The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Belsasar ho’a, mbohapyha irundyha peve ojehechaukava’ekue capítulo pohape, ojehechauka raẽ va’ekue Nebucadnesar ho’ápe capítulo irundyhápe.
“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.
“Babilóniape mburuvicha paha peve, ha’etéicha peteĩ ta’ãnga ramo iñepyrũvape guarã, oukuri pe sentencia pe Ohecháva divínogui: ‘Nde, mburuvicha guasu,... ndéve oñeñe’ẽ: Nde rréino ojeipe’a ndehegui.’ Daniel 4:31.” Profetas y Reyes, 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.
Nabucodonosor ohechauka pe ñepyrũha, ha Belsasar pe paha, upe mburuvichagua oguerekova’ekue pokõpa ary pukukue; ha upéicha ohechauka va’ekue pe yvypegua mymba ñaña Ojehecháva capítulo trece-pe (Estados Unidos), oisãmbyhy va’erãva upe tiempo-pe Tiro kuña rekove vaiha (pe papado) ojekuaa’ỹ jave.
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.
Ha oikóta upe árape, Tiro ojeheja hag̃uáta tesaráipe setenta ary pukukue, peteĩ rréi ára-kuéraicha; ha setenta ary pahápe, Tiro opurahéita peteĩ kuña rekovaívaicha. Isaías 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.
Upévare Nabucodonosor ohechauka Estados Unidos ñepyrũ, ha Belsasar ohechauka Estados Unidos paha. Nabucodonosor ohechauka ñepyrũha pe hatĩ Republicano rehegua ha ñepyrũha pe hatĩ Protestante rehegua. Belsasar ohechauka pe hatĩ Republicano ha Protestante paha.
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.
Pe huísio oúva Nabucodonosor ári vaʼekue hese, haʼe vaʼekue “siete tiempo”. William Miller oiporu Nabucodonosor oikove hague mymbaicha mokõi mil po cien ha mokõi paʼũ árare, ombohovái hag̃ua pe “siete tiempo” Levítico mokoĩpa seis-pe, jepémo ndojepytasói pe mokõi mil po cien ha mokõi rehe, upéva heʼiséva simbólicamente Belshazzar huísiope.
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.
Ha kóva hína pe jehai ojehaíva’ekue: MENE, MENE, TEKEL, UPHARSIN. Kóvape oĩ pe mba’e ñemyesakã: MENE; Tupã oipapáma nde rréino, ha omohu’ãma. TEKEL; reñeha’ãha’ãma pe balánsa kuérape, ha rejuhúma nde sa’iveha. PERES; nde rréino ojepe’áta, ha oñeme’ẽta pe Medo ha Persa-kuérape. 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.
Daniel ome’ẽva’ekue pe kuatia ñemimby ojehaíva’ekue murállare ñehesa’ỹijo ári, umi ñe’ẽ “mene” ha “tekel” ohechauka peteĩ pohýi jeha’ã, ha umi ñe’ẽ avei ohechauka peteĩ valor específico viru rehegua (Éxodo 30:13, Ezequiel 45:12). Peteĩ “mene” hína cincuenta siclo, térã mil guéra. “Mene, mene” upévare he’ise mokõi mil guéra. Peteĩ “tekel” hína veinte guéra. Upévare “mene, mene, tekel” he’ise mokõi mil veinte guéra. “Upharsin” he’ise “omboja’o”, ha upévare he’ise peteĩ mbyte peteĩ “mene”-gui, ha ohechauka quinientos guéra. Oñembojoajúvo, ohechauka hikuái pe suma mokõi mil quinientos veinte rehegua.
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.
Pe referénsia pahápe Hermana White ohechauka Belshazzar ojehechauka hague Nebucodonosor rupive, ha katu iporãvéva, ha’e omomba’eve hag̃ua mokõivéva juicio joaju, ha mokõivéva juicio ojehechauka peteĩ techaukaha ramo umi “siete tiempo” Levítico veintiséis pegua. Oĩ mbovymi ñe’ẽ Escritura-kuéra oipurúva ohechauka hag̃ua umi “siete tiempo” Levítico veintiséis pegua. Jeremías ohechauka upéva Tupã pochy ramo.
