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?”
Belsasar kyhyje pe jehai pe kuatia ojehaiva’ekue ndaha’éi añoite he’iséva imanoha ha opa hag̃ua mburuvichaguasu poteĩha ñemoñe’ẽmarandu Bíblico-pe, ha katu avei pe punto tembiasakue profético-pe okakuaa haguépe kyhyje yvy ruvichakuéra apytépe. Ikyhyje oiko pe “yvytu kuarahyresẽ gotyogua” Islam rehegua rupive. Ikyhyje ojogua kuña imembyra’ỹva hasývape, upéicha rupi ojekuaa peteĩ mba’asy ohóvo heta hag̃ua, oúva pya’evévo meme. Pe kyhyje oñepyrũ pe “aravo” Belsasar karu guasu aja, jepe iñepyrũrã oguahẽ kuri 11 jasyporundy ary 2001-pe. Upe guive yvytu oñepyrũ osyry hag̃ua umi irundy ánhel pógui, ha’ekuéra oguerekóva hína umi yvytu oñembotývo pe séllo aravo pukukue umi cien cuarenta y cuatro mil rehe. Pe ñembyasy Tiro rehegua Ezequiel omombe’úva, omyesakã Tiro-pe oporandúvo pe porandu profético: “Máva táva ojogua Tiro-pe, pe oñehundívape yguasu mbytépe?”
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.
Umi Tarsis-gua opurahéi nderehe ne ñemuharópe; ha nde reñemyenyhẽkuri, ha rejehapo vaʼekue ndekatupyryeterei mbytépe yguasukuéra. Nde remíarsaharakuéra ndegueru vaʼekue y guasúpe; yvytu kuarahyresẽgua nembyai mbytépe yguasukuéra. Nde mbaʼereta, ne ñemuharokuéra, ne ñemu, ne marinerokuéra ha nde sambyhyharakuéra, nde ygaráre ombojoajuhára, ha umi oikupáva ne ñemu rehe, ha opa ne kuimbaʼe ñorairõhára oĩva nderehe, ha opa ne aty oĩva nde apytépe, hoʼáta yguasukuéra mbytépe ne ñehundihárape. Távakue okáre oĩva oryrýita nde sambyhyharakuéra sapukáigui. Ha opa umi oguerekóva remo, marinerokuéra, ha opa yguasu sambyhyhára, oguejyta hogagui, opytáta yvy ári; ha omohendukáta ijayvu nderehe, hasẽta ñembyasýpe eterei, ha omombo yvykuʼi iñakã ári, ojerepokáta tanimbúpe; ha oñemoakãperãmbáta nderehehápe, oñekuʼáta ao ajagui reheve, ha hasẽta nderehe pyʼa roʼyrasýpe ha jaheʼo asýpe. Ha ijayvu asýpe opurahéita nde rehe peteĩ jaheʼo, ha oñembyasyta nderehe, heʼívo: Mbaʼe táva piko ojogua Tírope, pe oñehundívape yguasu mbytépe? Nde mbaʼerepy osẽ jave yguasukuéragui, remyenyhẽ vaʼekue heta tetãnguéra; remoporãve yvy ruvichakuérape hetaite ne mbaʼereta ha ne ñemúgui. Upe ára, rejekávo yguasukuéra rupive y pypukúpe, ne ñemu ha opa ne aty oĩva nde apytépe hoʼáta. Opa umi ypaʼũ rupi oikóva opyta hag̃ua ndoikuaáiva nderehe, ha mburuvichakuéra okyhyjéta eterei, hova kuéra ojepyʼapyta. Umi ñemuhára tetãnguéra apytépe osapukáita nderehe ñembohoryrã; reikóta ñemondýirã, ha arakaʼeve ndereikovéimoʼãi. Ezequiel 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.
