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?”
Laperèz Bèlchaza devan ekriti mistik la pa konsène sèlman lanmò pa li ak fen sizyèm wayòm pwofesi Bib la, men li konsène tou pwen nan listwa pwofetik la kote laperèz pran wa latè yo. Se “van lès” Islam nan ki pwodui laperèz sa a. Laperèz yo tankou yon fanm k ap akouche; konsa li idantifye yon doulè k ap ogmante pwogresivman, ki vini avèk plis ak plis rapidite. Laperèz la kòmanse nan “lè” fèt Bèlchaza a, menm si li te rive okòmansman nan dat 11 septanm 2001. Depi lè sa a, van yo kòmanse glise nan men kat zanj yo ki kenbe yo pandan tan sele san karannkatmil yo. Lamantasyon pou Tir la, Ezekyèl idantifye, defini Tir lè li poze kesyon pwofetik sa a: “Ki vil ki tankou Tir, tankou sila a ki detwi nan mitan lanmè a?”
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.
Bato Tasis yo te chante sou ou nan mache ou a; epi ou te ranpli nèt, epi yo te fè ou trè gloriye nan mitan lanmè yo. Moun ki t ap rame pou ou yo mennen ou nan gwo dlo; van lès la kraze ou nan mitan lanmè yo. Richès ou yo, machandiz ou yo, komès ou a, maren ou yo, ak pilot ou yo, moun ki kalfate ou yo, ak moun k ap fè komès machandiz ou yo, ansanm ak tout mesye lagè ki nan ou yo, ak tout foul moun ki nan mitan ou yo, va tonbe nan mitan lanmè yo nan jou ruine ou. Tout katye ozalantou yo va tranble lè yo tande rèl pilot ou yo. Epi tout moun ki manyen zaviwon an, maren yo, ak tout pilot lanmè yo, va desann soti sou batiman yo, yo va rete kanpe sou tè a; epi yo va fè vwa yo tande kont ou, yo va kriye avèk anmè, yo va voye pousyè sou tèt yo, yo va woule nan sann yo. Yo va kale tèt yo nèt pou ou, yo va mare sak sou ren yo, epi yo va kriye pou ou avèk anmè nan kè yo ak gwo lamentasyon anmè. Epi nan plenn yo, yo va leve yon chante lamantasyon pou ou, yo va plenn sou ou, yo va di: Ki vil ki tankou Tir, tankou sa ki detwi nan mitan lanmè a? Lè machandiz ou yo te soti sou lanmè yo, ou te plen anpil pèp; ou te anrichi wa latè yo avèk abondans richès ou yo ak komès ou a. Nan tan kote lanmè yo pral kraze ou nan pwofondè dlo yo, komès ou a ak tout foul moun ki nan mitan ou yo va tonbe. Tout moun ki rete sou zile yo va sezi poutèt ou, e wa yo va gen anpil kè sote, figi yo va boulvèse. Komèsan nan mitan pèp yo va sifle sou ou; ou pral tounen yon laterè, e ou p ap janm egziste ankò. Ezekyèl 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.
Tyrus se vil la, oubyen wayòm nan, komèsan latè yo ap kriye sou li avèk gwo anmè, epi apre sa yo mande: “ki vil ki tankou Tyrus?” Yo fè sa nan “tan” an, lè vil la kraze nan lanmè a. Nan Revelasyon chapit dizwit, pwostitiye Tir la, ki se pwostitiye Wòm nan, ki fè fònikasyon ak wa latè yo epi yo idantifye li kòm gwo vil sa a ki gen jijman li vini nan yon sèl èdtan, e nan yon sèl jou. Se li menm ki vil la ki leve kesyon pwofetik la nan bouch wa yo ak komèsan yo k ap plenn.
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.
