Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”
ဖျောင်း၏ နံရံပေါ်၌ ပေါ်ထွက်လာသော လျှို့ဝှက်လက်ရေးကြောင့် ဗယ်ရှဇ္ဇာရ်၏ ကြောက်ရွံ့မှုသည် သူ၏သေခြင်းနှင့် သမ္မာကျမ်းစာပရောဖက်ပြုချက်၌ ဖော်ပြထားသော ဆဋ္ဌမနိုင်ငံတော်၏ အဆုံးသတ်ကိုသာ မဆိုလိုဘဲ၊ မြေကြီး၏ ရှင်ဘုရင်တို့အပေါ်၌ ကြောက်ရွံ့ခြင်းက အုပ်စိုးလာသည့် ပရောဖက်ပြုသမိုင်းအချိန်ကာလကိုလည်း ရည်ညွှန်းသည်။ ထိုတို့၏ ကြောက်ရွံ့မှုသည် အစ္စလာမ်၏ “အရှေ့လေ” ကြောင့် ဖြစ်ပေါ်လာခြင်းဖြစ်သည်။ ထိုကြောက်ရွံ့မှုသည် မီးဖွားရသော မိန်းမကဲ့သို့ ဖြစ်သဖြင့်၊ တဖြည်းဖြည်း တိုးပွားလာကာ ပိုမိုမြန်ဆန်စွာ လာရောက်သော နာကျင်မှုကို ခွဲခြားဖော်ပြနေသည်။ ထိုကြောက်ရွံ့မှုသည် ဗယ်ရှဇ္ဇာရ်၏ ပွဲတော်၏ “နာရီ” အချိန်တွင် စတင်သော်လည်း၊ ၎င်းသည် အစပြု၍ ၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်နေ့တွင် ရောက်ရှိခဲ့ပြီးဖြစ်သည်။ ထိုအချိန်မှစ၍ လေတို့သည် တစ်သိန်းလေးသောင်းလေးထောင်တို့၏ တံဆိပ်ခတ်ခြင်းကာလအတွင်း ၎င်းတို့ကို ထိန်းထားသော ကောင်းကင်တမန်လေးပါး၏ လက်မှ တဖြည်းဖြည်း လွတ်ချော်လာစပြုသည်။ ယေဇကျေလက ဖော်ပြသော တိုင်ရုမြို့အတွက် မြည်တမ်းခြင်းက “သမုဒ္ဒရာအလယ်၌ ဖျက်ဆီးခံရသော တိုင်ရုမြို့ကဲ့သို့ အဘယ်မြို့ရှိသနည်း” ဟူသော ပရောဖက်ဆန်သော မေးခွန်းကို မေးမြန်းခြင်းအားဖြင့် တိုင်ရုမြို့ကို သတ်မှတ်ဖော်ပြထားသည်။
The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.
Tarshishs skepp sjöngo om dig på din marknad; och du blev uppfylld och mycket härlig mitt i haven. Dina roddare hava fört dig ut på stora vatten; östanvinden har krossat dig mitt i haven. Dina rikedomar och dina marknadsvaror, ditt köpmanskap, dina sjömän och dina lotsar, dina skeppsreparatörer och förvaltarna av din handel, och alla dina krigsmän som äro i dig, och hela ditt följe som är mitt i dig, skola falla ner i havens mitt på din undergångs dag. Betesmarkerna skola skaka vid ljudet av dina lotsars rop. Och alla som föra åran, sjömännen och alla havets lotsar, skola stiga ned från sina skepp; de skola stanna på land. Och de skola höja sin röst över dig och bitterligen ropa, och de skola kasta stoft på sina huvuden, de skola vältra sig i aska. Och de skola göra sig alldeles skalliga för din skull och omgjorda sig med säcktyg, och de skola gråta över dig med bittert hjärta och bitter klagan. Och i sin klagan skola de upptaga en sorgesång över dig och jämra sig över dig och säga: Vilken stad är såsom Tyrus, såsom den förgjorda mitt i havet? När dina varor gingo ut från haven, mättade du många folk; du gjorde jordens konungar rika genom mängden av dina rikedomar och av ditt köpmanskap. På den tid då du krossas av haven i vattnens djup skola ditt köpmanskap och hela ditt följe mitt i dig falla. Alla öarnas invånare skola häpna över dig, och deras konungar skola gripas av stor fruktan; deras ansikten skola förvridas. Köpmännen bland folken skola vissla åt dig; du skall bli en förskräckelse, och du skall aldrig mer vara till. Hesekiel 27:25–36.
Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.
టైరుస్ భూమి యొక్క వ్యాపారులు చేదుగా విలపించి, తరువాత “టైరుస్ వంటి పట్టణం ఏది?” అని అడుగుచున్న పట్టణము, లేదా రాజ్యము. వారు అట్లు చేయునది, ఆ పట్టణము సముద్రములో భగ్నమగు “కాలమునందు.” ప్రకటన గ్రంథము పద్దెనిమిదవ అధ్యాయమునందు, టైరు వ్యభిచారిణి, అనగా రోమా వ్యభిచారిణి, భూమి రాజులతో వ్యభిచారము చేసినది, మరియు ఒక గంటలోను, ఒక దినములోను తీర్పు వచ్చు ఆ మహా పట్టణముగా గుర్తింపబడినది. విలపించుచున్న రాజులనుండియు వ్యాపారులనుండియు ఆ ప్రవచనాత్మక ప్రశ్నను లేవనెత్తించు పట్టణము ఆమెయే.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.
C’est pourquoi, en un seul jour, ses fléaux viendront sur elle : la mort, le deuil et la famine ; et elle sera entièrement consumée par le feu ; car il est puissant, le Seigneur Dieu qui l’a jugée. Et les rois de la terre, qui se sont livrés avec elle à l’impudicité et au luxe, pleureront et se lamenteront sur elle, lorsqu’ils verront la fumée de son embrasement, se tenant éloignés, dans la crainte de son tourment, et disant : Hélas ! hélas ! la grande ville, Babylone, la ville puissante ! car en une seule heure ton jugement est venu. Et les marchands de la terre pleureront et mèneront deuil sur elle, parce que nul n’achète plus leur cargaison : cargaison d’or, d’argent, de pierres précieuses, de perles, de fin lin, de pourpre, de soie, d’écarlate, de tout bois de thuya, de toute espèce d’objets d’ivoire, de toute espèce d’objets en bois très précieux, d’airain, de fer et de marbre ; de cinnamome, d’aromates, de parfums, de myrrhe et d’encens ; de vin, d’huile, de fleur de farine, de froment, de bêtes de somme, de brebis, de chevaux, de chars, d’esclaves et d’âmes d’hommes. Et les fruits que ton âme convoitait se sont éloignés de toi, et toutes les choses délicates et splendides sont perdues pour toi, et tu ne les retrouveras plus jamais. Les marchands de ces choses, qui se sont enrichis par elle, se tiendront éloignés, dans la crainte de son tourment, pleurant et menant deuil, et disant : Hélas ! hélas ! la grande ville, qui était vêtue de fin lin, de pourpre et d’écarlate, et parée d’or, de pierres précieuses et de perles ! Car en une seule heure de si grandes richesses ont été réduites à rien. Et tous les pilotes, tous ceux qui naviguent vers ce lieu, les matelots, et tous ceux qui trafiquent sur mer, se tenaient éloignés, et s’écriaient, en voyant la fumée de son embrasement : Quelle ville était semblable à cette grande ville ? Et ils jetaient de la poussière sur leurs têtes, et ils criaient, pleurant et menant deuil, disant : Hélas ! hélas ! la grande ville, par l’opulence de laquelle se sont enrichis tous ceux qui avaient des navires sur la mer ! car en une seule heure elle a été réduite en désert. Apocalypse 18:8–19.
The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.
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The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.