Tiro ha’e pe táva, térã pe reino, rehe yvy arigua ñemuha kuéra hasẽ pohýi hag̃ua, ha upéi oporandu hag̃ua: “mba’e távapa ojogua Tírope?” Péva ojapo hikuái pe “ára” jave, táva oñembyai hag̃ua yguasúpe. Apocalipsis, kapítulo dieciocho-pe, Tiro kuña rekovai, ha’éva Roma kuña rekovai, ombojehe’a reko vai va’ekue yvy ruvicha guasu kuéra ndive ha ojekuaa hag̃ua pe táva guasu ramo, hi’araguã ou peteĩ aravope, ha peteĩ árape. Ha’e hína pe táva omopu’ãva pe porandu marandu’ỹnguéra guigua umi ruvicha kuéra ha ñemuha kuéra hasẽva apytégui.
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.
Upévare peteĩ árape oguahẽta hiʼári umi mbaʼe vai: mano, ñembyasýi ha ñembyahýi; ha tata rupi oñehundipaitéta; mbarete niko Ñandejára Tupã oikastigáva chupe. Ha yvy arigua ruvicha guasu, umi oporomoakãva, umi hendive oporomoakã vai ha oiko porãitereíva’ekue hendive, hasẽta hese ha oñembyasyetéta hese, ohechávo itata rendy ratatĩ, opytávo mombyry ikyhyjégui heko asy rehe, heʼíta: ¡Aichejáranga, aichejáranga, pe táva guasu Babilonia, pe táva mbarete! peteĩ aravópe niko oguahẽ nde rehe ne rembiapo repy. Ha yvy arigua ñemuha guasu hasẽta ha oñembyasyetéta hese; avavéva ndojoguamoʼãvéigui haʼekuéra mbaʼerepy: óro, pláta, ita hepyeterei, pérola, ao iporã asy, pytãũ, séda ha pytã mbegue, opaichagua yvyramáta hyakuã porãva, opaichagua mbaʼyru marfilgui, opaichagua mbaʼyru yvyrágui hepyetereíva, vrónse, fíerro ha mármolgui, canéla, hyakuã porãva, aséite ñehyetĩrã, insiénso, víno, aséite, arína iporãva, trígo, mymba, ovecha, kavaju, kárro, tembiguái ha yvypóra ánga. Ha umi yva ne ánga oipotaitéva oho mombyry ndehegui, ha opa mbaʼe he’ẽ ha porãiteva ojeipeʼa ndehegui, ha arakaʼeve nderejuhumoʼãvéi umíva. Umi ñemuha koʼã mbaʼére, umi ipirapire hetávaʼekue hese, opytáta mombyry okyhyjégui heko asy rehe, hasẽ ha jaheʼóvo, ha heʼíta: ¡Aichejáranga, aichejáranga, pe táva guasu, pe omondevaʼekue ao iporã asy, pytãũ ha pytã mbegue, ha oñembojegua órope, ita hepyetereíva ha pérolape! peteĩ aravópe niko pe heta mbaʼerepy oguepave. Ha opa marino ruvicha, opa umi oho hag̃ua umi várkope, marinérokuéra ha opa umi ombaʼapóva parávo oñemu hag̃ua, opyta mombyry, ha osapukái ohechávo itata rendy ratatĩ, heʼívo: ¿Máva táva piko ojogua ko táva guasúpe? Ha omombo yvykuʼi iñakã ári, ha osapukái hasẽ ha jaheʼóvo, heʼívo: ¡Aichejáranga, aichejáranga, pe táva guasu, pype niko oikóvo oipirapiretávaʼekue opa umi oguerekóva várko yguasúpe, iñepyrũmby guasúgui! peteĩ aravópe niko oñemondopa. Apocalipsis 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.