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.
Mba’éicha Tupã Ñandejára omo’ã arai hag̃uáicha Sión rajýpe ipochy hag̃uápe, ha omombo yvágagui yvýpe Israel jeguaka, ha naimandu’ái hague ipy renda rehe ipochy árape! Ñandejára omokõmba opa Jacob róga kuéra ha ndoiporiahúi: ipochy pukupe omongu’ávoity Judá rajy mbarete renda kuéra; ogueru chupekuéra yvýre peve: omongy’a pe tetãnguéra sãmbyhyha ha ipríncipe kuérape. Oikytĩ ivaíetereíva ipochyme opa Israel hatãkue; oguerova ijyva akatúa enemigo renondégui, ha okañy Jacob rehe tata rendýicha, ombokusugueáva opa rupi. Oipyso ihu’y enemigoicha: oñembo’y ijyva akatúa rehe adversárioicha, ha ojuka opa umi ojehecharamovéva Sión rajy róga ñembo’eha rýepýpe: ohykýi ipochy tataicha. Ñandejára oiko enemigoicha: omokõmba Israel, omokõmba opa ipalácio kuéra; ohundi imbarete renda kuéra, ha omboheta Judá rajýpe jahe’o ha pyahẽ. Ha mbaretépe oipe’a itabernáculo, ku yvotyty mba’éicha hag̃uáicha; ohundi iñembyaty renda kuéra: Ñandejára ombohárai Siónpe arete guasu ha sábado kuéra, ha ipochy ñemyrõme omboyke mburuvicha guasu ha pa’ípe. Ñandejára omboyke ialtar, ombojeguaru isantuario, ome’ẽ enemigo pópe ipalácio kuéra muralla; ha’ekuéra osapukái Ñandejára rógape, ku arete guasu árapeicha. Ñandejára oimo’ã hína ohundi hag̃ua Sión rajy muralla: oipyso pe ñemohenda sã, ndojokoái ipo ohundi hag̃ua: upévare ojapo pe tápia yvate ha pe muralla tojahe’o; mokõivéva ikangypa oñondive. Lamentaciones 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.
Ñandejára pochy ojehechauka “ipochy pochyrã” ramo, ha ipochy oñemboguata mokõivéva ári, Israel pe tetãnguéra yvate gotyo ha yvy gotyo. Upévare Daniel kuatiañe’ẽ omombe’u peteĩ “tenondegua” ha peteĩ “pahagua” pochy pochyrã. Jeremías omombe’u peteĩ “línea” Ñandejára “oipyso hague”, ha’e omoherakuãvo ipochy hetãgua poravopyre rehe. Upe línea oñeñe’ẽ avei 2 Reyes-pe.
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.
Ha Ñandejára oñeʼẽ vaʼekue hembiguái profétakuéra rupive, heʼívo: “Manasés, mburuvicha guasu Judagua, ojapo haguére koʼã mbaʼe jeguaru, ha ojapo vaikuégui opa umi amorreo kuéra ojapo vaʼekuégui hendyve, umi oĩ vaʼekue henonderã, ha omoingeke avei Judápe iñanga taʼãnga rupive; upévare péicha heʼi Ñandejára, Israel Jára: Péina, che agueru hag̃uáicha Jerusalén ha Judá ári peteĩ mbaʼe vaiete, ha maymáva ohendúva hese, mokõivéva ijapyte oñemondýita. Ha aipyso Jerusalén ári Samaria cordel, ha Ahab róga plomada; ha ahykuíta Jerusalénpe peteĩ kuimbaʼe ojohéiháicha peteĩ tembipuru, ojohéi rire omoĩ jeyva hova yvýre. Ha aheja rei che mbaʼe rerahapy rembyre, ha ameʼẽta chupekuéra iñenemigokuéra pópe; ha oikóta hikuái tembiʼurã ha mbaʼe ojeguerahávaicha opa iñenemigokuérape g̃uarã.” 2 Reyes 21:10–14.