Se poutèt sa kalamite li yo va vini nan yon sèl jou: lanmò, dèy, ak grangou; epi l ap nèt boule nan dife; paske Seyè Bondye a ki jije li a, fò. E wa latè yo, ki te fè fònikasyon avèk li e ki te viv nan delis avèk li, va kriye sou li, va plenn pou li, lè y ap wè lafimen boule li a. Y ap kanpe byen lwen, poutèt lakrent pou soufrans li a, y ap di: Malè! malè! gwo vil sa a, Babilòn, vil pisan sa a! paske nan yon sèl èdtan jijman ou rive. E komèsan latè yo va kriye e va fè dèy sou li; paske pesonn p ap achte machandiz yo ankò: machandiz an lò, ajan, pyè presye, pèl, twal fen blan, koulè wouj violèt, swa, twal wouj violèt fonse, tout kalite bwa santi bon, tout kalite veso an ivwa, tout kalite veso nan bwa ki pi presye, an kwiv, an fè, ak an mab; kannèl, bon sant, odè, odè santi bon, lansan, diven, lwil, farin fen, ble, bèt, mouton, chwal, cha, esklav, ak nanm moun. E fwi nanm ou te anvi yo pati kite ou, e tout bagay rafine ak bèl yo pati kite ou, e ou p ap jwenn yo ankò menm. Komèsan bagay sa yo, ki te vin rich pa li, va kanpe byen lwen poutèt lakrent pou soufrans li a, y ap kriye e y ap plenn, y ap di: Malè! malè! gwo vil sa a, ki te abiye ak twal fen blan, koulè wouj violèt, ak twal wouj violèt fonse, e ki te dekore ak lò, pyè presye, ak pèl! Paske nan yon sèl èdtan tout gwo richès sa yo tounen anyen. E tout kapitèn bato, tout moun ki vwayaje nan batiman, maren yo, ak tout moun ki fè komès sou lanmè, te kanpe byen lwen, e yo te rele lè yo te wè lafimen boule li a, yo t ap di: Ki vil ki sanble ak gwo vil sa a! E yo jete pousyè sou tèt yo, e yo rele, yo kriye, yo plenn, yo t ap di: Malè! malè! gwo vil sa a, kote tout moun ki te gen bato sou lanmè te vin rich grasa gwo depans li yo! paske nan yon sèl èdtan li vin dezole. Revelasyon 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.
Dévoileman Révélasyon Jezi-Kri a gen ladan l mesaj Kri a Minui a. Mesaj sa a se dezyèm pwofesi Ezekyèl trant-sèt la ki fè zo sèch mouri yo, ki te kouche nan lari yo pandan twa jou edmi, tounen vivan tankou yon gwo lame pisan. Mesaj sa a se mesaj ki gen ladan verite a ke se Islam Senyè a sèvi avè l pou pote jijman egzekitif sou Etazini poutèt aplikasyon fòse dimanch la. Jijman sa a rive nan “è” gwo tranblemanntè a, ki se tou “è” kote ekriti a te parèt sou miray Belchaza a. Ekriti sa a te pwodui laperèz la, ki reprezante kòm bagay ki sezi tout wa yo ak machann yo lè estrikti ekonomik planèt latè a kraze anba “van lès” Islam lan, ki te glise an kachèt antre nan wayòm Belchaza a, atravè “miray” pi ba ki te neglije a nan direksyon sid.
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.
“Vil” la, oswa wayòm nan, wa yo ak machann yo ap plenn pou li, epi y ap mande: “ki vil ki sanble ak gwo vil sa a?”, se wayòm pwostitye Tir la, ki lè sa a ap chante chante pa li yo epi ap fè fònikasyon ak menm wa sa yo. Tout pwofèt yo pale konsènan fen mond lan, epi yo dakò youn ak lòt; konsa, machann Ezekyèl yo se menm machann yo ki nan Revelasyon chapit dizwityèm lan. Twa fwa nan Revelasyon chapit dizwityèm lan yo plenn: “malè! malè!”, pandan y ap detwi gwo vil la ansanm ak estrikti finansye planèt tè a. Mo grèk yo tradui kòm “malè” nan pasaj la se egzakteman menm mo ki tradui twa fwa nan Revelasyon chapit uit la, vèsè trèz, kote yo tradui li la avèk yon lòt mo angle.
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.