Jesucristo Ñembojehechauka ñemboty’ỹ oguereko pe Pyharepyte Sapukái marandu. Upe marandu hína Ezequiel treinta y siete mokõiha profesía, oguerúva jeikovépe umi kangue piru omanóva, oñeno vaʼekue tape rupi mbohapy árape ha mbyte peve, peteĩ ehérsito mbareteicha. Upe marandu hína pe marandu oguerekóva pe añetegua: haʼeha Islam pe Ñandejára oipurúva ogueru hag̃ua juicio ejecutivo Tetã peteĩ reko Amérika Joaju rehe, domingo ñemombareterã rehehápe. Upe juicio og̃uahẽ pe “aravo” pe yvyryrýi guasupe, ha upéva avei pe “aravo” pe jehaipy ojehechauka hague Belsasar murállare. Pe jehaipy omoheñói pe kyhyje, upéva ojehechaukaicha ojapyhýva opa mburuvichakuérape ha ñemuhárakuérape, ko yvy ape ári economía rembiapo rape oñehundívo pe “yvytu kuarahyresẽgua” rupive, Islam rehegua, oike kañyhápe Belsasar rréinope, pe murálla yvýguagua ñemboykéva rupive, sur gotyo.
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.
Pe “táva” térã mburuvicha guasu, umi mburuvicha ha ñemuha oñembyasy hese ha oporandu: “mba’e távapa ojogua ko táva guasúpe”, ha’e pe reino kuña itavýva Týro pegua, upéi opurahéiva ipurahéi ha oiko tekovai hag̃ua umi mburuvicha ndive voi. Mayma maranduhára kuéra oñe’ẽ yvy apy rehe ha peteĩ ñe’ẽme oñemoĩ ojupe ndive, upévare Ezequiel pegua ñemuha kuéra ha’e umi ñemuha peteĩcha ojehecháva Apocalipsis kapítulo dieciocho-pe. Mbohapy jeýma Apocalipsis kapítulo dieciocho-pe oñembyasy hikuái he’ívo: “ai, ai”, pe táva guasu ha yvy ape ári viru rembiapo aty oñemboguejy jave. Pe ñe’ẽ griego oñembohasáva “ai” ramo pe pasajépe, ha’e upe ñe’ẽete oñembohasáva mbohapy jeýma Apocalipsis kapítulo ocho, versículo trece-pe, ha upépe oñembohasa ambue ñe’ẽ inglés reheve.
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.
Ha ahecha, ha ahendu peteĩ ánhel ovevéva yvága mbyte rupi, heʼíva hatã hendive: ¡Ai, ai, ai umi yvy ape ári oikóvape, umi mbohapy ánhel turu ñeʼẽ ambuekuéra rehe, oñembopu hag̃uáva gueteri! Apocalipsis 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.”
Umi mburuvicha ha umi ñemuha oñembyasy hína ko yvy arigua economía ñehundíre ko ñe’ẽme, “¡aichejáranga, aichejáranga!”, he’iséva “¡aimete, aimete!”, ha pe “¡Aimete!” ha’e peteĩ símbolo Islam rehegua. Pe kyhyje ojapyhyva Belsházar ha hembiguái kuérape pe kuatiañe’ẽ ojehechávo pe tapia ári, ha’e pe kyhyje oúva pe yvy ape ári economía ñemohenda oñehundi jave umi ataque tapiaite Islam-gua rupive, Tupã oipurúva Ipu’akapavẽ rembiaporãme guarã ogueru hag̃ua Ijapopyre huísio ejecutivo umi ho’úvape Babilonia rykue, upéva hína arapokõindy ñemombarete. Ko añetegua ha’e Isaías mokõi paapy “mba’epyahu pohýi” tema, pe kuña rekovai “Tiro” pegua rehegua.
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.