The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.
Pe “línea” pochyry Ñandejára indignación rehegua, ha’éva Moisés “siete tiempos”, ojepysókuri tenonderãite pe reino yvate gotyo ári (Ahab róga), ha upéi Judá ári. Ambue ñe’ẽ bíblico ojeporúva “siete tiempos” rehe, osẽva Levítico mokõipa poteĩgui, ha’e pe ñe’ẽ “ñemyasãi”.
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.
Upéi aguata pene rovái pochy asýpe; ha che, che voi, pembyepota rasyta pokõi jey pene angaipa rehe. Ha pe’u pene ra’ykuéra ro’o, ha pene rajykuéra ro’o avei pe’u. Ha ahundíta pene yvyty yvategua, ha aikytĩta pene ta’ãnga kuéra, ha amombo pene te’onguekuéra pene ta’ãnga rei kuéra te’ongue ári; ha che ánga penderovaitíta. Ha ajapóta pene táva kuéra tundi hag̃ua, ha amoĩta pene tupaónguéra ñehundi hag̃uáme, ha ndahyetumo’ãi pene mba’e ryakuã asy porã. Ha amoĩta pe yvy ñehundi hag̃uáme; ha pene enemigo kuéra oikóva ipype ohechávo opytáta jurujái. Ha amyasãita peẽ tetã ambuegua apytépe, ha aipysóta kyse puku pende rapykuéri; ha pene yvy opytáta ñehundipyrépe, ha pene táva kuéra tundi. Upérõ pe yvy ovy’áta isábado kuérape, opaite ára opyta aja ñehundipyrépe, ha peẽ peĩ aja pene enemigo kuéra retãme; upérõ pe yvy opytáta pytu’úpe, ha ovy’áta isábado kuérape. Opaite ára opyta aja ñehundipyrépe opytu’úta; ndopytu’úigui pene sábado kuérape, peẽ peiko aja hese. Levítico 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.
Pe ñemosarambi tetã ambuegua apytépe oñekumpli Daniel rehe, ojegueraha jave chupe tembiguáiramo Babilóniape, Joiacim ñembiguái jave. Upérõ, Daniel oĩ aja “enemigokuéra yvýpe”, upe yvy opytu'u ha ovy’a “hegui opytu’u ára rehe”. Mokõiha Crónicas ñanemomarandu pe aravoha ha’e hague Jeremías setenta ary, Daniel oikuaa hag̃ua va’ekue capítulo nueve-pe.
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.
Ha umi okáva kysepuku poguýgui ogueraha Babilóniape; ha upépe oiko tembiguáiramo chupe ha ita'ýrape, pe rréino Pérsiagua oñepyrũ meve; ojehu hag̃ua ñembopyahu Tupã Ñandejára ñe'ẽme Jeremías jurúgui, pe yvy oikuaa porã hag̃ua isábado-kuéra; pórke opyta aja desolada, ojapo sábado, ojejapo hag̃ua setenta ary. Ha Ciro, mburuvicha guasu Pérsiagua, arýpe peteĩhápe, oñemboguapy hag̃ua Ñandejára ñe'ẽ Jeremías jurúgui he'íva, Ñandejára omokyre'ỹ Ciro, mburuvicha guasu Pérsiagua, espíritu, ha upévare ojapo peteĩ marandu opaite irreinópe, ha omoĩ avei kuatiare, he'ívo: Péicha he'i Ciro, mburuvicha guasu Pérsiagua: Opa yvy arigua rréino Ñandejára, yvága Tupã, ome'ẽ chéve; ha ha'e chembou omopu'ã hag̃ua chupe peteĩ óga Jerusalénpe, oĩva Judápe. Máva piko pende apytégui, opa itavayguakuéra apytépe? Ñandejára Itupã toĩ hendive, ha tojupi. 2 Crónicas 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.