Mwen gade, epi mwen tande yon zanj k ap vole nan mitan syèl la, ki t ap di avèk yon vwa byen fò: Malè, malè, malè pou moun ki rete sou latè yo, akoz lòt son twonpèt twa zanj yo, ki poko sonnen ankò! Revelasyon 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.”
Wa akimé yo ansanm ak machann yo ap plenn destriksyon ekonomi mondyal la avèk pawòl sa yo: “alas, alas,” sa vle di “malè, malè,” epi “Malè” a se yon senbòl Islam. Laperèz ki anvayi Belchaza ak granchèf li yo lè ekriti a parèt sou miray la, se laperèz ki pwodui lè estrikti ekonomik planèt tè a detwi pa atak kontinyèl Islam yo, ke Bondye sèvi avè l kòm zouti pwovidans li pou egzekite jijman li sou moun ki bwè diven Babilòn nan, sa vle di enpozisyon dimanch. Verite sa a se tèm “chay” Ezayi venntwa a konsènan jennès “Tir” la.
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.
Mizè sou Tir. Nou menm, bato Tasis yo, rele byen fò; paske li fin detwi, konsa pa gen kay ankò, pa gen kote pou antre. Se depi nan peyi Kitim yo fè yo konnen sa. Rete an silans, nou menm, moun zile a; ou menm komèsan Sidon yo, ki travèse lanmè a, te plen. Sou gwo dlo yo, grenn Sikor, rekòt larivyè a, se revni li; epi li te mache pèp yo. Wont pou ou, Sidon; paske lanmè a pale, fòs lanmè a menm, li di: Mwen pa nan tranche, mwen pa fè pitit, mwen pa nouri jenn gason, mwen pa leve vyèj. Menm jan ak nouvèl sou peyi Lejip la, konsa yo pral soufri anpil lè nouvèl sou Tir la rive. Travèse al Tasis; rele byen fò, nou menm, moun zile a. Èske se sa lavil nou an ki te konn fè kè kontan, sa ki soti depi nan tan lontan? Se pwòp pye li ki pral mennen l byen lwen pou l al rete kòm etranje. Ki moun ki pran desizyon sa a kont Tir, lavil ki te konn bay kouwòn, kote komèsan li yo se chèf, kote machann li yo se moun onore sou latè? Se Senyè ki gen tout lame yo ki fè plan sa a, pou sal ògèy tout glwa, pou fè tout moun onore sou latè tonbe nan mepri. Travèse peyi ou tankou yon larivyè, pitit fi Tasis; pa gen fòs ankò. Li lonje men li sou lanmè a, li souke wayòm yo; Senyè a bay lòd kont lavil komès la, pou detwi fòs li yo. Epi li di: Ou p ap fè kè kontan ankò, ou menm vyèj oprime a, pitit fi Sidon; leve, travèse al Kitim; menm la tou ou p ap jwenn repo. Gade peyi Kaldeyen yo; pèp sa a pa t egziste, jiskaske Lasiri te tabli li pou moun ki rete nan dezè a. Yo leve fò li yo, yo bati palè li yo; epi li mennen l nan kraze. Nou menm, bato Tasis yo, rele byen fò; paske fòs nou an fin detwi. Epi, jou sa a, Tir pral tonbe nan bli pandan swasanndizan, dapre jou yon sèl wa; apre swasanndizan yo fini, Tir pral chante tankou yon fanm movèz vi. Pran yon gita, mache fè wonn lavil la, ou menm fanm movèz vi yo te bliye a; jwe bèl mizik, chante anpil chante, pou yo ka sonje ou. Epi, apre swasanndizan yo fini, sa pral rive: Senyè a pral vizite Tir, epi li pral tounen nan salè li, li pral fè pwostitisyon ak tout wayòm lemonn yo sou fas tè a. Men machandiz li ak salè li pral sen pou Senyè a; yo p ap sere yo, yo p ap fè depo yo; paske machandiz li pral pou moun k ap rete devan Senyè a, pou yo manje ase, epi pou yo gen rad ki dire lontan. Ezayi 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.