Tíro rehegua mba’e pohýi. Peja sapukái, peẽ Tarsis róga guasupegua; ojeitymbáma rupi, ndaipóri hag̃ua óga ni oike hag̃ua. Quitim retãgui ojekuaauka chupekuéra. Peikóke kirirĩ, peẽ ypa’ũgua; nde, umi Sidón ñemuhára ohasa vaekue yguasúre ne myenyhẽva’ekue. Y heta rupi og̃uahẽva Sihor ra’ỹi, ysyry ñemono’õ, ha’e irembiapo repykue; ha ha’e tetãnguéra ñemuharenda. Eñemotĩ, Sidón; yguasu voi oñe’ẽgui, yguasu mbarete he’ívo: “Che ndajahy’ói mitãrã, ndaheñóiri mitãnguéra, namongakuaái kuimba’e pyahu, namongakuaái kuñataĩnguéra.” Egipto rehegua marandu ojehendu jave guaréicha, upéicha avei hasyeterei va’erã chupekuéra Tíro rehegua marandu ojehendu jave. Pehasáke Tarsis-pe; pesapukái, peẽ ypa’ũgua. Kóva piko pene táva vy’apavẽ, yma guive ymaite guaréva? Ipy eténte ogueraháta chupe mombyry oiko hag̃ua pytaguáraramo. Máva piko omoĩ ko ñemoĩmbyre Tíro rehe, pe táva omoĩva akã rehe jeguaka, iñemuhára hína mburuvicha, ha umi oñemúvape oñemúva hese kuéra katu yvy arigua oñemomba’eguasúva? Ñandejára ehérsito Jára upéva ombohysýi, omongy’ase hag̃ua opa jehechaukapy jeguaka, ha omboyke hag̃uáicha opa umi yvy arigua oñemomba’eguasúva. Ehasa nde retã rupi ysyryicha, Tarsis rajy; ndaiporivéima mbarete. Ha’e omyasãi ipo yguasu ári, omokyre’ỹ mbegue’ỹ hag̃uáicha umi rréino; Ñandejára ome’ẽ peteĩ tembiapoukapy pe táva ñemuhárape, ombyaipa hag̃uáicha umi imbaretevéva renda. Ha he’i: “Nderevy’avéimo araka’eve, nde kuñataĩ jejopypyréva, Sidón rajy; epu’ã, ehasa Quitim-pe; upépe jepe nderepytamo’ãi pytu’u reheve.” Pema’ẽ Caldeo retã rehe; ko tetã ndaipóri vaekue, pe asirio omoheñói mboyve chupekuéra desiértope oikóvape g̃uarã. Hikuái omopu’ã itórrekuéra, omopu’ã ipalasiókuéra; ha ha’e ogueru chupe ñehundi. Peja sapukái, peẽ Tarsis róga guasupegua; pende mbarete ojeitymbáma rupi. Ha oikóta upe árape, Tíro oñeñembyesaráita hag̃ua setenta ary aja, peteĩ mburuvicha ára-kuéraicha; ha setenta ary paha rire, Tíro opurahéita peteĩ kuña rekovaiháicha. Ejapyhy peteĩ árpa, ejere táva rupi, nde kuña rekovaiha oñeñembyesaráiva’ekue; embopu porã, epurahéi heta purahéi, nemandu’a hag̃ua hese kuéra. Ha oikóta setenta ary paha rire, Ñandejára ohechajeytaha Tíro, ha ha’e ojevýta hembiapoukapy repykuére, ha oñeme’ẽta tekovaipe opa yvy ape ári oĩva rréinondive. Ha iñemuharenda ha hembiapoukapy repykue imarangatúta Ñandejárape g̃uarã; ndajahechakuaáiramo hag̃ua mba’e oñeñongatúva térã oñembyatýva; iñemuharenda niko umi Ñandejára renondépe oikóvape g̃uarãta, ho’u hag̃uáicha hyguatãme ha ijaorã opyta hag̃uáicha. Isaías 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.
Umi setenta áño, ha’éva “peteĩ mburuvicha guasu áraicha”, ojehechauka Babilonia rréino rupive, peteĩ mburuvicha guasu niko peteĩ rréino, ha Babilonia tee ogoverna setenta áño aja. Umi setenta áño Babilonia tee rehegua opa pe “aravo” po jehai ojekuaa haguépe Belsasar karu guasu koty murálla ári. Upe pyharete voi ha’e ojejuka, pe pu’aka og̃uahẽ va’ekue pe “murálla” rupive ojehecha’ỹre rupi; ha’e niko ojapo hína peteĩ arete, ho’úvo Babilonia káusa, aja Nabucodonosor orkésta ombopu pe músika, ha Tiro kuña rekovai opurahéi pe purahéi he’ẽ asýva, ha Israel apostata ojeroky ha oñesũ.