Pe ñe’ẽ “ñemosarambi” ha’e peteĩ símbolo umi “siete tiempo” rehegua. Pe juicio oguerekóva Nabucodonosor “siete tiempo” aja oikovévo mymbaicha, ohechauka hag̃ua peteĩ tipo ramo pe juicio Belshasar rehegua, ojehechaukaháicha umi ñe’ẽ ñemimby oĩva pe murálla ári: “mene, mene, tekel upharsin”. Pe juicio Belshasar rehegua ojehechauka pe jehai popegua rupive, ha upéva ojoja mokõi su quinientos veinte rehe; upe peteĩcha papapy ára rehegua Nabucodonosor oikove hague mymbaicha, ha avei upe peteĩcha papapy ary rehegua ojehechaukáva umi “siete tiempo” Levítico veintiséis-pe.
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.
Pe juício oúva Belsasar rehegua, ojehechaukáva vaʼekue Nebucadnezar rehegua juício rupive, ojehechauka hag̃ua simbólikamente umi “siete tiempo” rupive, ha mokõivéva umi juício ohechauka peteĩ “caída de Babilonia”, ha upéva hína pe símbolo marandu mokõiha ánhel rehegua. Pe peteĩha caída de Babilonia vaʼekue, oitymbárõ guare Nimrod torre.
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.
Ha opaite yvy peteĩ ñe’ẽme, ha peteĩ ñe’ẽpyrepe. Ha ojehu, oguata aja kuarahyresẽ gotyo guive, ojuhuha peteĩ ñu ñemombe’upy yvýpe Sinar retãme; ha upépe oiko hikuái. Ha he’i ojuehepe: Peju, ñambojyvyru ita apo hag̃ua, ha ñahapy porãite chupekuéra. Ha orekókuri ladríllo ita rangue, ha asfalto argamasa rangue. Ha he’i hikuái: Peju, jajapo hag̃ua ñandéve peteĩ táva ha peteĩ tórre, ijapykue oguahẽ hag̃uáicha yvágape; ha jajapo ñandéve peteĩ téra, ani hag̃ua ñañemosarambi opa yvy ape ári. Upérõ Ñandejára oguejy ohecha hag̃ua pe táva ha pe tórre, yvypóra ra’ykuéra omopu’ãva’ekue. Ha Ñandejára he’i: Péina pe tetãygua peteĩnte, ha maymáva oreko peteĩ ñe’ẽ; ha kóva hína pe oñepyrũva ojapo hag̃ua: ha ko’ágã mba’eve ndojejokomo’ãi chuguikuéra, opa mba’e oimo’ãva ojapo hag̃ua. Peju, jaguejy, ha upépe ñambojehe’a hag̃ua iñe’ẽ, ani hag̃ua oikuaa hag̃ua ojuehe ñe’ẽ. Upévare Ñandejára omosarambi chupekuéra upégui opa yvy ape ári; ha opyta hikuái ndojapovéima hag̃ua pe táva. Génesis 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.”
Bábel jehusápe, ha’éva Nimrod jehusakue, Ñandejára “omyasãi” Nimrod opu’ãva’ekuépe “opa yvy ape ári”. Nimrod ha umi imoirũkue oikuaa porã va’ekue iñemboykeha omoñepyrũtaha pe iñasãi, ha’e kuéra he’i haguére pe mba’érepa omopu’ãse pe tórre ha pe táva, ha’eha “ñande rerarã jajapo hag̃ua, ani hag̃uáicha ñañemosarambi opa yvy ape ári”.
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.