Swasanndis lane yo, ki se “tankou jou yon sèl wa”, yo reprezante pa wayòm Babilòn nan, paske yon wa se yon wayòm, e Babilòn literal la te gouvènen pandan swasanndis lane. Swasanndis lane Babilòn literal la te fini nan “lè” ekriti a te parèt sou miray sal fèt Bèlchaza a. Menm nwit sa a li te mouri, pa pouvwa ki te vini atravè “miray” la san yo pa remake l, paske li t ap fè fèt, li t ap bwè diven Babilòn nan, pandan òkès Nebikadneza a t ap jwe mizik la, e pwostitye Tir la t ap chante dous melodi a, epi Izrayèl aposta a t ap danse epi l t ap bese tèt li.
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.
Lè sa a, laperèz te anvayi tout moun ki te enplike yo, paske Bondye te “pran konsèy kont Tir” e li te “detèmine” “pou l sal ògèy tout glwa, epi pou l fè tout moun ki onorab sou latè tonbe nan mepri.” Se poutèt sa Bondye te “souke wayòm yo” ak “gwo tranblemanntè” “è” sa a, paske Bondye te “bay yon lòd kont wayòm” machann nan, “pou detwi fòtrès li yo.” Nan “è” laperèz pou Belchaza, wa yo ak machann yo te kòmanse chèche konprann sans pawòl dife ki te sou miray la. Lanmò Belchaza pral rive tousuit, men nan moman sa a li toujou vivan. Se poutèt sa li te chèche konprann pawòl mistik yo e li te ofri rekonpans bay moun saj yo, si yo te kapab entèprete ekriti a; men sa pa t kapab fèt, paske moun saj Babilòn yo te sèvi ak yon metodoloji etid biblik ki te yon fo kopi verite a. Pawòl mistik yo tankou vizyon yon liv ki sele.
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.
Lè sa a, tout saj wa yo antre; men yo pa t kapab li ekriti a, ni fè wa a konnen entèpretasyon li. Lè sa a, wa Bèlchaza te vin anpil twouble, figi li te chanje sou li, e granchèf li yo te sezi. Kounye a, larenn lan, poutèt pawòl wa a ak granchèf li yo, antre nan sal fèt la; e larenn lan pran lapawòl, li di: O wa, viv pou tout tan; pa kite panse ou twouble ou, ni pa kite figi ou chanje: Gen yon nonm nan wayòm ou an, nan li menm gen lespri dye sen yo; e nan jou papa ou yo, limyè, konpreyansyon, ak sajès, tankou sajès dye yo, te jwenn nan li; nonm sa a, wa Nebikadneza, papa ou a, wa a, mwen di, papa ou a, te mete kòm chèf sou majisyen yo, astwològ yo, Kaldeyen yo, ak divinò yo; paske yo te jwenn nan menm Danyèl sa a, wa a te rele Bèltechaza, yon lespri ekselan, konesans, konpreyansyon, kapasite pou entèprete rèv, pou esplike pawòl difisil, ak pou rezoud dout; kounye a, se pou yo rele Danyèl, epi li va fè konnen entèpretasyon an. Lè sa a, yo mennen Danyèl devan wa a. E wa a pran lapawòl, li di Danyèl: Èske se ou menm Danyèl sa a, ki soti nan pami pitit kaptivite Jida yo, wa a, papa m, te mennen soti Jide? Mwen menm, mwen tande pale de ou, ke lespri dye yo nan ou, e ke limyè, konpreyansyon, ak yon sajès ekselan jwenn nan ou. E kounye a, yo mennen saj yo, astwològ yo, devan mwen, pou yo ta li ekriti sa a epi fè mwen konnen entèpretasyon li; men yo pa t kapab montre entèpretasyon bagay la. E mwen tande pale de ou, ke ou kapab bay entèpretasyon epi rezoud dout; kounye a, si ou kapab li ekriti a epi fè mwen konnen entèpretasyon li, yo va abiye ou ak wouj violèt, yo va mete yon chenn lò nan kou ou, epi ou va twazyèm chèf nan wayòm nan. Danyèl 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.