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.
Upérõ okyhyje opavave oĩ vaʼekuépe, Tupã ningo “ojapo akãrapuʼã Tiro rehe” ha “omoĩ ipype” “omomarã hag̃ua opa mbyteguasúpe iñemombaʼeguasúgui, ha ogueru hag̃ua ñemomirĩ opa umi yvy arigua imarangatúvape”. Upévare Tupã “omboryrýi umi rréino” pe “yvyryrýi guasu” reheve upe “aravópe”, Tupã ningo “omeʼẽ vaʼekue peteĩ mandamiento” pe rréino “comerciante” rehe, “ohundipa hag̃ua ijyvyra mbareteha kuéra”. Pe “aravópe” Belshazzar okyhyje jave, umi mburuvicha guasu ha umi comerciante oñepyrũ oheka hag̃ua oikuaa hag̃ua mbaʼépa heʼise umi ñeʼẽ tataichagua oĩva tapia rehe. Belshazzar manóma hag̃uáicha hiʼag̃uíma, péro upe javeve gueteri oikove. Upévare haʼe oheka oikuaa hag̃ua umi ñeʼẽ kañymby heʼiséva ha omeʼẽ hag̃ua jehepymeʼẽ umi arandu kuérape, ikatúramo omyesakã pe jehai; péro ndaikatúi vaʼekue ojejapo, Babilonia arandu kuéra niko oiporu pe tape oñehesaʼỹijo hag̃ua Ñandejára Ñeʼẽ, ha upéva vaʼekue añetegua raʼanga rei. Umi ñeʼẽ kañymby haʼete pe visión peteĩ kuatiañeʼẽ oñemboty hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃ua hag̃uáicha.
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.
Upérõ oike umi mburuvicha arandu opaite pe rréi rehegua; ha ndaikatúi omoñe'ẽ pe jehai, ni oikuaauka pe rréipe iñehesa'ỹijo. Upérõ rréi Belsasar tuicha ojepy'apy, ha hova ojemoambue ipype, ha umi karaiguasu ijypýva oñemondýi eterei. Upéi pe rréina, pe rréi ha ikaraiguasu kuéra ñe'ẽ rehe, oike pe karu guasuhápe; ha pe rréina oñe'ẽ ha he'i: Rréi, reikove opa ára; ani nde remiandu rombohasa asy, ani avei nde rova ojemoambue: oĩ peteĩ kuimba'e nde rréinope, ipype oĩva umi tupã marangatu espíritu; ha nde ru ára kuépe tesape, entendimiento ha arandu, umi tupã kuéra aranduichaite, ojuhukákuri ipype; ha pe rréi Nabucodonosor, nde ru, pe rréi, he'iséva nde ru, omoĩkuri chupe umi mba'epaje apoha, astrólogo kuéra, caldeo kuéra ha adivino kuéra ruvicha ramo; guive ojejuhúgui pe Daniel peteĩ espíritu iporãitereíva, ha kuaa, ha entendimiento, kerayvoty ñehesa'ỹijo, ñe'ẽ hasýva ñemyesakã, ha apañuãi ñemboja'o, pe rréi ombohérava Beltesasar: ko'ág̃a tohenói Danielpe, ha ha'e oikuaaukáta pe ñehesa'ỹijo. Upérõ ogueru Danielpe pe rréi renondépe. Ha pe rréi oñe'ẽ ha he'i Danielpe: ¿Nde piko hína pe Daniel, umi Judá rembiguái jereraha va'ekue apytégui, pe rréi che ru oguenohẽ va'ekue Judágui? Ahendúma nde rehe, umi tupã kuéra espíritu oĩha nde pype, ha tesape, entendimiento ha arandu iporãitereíva ojejuhuha nde pype. Ha ko'ág̃a umi arandu, umi astrólogo kuéra, oguerúma che renondépe, omoñe'ẽ hag̃ua ko jehai, ha oikuaauka hag̃ua chéve iñehesa'ỹijo; ha ndaikatúi ohechauka pe mba'e ñehesa'ỹijo. Ha ahendúma nde rehe, ikatuha rejapo ñehesa'ỹijo, ha remboja'o apañuãi: ko'ág̃a, ikatúramo remoñe'ẽ ko jehai, ha reikuaauka chéve iñehesa'ỹijo, reñemonde hag̃ua pytã puku hag̃uáicha, ha reguerekóta peteĩ itaju joaju nde ajúrare, ha reiko hag̃ua mbohapyha mburuvicha ramo pe rréinope. 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.