Peteĩ “téra” maranduʼasýpe haʼe peteĩ techaukaha tekorekoguigua. Pe tekoreko Nimrod ha umi iñirũnguera omoñepyrũva ojehechauka hembiapokuére, yvakuérare niko peikuaáta pe tekoreko. Pe yva osẽva Nimrod puʼakareʼỹgui, ha upévare pe techaukaha itekorekoguigua, haʼe pe óga yvate ha pe táva jejapo. Peteĩ “óga yvate” haʼe peteĩ techaukaha tupão rehegua, ha peteĩ “táva” haʼe peteĩ techaukaha tetã rehegua. Pe téra umi Nimrod opuʼãva rehegua, ohechaukáva itekoreko, haʼe pe ñembojoaju tupão ha tetã rehegua, ha upéva avei ojehechauka maranduʼasýpe pe mymba raʼãnga ramo.
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”.
Pe pasáhe ohechaukáva Babel ho’a haguepe, oĩ pe ñe’ẽjoaju “peju, jajapo” oñembojevy mbohapy jey. Pe mbohapyha ha’e pe jave Tupã ogueru pe juicio oñembyai hag̃ua iñe’ẽnguéra, ha oñemosarambi hag̃ua chupekuéra opa rupi. Pe peteĩha “peju, jajapo” ha’e vaekue ñembosako’i pe mokõiha “peju, jajapo” rehegua, upe jave omopu’ã ramo guare hikuái itáva ha itórre. Oikóma rire hikuái hembiapo pe tembiasakue oje’éva pe mokõiha “peju, jajapo” ryepýpe, Tupã oguejy ohecha hag̃ua hesakã hag̃uáicha iñemoĩrehe. Pe mbohapyha “peju, jajapo” ha’e juicio, ha pe mokõiha “peju, jajapo” ha’e peteĩ prueba ojehecháva. Pe peteĩha “peju, jajapo” orrepresenta iñembyai peteĩha, ha profétikamente pe “peju, jajapo” oñe’ẽva mbohapy jey ohechauka pe proceso de prueba mbohapy jepéva rehegua evangelio opave’ỹva. Oĩ hetave marandu Nimrod ñemoĩrehe ha ho’a rehegua testimoniope, ha katu ko’ág̃a roikuaauka mante ñepyrũrã pe peteĩha Babilonia (Babel) ho’a jave, pe símbolo “siete tiempos” rehegua, ojehechaukáva pe “ñemosarambi” rupive, ojekuaauka hague. Nimrod juicio orrepresenta vaekue peteĩ ñemosarambi rupive, Nabucodonosor pegua “siete tiempos” rupive, ha Belsasar pegua “mokõi mil po ciento mokõipa”.
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.
Pe Alfa ha Omega réra ohechauka pe línea profética ojehechaukáva capítulo irundy ha po rupiveha pe ama pahápegua marandu, pe ánhel mokõiha ha Sapukái Pyharepytegua rehegua. Pe línea oñepyrũ Babilonia ho’ávo, ojehechaukáva Nabucodonosor rupive, ohechaukávo 1798, upe jave Babilonia espiritual (papado) ho’ava’ekue peteĩha jey. Upéi pe línea pahápe, Belsasar rembiguái Babilonia ho’a, ohechaukávo ñepyrũrã pe ho’a mbeguekatúpe oikóva Babilonia espiritual rehe (papado jey), oñepyrũva pe léi dominical apañuái guasu guive. Oĩ mokõi testígo Babilonia ho’a rehegua pe línea ñepyrũme ha mokõi testígo ipahápe. Pe lógica profética ohechakuaa pe firma pe Ñepyrũ Guasu ha Paha Guasu rehegua, ha ohechaháicha pe tema Babilonia ho’a rehegua ojehechaukaha irundy testígo rupive pe línea ojehechaukáva Daniel capítulo irundy ha po-pe.
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.