“nagara” athava rājya, yāhāre biṣayare rājāmāne o bāṇikmāne bilāpa karanti ebam paccāranthi, “ehi mahān nagara samāna keuṁ nagara achhi,” sehi nagara Ṭāyara-veśyāra rājya, yāhā pare sehi rājāmānanka sahita tāhāra gīta gāi byabhicāra karuchhi. Samasta bhaviṣyadbaktāmāne jagatara anta samparkare kahichhanti ebam semāne paraspara saha sammati rākhnati; ataeba, Ezekiel-ra bāṇikmāne Prakāśita Vākya adhyāya aṭhāra-ra sehi eka’i bāṇikmāne. Prakāśita Vākya adhyāya aṭhāra-re semāne tini thara bilāpa karanti, “hāy, hāy,” yebe mahān nagara ebam pṛthivī-grahara ārthika sanrachanā dhvaṁsa kara jāuchhi. Ehi aṁśare “hāy” boli anubāda kara jāithibā Grīka śabdaṭi sehi eka’i śabda, yāhā Prakāśita Vākya adhyāya āṭha, pad trayodaśare madhya tini thara anubāda kara jāichhi, yadyapi sethāre eha anya eka iṁrājī śabda dvārā anubāda kara jāichhi.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Pak nabati ako, ug nadungog ko ang usa ka manulonda nga naglupad sa taliwala sa langit, nga nagaingon sa makusog nga tingog, Alaot, alaot, alaot, ang mga pumoluyo sa yuta tungod sa ubang mga tingog sa trompeta sa tulo ka mga manulonda, nga hapit pa motingog! Pinadayag 8:13.
The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”
Les rois et les marchands déplorent la destruction de l’économie du monde par les paroles : « hélas ! hélas ! », c’est-à-dire : « malheur ! malheur ! », et le « Malheur » est un symbole de l’islam. La crainte qui s’empare de Belshatsar et de ses seigneurs lorsque l’écriture apparaît sur la muraille est la crainte produite lorsque la structure économique de la planète Terre est détruite par les attaques continues de l’islam, que Dieu emploie comme instrument de sa providence pour exécuter son jugement contre ceux qui boivent le vin de Babylone, c’est-à-dire l’imposition du dimanche. Cette vérité constitue le thème du « fardeau » d’Ésaïe vingt-trois concernant la prostituée de « Tyr ».
The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.
Pesen ngeunaan Tirus. Ngagero jeung ngeluh, heh kapal-kapal Tarsis; sabab eta geus diruksak, nepi ka teu aya deui imah, teu aya deui jalan asupna: ti tanah Kitim hal eta diwartakeun ka maranehna. Cicingeun, heh pangeusi pulo; maneh anu geus dipinuhan ku padagang-padagang Sidon, anu meuntas laut. Jeung ku cai anu loba, binih Sihor, panén walungan, jadi panghasilanana; sarta manehna jadi pasar bangsa-bangsa. Era geura, heh Sidon: sabab laut geus nyarita, nya eta benteng laut, pokna, Kami henteu ngalahirkeun kalayan nyeri, teu ngalahirkeun anak-anak, teu ngagedekeun para nonoman, jeung teu ngasuh para parawan. Sakumaha waktu aya beja ngeunaan Mesir, kitu deui maranehna bakal kacida nalangsana ku beja ngeunaan Tirus. Meuntaslah ka Tarsis; ngagero jeung ngeluh, heh pangeusi pulo. Naha ieu kota aranjeun anu pinuh kabungah, anu geus aya ti jaman baheula pisan? sukuna sorangan bakal mawa manehna jauh ka nagri batur pikeun nyicingan. Saha anu geus nyusun ieu rancangan ngalawan Tirus, kota anu makuta, anu padagang-padagangna