Pe rréina oĩva mburuvicha róga guasúpe ndaha’éi va’ekue Belsasar rembireko, ha’e katu va’ekue itúvacha rréina, ha upéva oikuaa porã va’ekue máva ikatu omoñe’ẽ pe jehaipy oĩva tapia rehe. Oĩ va’ekue peteĩ tupao (kuña niko peteĩ tupao profétikamente), pe rréino ryepýpe, oikuaáva máva ikatu hag̃uáicha ontende Ñandejára remimíva.
“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.’
Oĩkuri mburuvicha rógape peteĩ kuña iñaranduvéva opavavégui,—pe reina Belshazzar jarýi rehegua. Ko tekotevẽ guasúpe haʼe oñeʼẽ mburuvichápe ñeʼẽme omondo vaʼekue peteĩ tesape renyhẽ pytũmbýpe. “Mburuvicha, reikove hag̃ua opa ára,” heʼi, “ani nde remiandu nemoangekói, ha ani hag̃ua nde rova ojere. Oĩ peteĩ kuimbaʼe nde rréinope oĩháme umi tupã marangatu espíritu; ha nde ru árape ojejuhu ipype tesape, arandu ha kuaapy, tupãnguéra arandu joguaha; ha mburuvicha Nabucodonosor, nde ru, mburuvicha, che haʼe, nde ru, omoĩ chupe umi mágico-kuéra, astrólogo-kuéra, caldeo-kuéra ha adivino-kuéra ruvurã; …koʼág̃a tohenói Danielpe, ha haʼe ohechaukáta pe ñemyesakã.”
“‘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.’
“‘Upéi Danielpe oñemoĩ mburuvicha guasu renondépe.’ Oñeha’ãvo oñemombarete ha ohechauka hag̃ua iñakãrague, Belsasar he’i: ‘Nde piko pe Daniel, umi Judá ñembyhy guýpe ojererahava’ekue apytégua, pe mburuvicha guasu, che ru, oguenohẽ va’ekue Judá guive? Ahendu voi nderehe, umi tupãnguéra espíritu oĩha nde pype, ha tesape, arandu ha aranduka iporãvéva ojejuhuha nde pype…. Ko’ág̃a, ikatúramo relee pe jehaipy ha reikuaauka chéve iñemo’ẽ, reñemonde va’erã pytãmbápe, ha reguerekóta peteĩ itaju sa’yju juky nde ajúrare, ha nde reiko va’erã mbohapyha mburuvicha guasu ramo pe tetãme.’”
“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 ndopy’aguapy guasúi mburuvicha guasu jehecháragui, ha ndoikói avei iñe’ẽre oñembotavy térã okyhyje hag̃ua. ‘Nde jopói toiko ndéve g̃uarã voi,’ he’i ombohovái hag̃ua, ‘ha eme’ẽ nde jehepyme’ẽ ambuépe; upéicharõ jepe che aipurahéita pe jehaipy mburuvicha guasúpe, ha aikuaaukaíta chupe he’iséva. Nde, mburuvicha guasu, Tupã Yvatetegua ome’ẽ vaʼekue nde ru Nebucodonosor-pe peteĩ mburuvicharenda, mburuvichaguasu, mimbipa ha terakuã porã…. Ha iñakãrapu’ã rire ikorasõ, ha iñapytu’ũ hatã rire py’aguasúpe, oñemboguejy chupe iguapyha mburuvicha guasupegua guive, ha oipe’apa chugui imimbipa…. Ha nde, ita’ýra, Belshazzar, neremomirĩi nde korasõ, jepe reikuaapa vaʼekue opa ko’ã mba’e, síno nemomba’eguasu yvágape Tupã rovái; ha ogueru ne renondépe hóga ryru kuéra, ha nde, nde ruvicha kuéra, nde rembireko kuéra ha ne kuñanguéra pey’u ipypekuéra, ha remomba’eguasu umi tupã kuéra plátagui ha órogui, vrónsegui, fiérrogui, yvyrágui ha itágui, ndahechái, nohendúi ha ndoikuaái; ha pe Tupã, ipópe oĩháme nde pytu, ha mba’éva opavave nde rape kuéra, ndereñemomba’eguasúi chupe.”