Pe relación typológica ha antitípica Nabucodonosor ha Belsasar rehegua, oñembojoajúramo umi ára pahápe ndive, jajuhu pe mymba yvy arigua, iñakã ovecha-rajy joguápe oĩ jave, oñerrepresentaha Nabucodonosórpe; ha upéi, oñe’ẽ vove dragónicha, jahecha Belsasar. Jahecha pe relación profética-pe, pe tĩ republicano oisãmbyhýva’ekue Tetã peteĩ reko Estados Unidos-pegua rehe, oñerrepresentaha Nabucodonosórpe; ha pe Tetã peteĩ reko ñembojere oñerrepresentaha Belsasar. Avei jahechata Nabucodonosórpe peteĩ kuñataĩ arandu ramo ha Belsasárpe peteĩ kuñataĩ tavy ramo.
We will continue our consideration of Daniel chapters four and five in the next article.
Rohesa’ỹijóta ñaneñehesa’ỹijo Daniel arandukápe, irundyha ha poha kapítulo rehegua, pe artículo oúvape.
“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.
“Belsasarpe ojejopy hetaite oportunidad oikuaa ha ojapo hag̃ua Tupã rembipota. Haʼe ohecha vaʼekue itúva guasu Nabucodonosorpe oñemosẽha yvyporakuéra atygui. Ohecha vaʼekue pe arandu pe mburuvicha guasu oñemombaʼeguasuhague rehe oñemomombyryha chugui Upe omeʼẽ vaʼekue chupe. Ohecha vaʼekue pe mburuvichápe oñemosẽha iguigua rréinogui, ha oñemoingo hag̃ua ñu mymbakuéra irũnguéra ramo. Péro Belsasar vyʼarã rayhu ha ijehe oñemombaʼeguasuse rupi ombogue umi mboʼepy arakaʼeve ndovaʼerãi hague hesarái; ha upévare haʼe ojapo angaipa ojoguáva umi ogueru vaʼekuépe ñembojovake ojehechaukaitéva Nabucodonosor ári. Haʼe ombohasa rei umi oportunidad porã Tupã pyʼaporãme omeʼẽ vaʼekue chupe, ndoipurúi hag̃ua umi oportunidad hiʼag̃uívape oikuaa porãve hag̃ua pe añetegua. ‘Mbaʼépa ajapovaʼerã asẽ hag̃ua salvasiónpe?’ kóva ningo peteĩ porandu pe mburuvicha guasu, péro itavyva, ohejarei hag̃uáicha haʼete hag̃uáicha ndohupytýi chupe.”
“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.
“Kóva hína pe mitãrusu pyahu ko árape oñangareko’ỹva ha oiko vai hag̃ua.” Ñandejára po omombáyta pe pekadórpe, Belshazzar rehe ojapo haguéicha; ha heta rehe g̃uarã itarambéma hag̃ua oñembyasy hag̃ua.
“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.
“Babilóniape mburuvicha oguereko vaʼekue mbaʼeta heta ha terakuã porã, ha iñembotuicha reípe oñemoĩ vaʼekue yvate yvága ha yvy Jára rovái. Ojerovia kuri ijehe voi, ndoikuaaséigui avave ipuʼakátaha heʼi hag̃ua ichupe: ‘Mbaʼére piko rejapo kóva?’ Ha pe po kañymby ohai jave kuatiañeʼẽnguéra ipalásio pirapire ári, Belsasar oñemondýi ha opyta kirirĩ. Peteĩ sapyʼápe ojeipeʼapaite chugui imbarete, ha oñemomirĩ peteĩ mitãicha. Ohechakuaa vaʼekue oĩha peteĩ Ipuʼakavéva Belsasargui pópe. Haʼe oiko kuri oñembohory umi mbaʼe marangatu rehe. Koʼág̃a ikonsiénsia opáy. Ohechakuaa vaʼekue oguereko hague pe tekoporã oikuaa ha ojapo hag̃ua Ñandejára rembipota. Itamói rembiasakue ojekuaa hag̃ua hesakã porã henondépe, pe jehai oĩva mb muro áriicha.” Bible Echo, April 25, 1898.