pangeran-pangeran, anu padagang gedena jalma-jalma mulya di bumi? PANGERAN semesta alam anu geus nangtukeunana, pikeun ngotoran kareueus sagala kamulyaan, jeung pikeun ngahinakeun sakabeh jalma mulya di bumi. Ngaliwatan tanah maneh siga walungan, heh putri Tarsis: geus euweuh deui kakuatan. Anjeunna ngalegaan leungeunna ka luhur laut, Anjeunna ngoyagkeun karajaan-karajaan: PANGERAN geus mikeun parentah ngalawan kota padagang, pikeun ngancurkeun benteng-bentengna. Sarta Mantenna ngandika, Maneh moal bungah deui, heh parawan anu ditindes, putri Sidon: gugah, meuntaslah ka Kitim; di dinya oge maneh moal meunang katengtreman. Tenjo tanah urang Kasdim; bangsa ieu tadina euweuh, nepi ka urang Asyur ngadegkeun eta pikeun jalma-jalma anu cicing di padang gurun: maranehna ngadegkeun munara-munarana, maranehna ngadegkeun karaton-karatonana; sarta anjeunna ngabalukarkeun eta jadi ruruntuhan. Ngagero jeung ngeluh, heh kapal-kapal Tarsis: sabab kakuatan maraneh geus diruksak. Jeung bakal kajadian dina poe eta, Tirus bakal poho salila tujuh puluh taun, nurutkeun lilana hiji raja: sanggeus ahir tujuh puluh taun, Tirus bakal nyanyi kawas awewe lacur. Cokot kacapi, ngurilingan kota, heh awewe lacur anu geus dipopohokeun; maenkeun lagu anu amis, nyanyikeun loba lagu, supaya maneh diinget deui. Jeung bakal kajadian sanggeus ahir tujuh puluh taun, PANGERAN bakal nganjang ka Tirus, sarta manehna bakal balik deui kana upahna, sarta bakal ngalacur jeung sakabeh karajaan dunya anu aya dina beungeut bumi. Jeung daganganana jeung upahna bakal jadi kasucian pikeun PANGERAN: eta moal ditimbun atawa disimpen; sabab daganganana bakal jadi pikeun maranehna anu cicing di payuneun PANGERAN, pikeun dahar nepi ka kacukupan, jeung pikeun pakean anu awet. Yesaya 23:1–18.
The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.
Les soixante-dix années, qui sont comme « les jours d’un roi », sont représentées par le royaume de Babylone, car un roi est un royaume, et la Babylone littérale régna pendant soixante-dix ans. Les soixante-dix années de la Babylone littérale prirent fin à « l’heure » où l’écriture apparut sur les murs de la salle du festin de Belshatsar. Cette nuit-là même, il fut mis à mort par la puissance qui vint à travers le « mur » à son insu, car il donnait un festin en buvant le vin de Babylone, tandis que l’orchestre de Nebucadnetsar jouait la musique, que la prostituée de Tyr chantait la douce mélodie, et qu’Israël apostat dansait et se prosternait.
Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.
ਇਸ ਤੋਂ ਬਾਅਦ ਸਭ ਸੰਬੰਧਿਤ ਲੋਕਾਂ ਨੂੰ ਡਰ ਨੇ ਘੇਰ ਲਿਆ, ਕਿਉਂਕਿ ਪਰਮੇਸ਼ੁਰ ਨੇ “ਟਾਇਰ ਦੇ ਵਿਰੁੱਧ ਸਲਾਹ ਕੀਤੀ ਸੀ” ਅਤੇ “ਇਹ ਠਾਨ ਲਿਆ ਸੀ” ਕਿ “ਸਾਰੀ ਮਹਿਮਾ ਦੇ ਘਮੰਡ ਨੂੰ ਕਲੰਕਿਤ ਕਰੇ, ਅਤੇ ਧਰਤੀ ਦੇ ਸਾਰੇ ਆਦਰਣੀਯ ਲੋਕਾਂ ਨੂੰ ਤੁੱਛ ਕਰ ਦੇਵੇ।” ਇਸ ਲਈ ਪਰਮੇਸ਼ੁਰ ਨੇ ਉਸ “ਘੜੀ” ਦੇ “ਵੱਡੇ ਭੂਚਾਲ” ਨਾਲ “ਰਾਜਿਆਂ ਨੂੰ ਹਿਲਾ ਦਿੱਤਾ,” ਕਿਉਂਕਿ ਪਰਮੇਸ਼ੁਰ ਨੇ ਉਸ ਵਪਾਰੀ ਰਾਜ ਦੇ “ਵਿਰੁੱਧ ਆਗਿਆ ਦਿੱਤੀ ਸੀ,” “ਤਾਂ ਜੋ ਉਸ ਦੇ ਦ੍ਰਿੜ੍ਹ ਗੜ੍ਹਾਂ ਨੂੰ ਨਾਸ ਕਰੇ।” ਬੇਲਸ਼ੱਤਸਰ ਲਈ ਡਰ ਦੀ ਉਸ “ਘੜੀ” ਵਿੱਚ, ਰਾਜਿਆਂ ਅਤੇ ਵਪਾਰੀਆਂ ਨੇ ਦੀਵਾਰ ਉੱਤੇ ਲਿਖੇ ਅੱਗ ਵਰਗੇ ਸ਼ਬਦਾਂ ਦੇ ਅਰਥ ਨੂੰ ਸਮਝਣ ਲਈ ਖੋਜ ਸ਼ੁਰੂ ਕੀਤੀ। ਬੇਲਸ਼ੱਤਸਰ ਦੀ ਮੌਤ ਹੁਣ ਹੋਣ ਵਾਲੀ ਸੀ, ਪਰ ਉਸ ਸਮੇਂ ਉਹ ਅਜੇ ਵੀ ਜੀਊਂਦਾ ਸੀ। ਇਸ ਲਈ ਉਸ ਨੇ ਉਹਨਾਂ ਰਹੱਸਮਈ ਸ਼ਬਦਾਂ ਨੂੰ ਸਮਝਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕੀਤੀ ਅਤੇ ਗਿਆਨੀਆਂ ਨੂੰ ਇਨਾਮ ਦੇਣ ਦੀ ਪੇਸ਼ਕਸ਼ ਕੀਤੀ, ਜੇ ਉਹ ਉਸ ਲਿਖਤ ਦਾ ਭੇਦ ਖੋਲ੍ਹ ਸਕਣ; ਪਰ ਇਹ ਕੀਤਾ ਨਾ ਜਾ ਸਕਿਆ, ਕਿਉਂਕਿ ਬਾਬਲ ਦੇ ਗਿਆਨੀ ਬਾਈਬਲੀ ਅਧਿਐਨ ਦੀ ਉਹ ਪੱਧਤੀ ਵਰਤਦੇ ਸਨ ਜੋ ਸੱਚਾਈ ਦੀ ਨਕਲ ਸੀ। ਉਹ ਰਹੱਸਮਈ ਸ਼ਬਦ ਉਸ ਪੁਸਤਕ ਦੇ ਦਰਸ਼ਨ ਵਰਗੇ ਹਨ ਜੋ ਮੋਹਰਬੰਦ ਹੈ।
Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.
Then all the king’s wise men entered; but they could not read the writing, nor make known to the king its interpretation. Then King Belshazzar was greatly troubled, and his countenance was changed in him, and his lords were astonished. Now the queen, because of the words of the king and his lords, came into the banquet house; and the queen spoke and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, were found in him; and King Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, astrologers, Chaldeans, and soothsayers; because an excellent spirit, and knowledge, and understanding, the interpretation of dreams, the explaining of dark sayings, and the resolving of doubts, were found in this same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation. Then Daniel was brought in before the king. And the king spoke and said unto Daniel, Art thou that Daniel, who art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom are found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me its interpretation; but they could not show the interpretation of the thing. And I have heard of thee, that thou canst give interpretations, and resolve doubts: now if thou canst read the writing, and make known to me its interpretation, thou shalt be clothed with scarlet, and shalt have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.
The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.
Malkattiin masaraa keessa jirtu niiti Belshaazaar miti turte; isheen malkattii abbaa isaa isa durii turte, akkasumas eenyutu barruu dallaa irratti barreeffame sana dubbisuu akka danda’u ni beekti turte. Mootummaa keessatti waldaan tokko ture (dubartiin raajii keessatti waldaa waan taateef), innis eenyutu iccitiiwwan Waaqayyoo hubachuu akka danda’u ni beeka ture.
“There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’
"Det var i slottet en kvinna som var visare än dem alla, — drottningen, Belshassars farfars hustru. I denna nödsituation talade hon till kungen med ord som sände en stråle av ljus in i mörkret. 'O konung, lev för evigt', sade hon, 'må dina tankar inte förskräcka dig, och må ditt ansikte inte förändras. Det finns en man i ditt rike, i vilken de heliga gudarnas ande är; och i din faders dagar befanns ljus och förstånd och vishet hos honom, såsom gudarnas vishet; honom gjorde konung Nebukadnessar, din fader, konungen, säger jag, din fader, till överste för de spådomskunniga, stjärntydarna, kaldéerna och siarna; … låt nu Daniel kallas, så skall han ge uttydningen.'"
“‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.’