“‘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.’
“‘Kóva hína pe jehai ojehaíva’ekue, Mene, Mene, Tekel, Upharsin. Kóva hína mba’éichapa oñemyesakãva upéva: Mene: Tupã oipapáma nde rréino ha omohu’ãma. Tekel: Nde rehe oñepesa umi balánsa-pe, ha rejuhu oĩha nde pype falta. Peres: Nde rréino oñemboja’o ha oñeme’ẽ umi meda ha persa-kuérape.’”
“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.
“Daniel ndojehecháikuri hembiaporãgui. Haʼe omoĩ mburuvicha guasu renondépe ipekado, ohechauka hag̃ua chupe umi mbo’epy ikatúva oikuaa ha ndogueroviái vaʼekue. Belsasar ndohayhúi vaʼekue umi mbaʼe oikovaʼekue iporãitereíva chupe guarã. Noleéi porãikuri itúva guasu rembiasakue. Hiʼári oñemoĩkuri pe tembiapo oikuaa hag̃ua pe añetegua, péro pe mboʼepy añetegua ikatúva oikuaa ha ombaʼapo hag̃ua hese ndoguerahái vaʼekue ipyʼapýpe; ha heko rapekuégui osẽkuri pe resultado añetetéva.”
“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.
“Kóva vaʼekue pe pahare arete jejapose hag̃ua ñembotuicha Caldeakuéra ruvicha guasu ojapovaʼekue; pe Haʼe ogueropuʼakáva puku yvypóra reko vai, omeʼẽma kuri pe sentencia ndojehekyimoʼãvéimava. Belsasar tuicha omongyʼa vaʼekue Pe Oñembotuichavaʼekue chupe mburuvicháramo, ha oñemboipeʼa chugui itiempo de prueba. Oĩ aja pe ruvicha guasu ha imburuvichakuéra ijyvatevépe hoguerohoryha, persakuéra ombohasa Éufrates ysyry hapére, ha oike pe táva ndoñangarekóivape. Belsasar ha ilord-kuéra hoʼu aja pe kuéraʼy marangatu Jehová mbaʼégui, ha omombaʼeguasu hikuái itupãnguéra pláta ha óroguigua, Ciro ha isoldadokuéra oĩma kuri pe palásio murallakuéra guýpe. ‘Upéva pyharetepe,’ heʼi pe marandu, ‘ojejuka Belsasar, pe Caldeakuéra ruvicha guasu. Ha Darío pe Medo oguereko pe rréino.’” Bible Echo, 2 de mayo de 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.
Pe krísis mbytepe, pe rréina (tupão), ohechakuaa oĩha peteĩ yvu ikatúva ohechauka “Future for America”. Daniel peteĩ jeýma oñembo’y ijyvy’ápe omohu’ã hag̃ua hembipota ára pahápe. Pe techapyrã renda rehegua oñeme’ẽva’ekue pe tatápe hakuetereívape Sadrac, Mesac ha Abednego rupive, koʼág̃a oñeme’ẽ Daniel rupive, haʼe omoĩve rupi pe añetegua rapepe ko mbaʼe: pe aravo pe domingo léi rehegua krísispe, umi orepresentáva pe techapyrã renda reraha hag̃ua oñegueraháta mburuvichakuéra Estado peguáva renondépe otestifika hag̃ua pe añeteguáre.
