 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. Revelation 18:4–11.
我又听见另有声音从天上来，说：我的民哪，你们要从那城出来，免得与她一同有罪，受她所受的灾殃；因她的罪恶滔天， 神已经想起她的不义来了。她怎样待人，也要怎样待她，按她所行的加倍地报应她；用她调酒的杯，加倍地调给她喝。她怎样荣耀自己，怎样奢华宴乐，也当叫她照样受痛苦和悲哀；因她心里说：我坐着作王后，并不是寡妇，决不至于悲哀。所以在一天之内，她的灾殃要一齐来到，就是死亡、悲哀、饥荒；她又要被火完全烧尽，因为审判她的主 神大有能力。地上的君王，素来与她行淫、一同奢华宴乐的，看见烧她的烟，就必为她哭泣哀号；都因怕她的痛苦，远远地站着，说：哀哉！哀哉！巴比伦大城，坚固的城啊，一时之间你的刑罚就来到了。地上的客商也都为她哭泣悲哀，因为没有人再买他们的货物了。启示录 18:4–11。
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Le mot qui est employé cinq fois comme « heure » dans le livre de Daniel représente toujours un type de jugement. Le type de jugement est déterminé par le contexte du passage où il est employé. Dans le chapitre quatre de Daniel, le mot « heure » est d’abord utilisé pour annoncer la venue du jugement, qu’il s’agisse du jugement d’instruction qui commença le 22 octobre 1844, ou du jugement exécutif qui débute à la loi du dimanche. Dans les deux cas, les jugements, qu’ils soient d’instruction ou exécutifs, sont progressifs. Le jugement exécutif de la papauté commence à la loi du dimanche aux États-Unis. Cela marque l’« heure » où commence le jugement exécutif de la papauté, et cette « heure » est l’« heure » du grand tremblement de terre d’Apocalypse onze, lorsque les deux témoins, représentés par Shadrac, Méshac et Abed-Nego, sont jetés dans la fournaise comme l’enseigne qui est élevée en tant qu’armée puissante d’Ézéchiel. Cette « heure » est celle où l’écriture apparaît sur la muraille de Belshatsar.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
“Les navires de Tarsis”, qui représentent la structure des lignes d’approvisionnement économiques de la planète terre, sont engloutis au milieu des mers en ce temps-là, et cela amène les marchands et les rois de la terre à être saisis de crainte, comme le représente Belshatsar.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
খুলনা এগারো অধ্যায়ে, “ঘণ্টা” সেই সময়, যখন ইসলামের “তৃতীয় হায়” দ্রুত এসে পড়ে, এবং সপ্তম তূর্যধ্বনি বেজে ওঠে, এবং জাতিসমূহ ক্রোধে উত্তেজিত হয়। ঐ তিনটি প্রতীকই ইসলামের দিকেই ইঙ্গিত করে, যাকে প্রভু তাঁর বিধানগত উপকরণরূপে ব্যবহার করেন, ঠিক সেই “ঘণ্টায়” বেল্শৎসরের বধ সাধন করার জন্য। বেল্শৎসরকে এমন শত্রুরা বধ করেছিল, যারা গোপনে তার রাজ্যে প্রবেশ করেছিল সেই দ্বারপথ দিয়ে, যা অসতর্কতাবশত খোলা রেখে দেওয়া হয়েছিল; যেমন মেক্সিকো ও যুক্তরাষ্ট্রের মধ্যবর্তী সীমান্তপ্রাচীরও অসতর্কতাবশত খোলা রেখে দেওয়া হয়েছে, যখন “মহাভূমিকম্পের” “ঘণ্টা” সন্নিকটে উপস্থিত হচ্ছে।
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
وفای زخمِ مهلکِ پاپیّت در شش آیۀ آخرِ فصل یازدهمِ دانیال بیان شده است. در آن آیات، سه مانع مشخص گردیده که همزمان با شفای زخمِ مهلکِ پاپیّت از میان برداشته میشوند. پادشاهِ شمال همواره در مسیرِ دستیابی به قدرتِ برتر، سه مانع را مغلوب میسازد، و این کار را همیشه به این ترتیب انجام میدهد: نخست دشمنِ خود، دوم همپیمانِ خود، و سرانجام قربانیِ خود را. نخستین کسی که مغلوب شد، پادشاهِ جنوب بود که نمایندۀ اتحاد جماهیر شوروی، آخرین دشمنِ روم، بود و در سال ۱۹۸۹ از میان برداشته شد. دومین مانع، سرزمینِ جلال است، یعنی همپیمانِ روم که برای روم بر اتحاد جماهیر شوروی غلبه کرد، یعنی ایالات متحدۀ امریکا، که در «ساعت»ی که اکنون در حال بررسیِ آن هستیم مغلوب میگردد. پس از آن، سومین مانع که بهصورت مصر معرفی شده است، زمانی را نشان میدهد که پاپیّت مهارِ قربانیِ خود، یعنی سازمانِ مللِ متحد، را به دست میگیرد.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
En 1989, lorsque le descellement de ces versets eut lieu et qu’il y eut ensuite un accroissement de la connaissance de ces versets, il fut reconnu que la Rome païenne, la Rome papale, puis la Rome moderne (représentée comme le roi du Nord dans les six derniers versets du chapitre onze de Daniel), devaient chacune surmonter trois obstacles géographiques avant d’être établies comme royaume. Pour la Rome païenne, ces trois obstacles étaient représentés sous la forme de trois directions.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
En uit een van hen kwam een kleine hoorn voort, die uitermate groot werd, naar het zuiden, en naar het oosten, en naar het Sieraadland. Daniël 8:9.
For papal Rome they were three horns that needed to be plucked up.