«Puis Daniel fut introduit devant le roi.» S’efforçant de se raffermir et de manifester son autorité, Belshatsar dit : «Es-tu ce Daniel, d’entre les enfants de la captivité de Juda, que le roi, mon père, a fait venir de Judée? J’ai appris à ton sujet que l’esprit des dieux est en toi, et qu’on trouve en toi la lumière, l’intelligence et une sagesse éminente…. Maintenant, si tu peux lire cette écriture et m’en faire connaître l’interprétation, tu seras revêtu de pourpre, tu porteras à ton cou une chaîne d’or, et tu seras le troisième souverain dans le royaume.»
“Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’
“Daniel hakushangazwa na sura ya mfalme, wala hakuchanganyikiwa au kutishwa na maneno yake. ‘Zawadi zako na ziwe kwako mwenyewe,’ akajibu, ‘na thawabu zako mpe mwingine; lakini mimi nitasoma maandiko haya mbele ya mfalme, na kumjulisha tafsiri yake. Ee mfalme, Mungu Aliye Juu alimpa Nebukadneza baba yako ufalme, na ukuu, na utukufu, na heshima…. Lakini moyo wake ulipoinuka, na nia yake ikafanywa ngumu katika kiburi, alishushwa kutoka kiti chake cha kifalme, nao wakamwondolea utukufu wake…. Na wewe, mwanawe, ee Belshaza, hukunyenyekesha moyo wako, ijapokuwa ulijua hayo yote, bali umejiinua juu dhidi ya Mungu wa mbinguni; nao wameleta vyombo vya nyumba Yake mbele yako, na wewe, na wakuu wako, wake zako, na masuria wako, mmekunywa navyo, nawe umesifu miungu ya fedha na dhahabu, ya shaba, chuma, mti, na mawe, isiyoona, wala haisikii, wala haijui; na yule Mungu ambaye pumzi yako i katika mkono wake, na ambaye njia zako zote ni zake, hukumtukuza.’”
“‘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.’
“‘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 did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.
«Դանիէլը չշեղուեցաւ իր պարտականութենէն։ Ան թագաւորին առջեւ դրաւ անոր մեղքը՝ ցոյց տալով անոր այն դասերը, որոնք կրնար սորվիլ, բայց չսորվեցաւ։ Բաղշասարը ականջ չէր դրած այն դէպքերուն, որոնք իրեն համար այսքան նշանակալից էին։ Ան ճիշդ կերպով չէր ընթերցած իր մեծհօր պատմութիւնը։ Ճշմարտութիւնը գիտնալու պատասխանատուութիւնը դրուած էր անոր վրայ, բայց այն գործնական դասը, զոր կրնար սորվիլ եւ գործադրել, չէր ընդունուած սրտով. եւ անոր ընթացքը բերաւ անխուսափելի հետեւանքը։»
“This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.
«Questo fu l’ultimo convito di vanagloria celebrato dal re dei Caldei; poiché Colui che sopporta a lungo la perversità dell’uomo aveva pronunciato la sentenza irrevocabile. Baldassar aveva grandemente disonorato Colui che lo aveva innalzato a re, e il tempo della sua prova gli fu tolto. Mentre il re e i suoi nobili erano al culmine della loro baldoria, i Persiani deviarono l’Eufrate dal suo corso ed entrarono nella città incustodita. Mentre Baldassar e i suoi grandi bevevano dai vasi sacri di Geova e lodavano i loro dèi d’argento e d’oro, Ciro e i suoi soldati si trovavano sotto le mura del palazzo. “In quella stessa notte”, dice il racconto, “Baldassar, re dei Caldei, fu ucciso. E Dario il Medo ricevette il regno”.» Bible Echo, 2 maggio 1898.
In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.
Bi sisesámo aɖaŋudzɔ la me la, fia nyɔnu la (hamea), si ke wodzi dzi be eƒe afɔɖeɖe aɖe li si ate ŋu adze si “Future for America” gɔme la. Daniel tso eƒe nɔƒe dzi ake be wòawu eƒe taɖodɔ le ŋkekeawo ƒe nuwuwu me. Asi tɔtrɔ si ensign la fia, esi Shadrach, Meshach kple Abednego tsɔna le dzɔxɔ si le dzo me la, Daniel hã le tsɔm fifia, esi wòle nyateƒe ƒe fli la dzi le nu tsɔtsɔm, be le Sunday law aɖaŋu ƒe “gaƒoƒo” me la, woatsi amesiwo le ensign la teƒe la ayi dukɔ ƒe dziɖulaŋusẽwo ŋgɔ be woaɖi nyateƒe la se.
“‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.
“‘Onlar sizi məclislərə təslim edəcəklər, … bəli, Mənim uğruma siz valilərin və padşahların önünə aparılacaqsınız ki, onlara və millətlərə şahidlik olsun.’ Matta 10:17, 18, R. V. Təqib nuru yayacaq. Məsihin qulları dünyanın böyük adamlarının önünə gətiriləcəklər; halbuki, belə olmasaydı, onlar heç vaxt Müjdəni eşitməyə bilərdilər. Həqiqət bu adamlara təhrif olunmuş şəkildə təqdim edilmişdir. Onlar Məsihin şagirdlərinin imanına dair saxta ittihamları dinləmişlər. Çox vaxt onun həqiqi mahiyyətini öyrənmələrinin yeganə vasitəsi, imanlarına görə mühakimə olunmaq üçün gətirilənlərin şəhadətidir. Sorğu-sual zamanı onlardan cavab vermək tələb olunur, hakimləri isə verilən şəhadətə qulaq asmağa məcbur olurlar. Allahın lütfü bu fövqəladə vəziyyətdə Öz qullarına yetəcək şəkildə veriləcəkdir. İsa belə deyir: ‘Sizə həmin saatda nə deyəcəyiniz veriləcək. Çünki danışan siz deyilsiniz, sizdə danışan Atanızın Ruhudur.’ Allahın Ruhu Öz qullarının zehnini işıqlandırdıqca, həqiqət öz ilahi qüdrəti və qiymətliliyi ilə təqdim olunacaq. Həqiqəti rədd edənlər şagirdləri ittiham etmək və sıxışdırmaq üçün ayağa qalxacaqlar. Lakin itki və əzab içində, hətta ölümədək, Rəbbin övladları öz ilahi Nümunələrinin həlimliyini aşkar etməlidirlər. Beləliklə Şeytanın alətləri ilə Məsihin təmsilçiləri arasındakı təzad görünəcəkdir. Xilaskar hökmdarların və xalqın qarşısında ucaldılacaqdır.” The Desire of Ages, 354.
As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.
Gẹgẹbi ti àwọn akíkanjú mẹ́tẹ̀ẹ̀ta náà, Dáníẹ́lì kò ní ìfẹ́ sí ẹ̀bùn kankan, bẹ́ẹ̀ ni kò sì nílò láti tún ohun tí yóò sọ ṣe ní àtúnsọ. Ní ìrọ̀rùn pátápátá ni ó gbé ìtumọ̀ “àkókò méje” náà kalẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí ògiri.
We will continue the story of Belshazzar in the next article.
Nous poursuivrons l’histoire de Belshatsar dans le prochain article.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
«Мужаагүй байгаа хүмүүс нь Бурханы ажилд үнэнч бус байдаг бөгөөд тэдний сэдэл нь ямар ч нөхцөлд зөвийг сонгоход хөтлөх тийм чанартай биш байдаг. Бурханы зарц нар өөрсдийгөө ажил олгогчийнхоо мэлмий дор байгаагаа цаг ямагт мэдэрч байх ёстой. Белшазарын ариун бус найрыг ажиглан харж байсан Нэгэн маань манай бүх байгууллагад, худалдаачны тооцооны өрөөнд, хувийн урлан дотор ч байнга оршиж байна; мөн цусгүй гар нь доромжлон бузарласан хаанд оноосон аймшигт шүүлтийг тэмдэглэн бичсэнтэй адил, та нарын хайхрамжгүй байдлыг ч мөн лавтайяа тэмдэглэн бичиж байна. Белшазарын яллал галан үсгээр, “Чи жинлүүр дээр жигнэгдээд, дутуу гэж тогтоогдлоо” хэмээн бичигдсэн; хэрэв та нар Бурханаас өгөгдсөн үүргээ биелүүлэхгүй бол, та нарын яллал мөн адил байх болно». Messages to Young People, 229.