Rèn nan palè a pa t madanm Belchaza a, men rèn granpapa li a, e li te konnen kiyès ki te kapab li ekriti ki te sou miray la. Te gen yon legliz (paske, pwofetikman, yon fanm se yon legliz) nan wayòm nan ki te konnen kiyès ki te kapab konprann sekrè Bondye yo.
“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.’
“Nan palè a te gen yon fanm ki te pi saj pase yo tout,—larenn granpapa Belchaza a. Nan ijans sa a, li pale ak wa a ak yon langaj ki voye yon reyon limyè nan fènwa a. ‘O wa, viv pou tout tan,’ li di, ‘pa kite panse ou boulvèse ou, ni pa kite figi ou chanje. Gen yon nonm nan wayòm ou an, nan li menm se lespri dye sen yo ki ye; e nan jou papa ou a, limyè, konpreyansyon ak sajès, tankou sajès dye yo, te jwenn nan li; wa Nebikadneza, papa ou, wa a, mwen di, papa ou, te fè li chèf majisyen yo, astwològ yo, Kaldeyen yo ak divinò yo; …kounye a, rele Danyèl, epi l ap bay entèpretasyon an.’”
“‘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.’
“‘Lè sa a, yo mennen Danyèl devan wa a.’ Pandan li t ap fè yon efò pou l pran kouraj epi montre otorite li, Belchaza di: ‘Èske se ou menm Danyèl sa a ki soti pami pitit kaptivite Jida yo, wa a, papa m, te mennen soti nan Jide? Mwen menm, mwen tande pale de ou, yo di lespri dye yo nan ou, epi yo jwenn nan ou limyè, konpreyansyon, ak yon sajès ki depase tout lòt…. Koulye a, si ou kapab li sa ki ekri a, epi fè m konnen entèpretasyon li, y ap abiye ou ak wouj violèt, y ap mete yon chèn annò nan kou ou, epi ou va twazyèm chèf nan wayòm nan.’”
“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.’
“Danyèl pa t enpresyone devan aparans wa a, ni li pa t boulvèse oswa entimide pa pawòl li yo. Li reponn: ‘Kado ou yo se pou ou rete, epi bay rekonpans ou yo bay yon lòt; men mwen pral li ekriti a pou wa a, epi fè l konnen entèpretasyon an. O wa, Bondye ki anwo nan syèl la te bay Nebikadneza, papa ou, yon wayòm, grandè, glwa, ak onè…. Men lè kè li te vin leve, epi lespri li te vin di nan lògèy, yo te wete l sou twòn wa li a, epi yo te pran glwa li nan men li…. E ou menm, pitit li a, O Bèlchaza, ou pa t imilye kè ou, byenke ou te konnen tout bagay sa yo, men ou leve tèt ou kont Bondye syèl la; epi yo pote veso lakay Li yo devan ou, epi ou menm, ak gran chèf ou yo, madanm ou yo, ak fanm kay ou yo, nou bwè ladan yo, epi ou te fè lwanj bondye ajan ak lò, kwiv, fè, bwa, ak wòch, ki pa wè, ni pa tande, ni pa konnen; epi Bondye nan men Li souf ou ye a, e se pou Li tout chemen ou yo ye, ou pa t bay glwa.’
“‘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.’
“Men sa ki te ekri a: Mene, Mene, Tekèl, Ouparsin. Men entèpretasyon bagay la: Mene: Bondye konte wayòm ou an, e li mete fen ladan l. Tekèl: Yo peze ou nan balans yo, e yo jwenn ou manke. Perès: Wayòm ou an divize epi yo bay li bay Med ak Pès yo.”
“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.
“Danyèl pa t janm detounen l de devwa li. Li te mete peche wa a devan je li, li te montre l leson li te ka aprann yo men li pa t aprann yo. Bèlchaza pa t pran an konsiderasyon evènman ki te tèlman enpòtan pou li yo. Li pa t li istwa granpapa li kòrèkteman. Responsablite pou konnen verite a te depoze sou li, men leson pratik li te ka aprann epi mete an aplikasyon an pa t antre nan kè li; epi chemen aksyon li te pote rezilta sèten an.”