چونکه برای رومِ پاپی، آنان سه شاخ بودند که میبایست از جا کنده شوند.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Mi nangriin horni, ama, ngah thlen chuan an zinga horn tê dang pakhat a lo chhuak a; a hmaa horn hmasa zinga pathum chu an bul atangin an lo phuhsak bo a ni: ama, he horn-ah hian mihring mit ang mitte an awm a, thil ropui tak tak sawi hmang kaa awm bawk. Daniel 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
Kwa Roma ya kisasa (mfalme wa kaskazini), anayewakilishwa katika aya sita za mwisho za Danieli kumi na moja, vizuizi vitatu vilikuwa mfalme wa kusini, nchi ya utukufu, na Misri. Kama ilivyokuwa kwa Roma ya kipagani na Roma ya kipapa, vizuizi hivyo vitatu viliwakilisha vizuizi vya kijiografia. Roma ya kisasa, inayowakilishwa kama mfalme wa kaskazini katika aya sita za mwisho za Danieli kumi na moja, ilihitaji kushinda “kuta” tatu, na pamoja na ukuta wa kwanza kulikuwapo “ukuta” wa kifalsafa ulioondolewa wakati huohuo ambapo ukuta halisi uliondolewa. Mwaka 1989, wakati mfalme wa kaskazini alipoiangusha Umoja wa Kisovieti (mfalme wa kusini), “ukuta” wa kifalsafa wa “pazia la chuma” uliondolewa, wakati ukuta wa Berlin ulipobomolewa.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
Na “hora” do juízo de Belsazar, quando a escrita está na parede e os seus inimigos entram secretamente pelas portas desguarnecidas, o “muro” filosófico da separação entre Igreja e Estado é removido, enquanto o Islã do terceiro Ai entrou secretamente pelo “muro” desatendido na fronteira meridional da terra gloriosa.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
“Ägypten“, das die Vereinten Nationen repräsentiert, wird erobert werden, und die philosophische „Mauer der nationalen Souveränität“ wird beseitigt werden, indem jede Nation gezwungen wird, die Eine-Welt-Regierung anzunehmen, die von der Hure von Tyrus gelenkt wird. Zu jener Zeit wird es zu einem finanziellen Zusammenbruch kommen, der das Kriegsrecht und den Despotismus der letzten Tage hervorbringt. Es mag sehr wohl etwas auf einer Straße geschehen, die „Wall Street“ genannt wird.
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
«ប្រាក់ដ៏ជាមធ្យោបាយនោះឯង ដែលឥឡូវនេះត្រូវបានវិនិយោគយ៉ាងតិចតួចបំផុតក្នុងបុព្វហេតុរបស់ព្រះ ហើយដែលត្រូវបានរក្សាទុកដោយអត្មានិយម នឹងត្រូវបានបោះចោលជាមួយរូបព្រះក្លែងក្លាយទាំងអស់ ទៅឲ្យកណ្ដុរច្រមុះវែង និងឲ្យសត្វប្រចៀវ ក្នុងពេលបន្តិចទៀតនេះ។ ប្រាក់នឹងបាត់បង់តម្លៃយ៉ាងឆាប់រហ័ស និងភ្លាមៗ នៅពេលដែលភាពពិតនៃទិដ្ឋភាពអស់កល្បជានិច្ច បើកចំហចំពោះអារម្មណ៍ដឹងរបស់មនុស្ស»។ Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Nous poursuivrons notre étude de Belshatsar dans l’article suivant.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.
«Այսօր, ինչպես Եղիայի օրերում, Աստծո պատվիրանապահ ժողովրդի և սուտ աստվածների երկրպագուների միջև սահմանագիծը հստակ գծված է։ «Մինչև ե՞րբ պիտի կաղաք երկու կարծիքների միջև»,— աղաղակեց Եղիան,— «եթե Տերն է Աստված, հետևեցե՛ք Նրան, իսկ եթե Բահաղը, ապա հետևեցե՛ք նրան»։ Գ Թագավորաց 18:21։ Եվ այսօրվա պատգամն է. «Ընկավ, ընկավ մեծն Բաբելոնը…. Դո՛ւրս եկեք նրանից, Իմ ժողովուրդ, որպեսզի չմասնակցեք նրա մեղքերին և չընդունեք նրա պատուհասներից. որովհետև նրա մեղքերը հասել են մինչև երկինք, և Աստված հիշել է նրա անօրենությունները»։ Հայտնություն 18:2, 4, 5։»
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
“समय बहुत दूर नहीं है जब परीक्षा प्रत्येक प्राणी पर आएगी। झूठे सब्त का पालन हम पर थोपा जाएगा। संघर्ष परमेश्वर की आज्ञाओं और मनुष्यों की आज्ञाओं के बीच होगा। जिन्होंने सांसारिक माँगों के आगे कदम-दर-कदम झुककर संसार की रीति-रिवाजों के अनुसार अपने को ढाल लिया है, वे तब उपहास, अपमान, कारावास की धमकी, और मृत्यु के अधीन होने के बजाय शासक शक्तियों के आगे झुक जाएँगे। उस समय सोना मल से अलग किया जाएगा। सच्ची भक्तिभावना उसकी बाहरी छवि और झिलमिलाहट से स्पष्ट रूप से भिन्न दिखाई देगी। कितने ही तारे, जिनकी चमक के कारण हमने प्रशंसा की है, तब अन्धकार में बुझ जाएँगे। जिन्होंने पवित्रस्थान के आभूषण तो धारण कर लिए हैं, परन्तु मसीह की धार्मिकता से वस्त्रित नहीं हैं, वे तब अपनी ही नग्नता की लज्जा में प्रकट होंगे।” Prophets and Kings, 187, 188.