“‘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.
“‘Oñeme’ẽta peẽme kuéra atykuérape, … ha mburuvicha guasu ha rréi renondépe avei pene reraháta Che réra rehehápe, peteĩ testimónio ramo chupekuéra ha umi tetã ambuegua-pe guarã.’ Mateo 10:17, 18, R. V. Jehasa asy omoĩta tesape. Cristo rembijokuái kuérape ogueraháta ko yvy arigua kuimba’e guasukuéra renondépe, ha ko mba’e’ỹre, ikatu hag̃uáicha araka’eve nohendúi va’erãmo’ã pe evanhélio. Ko’ã kuimba’épe oñembohasýkuri añetéva. Ohendúkuri hikuái japu ñemomarandu Cristo remimbo’e kuéra jerovia rehegua. Heta jey, pe tape añoite oikuaa hag̃ua hikuái imba’eitéva añetehápe ha’e pe testimónio umi oguerahapyréva huísiope ijerovia rehehápe. Oñeexamínarõ guare, tekotevẽ ombohovái hag̃ua hikuái, ha umi hués katu ohendu hag̃ua pe testimónio ojeruréva. Tupã gracia oñeme’ẽta Itembijokuáipe ombohovái hag̃ua pe tekotevẽ sapy’aitépe oñepyrũva. ‘Oñeme’ẽta peẽme,’ he’i Jesús, ‘upe aravópe voi mba’épa peje va’erã. Ndaha’éi niko peẽ peñe’ẽva, peẽ Ru Espíritu ae katu pe oñe’ẽva pende pype.’ Tupã Espíritu ohesapeháicha Itembijokuái akã, añetegua oñemombe’úta ipokatu hag̃ua Tupãguáicha ha hepyete hag̃ua. Umi omboykéva añetegua opu’ãta ombojovake ha ojopy hag̃ua umi temimbo’e kuérape. Péro ñembyai ha jehasa asy guýpe, jepe pe mano peve, Ñandejára ra’ykuéra ohechaukava’erã pe py’aguapy ha ñemomirĩ ITechapyrã Tupãgua rehegua. Péicha ojehecháta joavy Satanás rembiguái kuéra ha Cristo rehehápe opyta va’ekue apytépe. Pe Salvador oñemopu’ãta mburuvichakuéra ha tavayguakuéra renondépe.” 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.
Mbohapy tekovekuéicha, Daniel ndoipotái mba’eveichagua jopói, ha natekotevẽi avei ojepy’amongetávo mboyve mba’épa he’íta. Hesakã porã ha ñemomirĩ reheve omyesakã “umi poapy ára” he’iséva, ojehechaukáva tapia ári.
We will continue the story of Belshazzar in the next article.
Ñandejáraicha, ñambopýta Belshazzar rembiasakue pe artíkulo oúvape.
“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.
“Umi hikuái ijerovia’ỹva Tupã rembiapópe ndaiporúi principio rehegua; imotivokuéra ndaha’éi peteĩichagua ikatúva ogueraha chupekuéra toiporavo hag̃ua pe iporãva opaichagua circunstancia guýpe. Tupã rembiguái oikuaava’erã opa ára oĩha ijapoharérape resa renondépe. Pe oma’ẽva’ekue Belshazzar karai ky’aguasúpe oĩ ko’ág̃a avei opa ñane institución-kuérape, comerciante oficina de cuentas-pe, ha tembiapoha ñemiháme; ha po huguy’ỹva katu añetépe omokandóva nde negligencia, péichaite avei omokandu haguéicha pe juicio vaiete pe mburuvicha ñe’ẽreityháre. Belshazzar condenación ojehai va’ekue ñe’ẽ tata rupi: ‘Nde reñepesa balanza-kuérape, ha rejejou ndaiporãiha’; ha nde reroviái ramo ne rembiaporã Tupã ome’ẽva’ekue ndéve, nde condenación peteĩchaitéta avei.” Messages to Young People, 229.