“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.
« Sa a te dènye fèt ògèy wa Kaldeyen an te fè; paske Sila a ki sipòte lontan ak mechanste lèzòm te deja pwononse santans ki pa t kapab revoke a. Belchaza te dezonore anpil Sila a ki te leve l pou l te wa, e tan gras li te retire nan men li. Pandan wa a ak gran chèf li yo te rive nan pi gwo degre debòch yo, Pès yo te detounen Lefrat la soti nan chenèl li, epi yo te mache antre nan vil la ki pa t veye. Pandan Belchaza ak chèf li yo t ap bwè nan veso sakre Jewova yo, epi yo t ap fè louwanj pou dye yo an ajan ak an lò, Siris ak sòlda li yo te kanpe anba miray palè a. “Nan menm nuit sa a,” ekriti a di, “yo te touye Belchaza, wa Kaldeyen yo. E Daryis, Med la, te pran wayòm nan.”» Bible Echo, 2 me 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.
Nan mitan kriz la, larenn nan (yon legliz) te rekonèt gen yon sous ki kapab idantifye “Future for America.” Danyèl, yon lòt fwa ankò, kanpe nan plas pa li pou akonpli objektif li nan fen jou yo. Temwayaj drapo a, yo te bay nan gwo fou dife a pa Chadrach, Mechak ak Abèdnego, kounye a se Danyèl ki bay li, pandan li ajoute sou liy verite a ke nan “èdtan” kriz lwa dimanch lan, moun ki reprezante drapo a pral mennen devan otorite leta yo pou rann temwayaj sou verite a.
“‘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.
“‘Y ap livre nou bay tribinal yo, … wi, y ap mennen nou devan gouvènè ak wa poutèt Mwen, pou sèvi temwayaj pou yo menm ak pou moun lòt nasyon yo.’ Matye 10:17, 18, R. V. Pèsekisyon pral gaye limyè a. Sèvitè Kris yo pral mennen devan gran moun nan lemonn nan, ki, si se pa t poutèt sa, petèt yo pa t ap janm tande levanjil la. Yo te mal prezante laverite a bay mesye sa yo. Yo te koute fo akizasyon konsènan lafwa disip Kris yo. Souvan, sèl mwayen yo genyen pou yo aprann vrè karaktè lafwa sa a, se temwayaj moun yo mennen devan jijman poutèt lafwa yo. Lè yo anba kestyonman, yo oblije reponn, epi jij yo oblije koute temwayaj yo rann nan. Gras Bondye ap akòde sèvitè Li yo pou reponn ak ijans moman an. Jezi di: ‘Sa nou gen pou nou di a, y ap ba nou li nan menm lè sa a. Paske se pa nou menm k ap pale, men Lespri Papa nou an k ap pale nan nou.’ Lè Lespri Bondye a klere lespri sèvitè Li yo, laverite a ap prezante nan pouvwa diven li ak nan presyez li. Moun ki rejte laverite a pral leve pou akize ak peze disip yo. Men anba pèt ak soufrans, menm rive jouk nan lanmò, pitit Senyè a dwe revele dousè Egzanp diven yo a. Konsa, yo pral wè kontrast ki genyen ant ajan Satan yo ak reprezantan Kris yo. Sovè a pral leve byen wo devan chèf yo ak devan pèp la.” 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.
Menm jan ak twa jenn gason vanyan yo, Danyèl pa t enterese nan okenn kado, ni li pa t bezwen repase davans sa li t ap di a. Li te, ak anpil senplisite, prezante entèpretasyon “sèt tan yo,” jan sa te reprezante sou miray la.
We will continue the story of Belshazzar in the next article.
N ap kontinye istwa Belchaza a nan atik kap vini an.
“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.
“Moun ki pa fidèl nan travay Bondye a manke prensip; motivasyon yo pa gen yon nati ki ta mennen yo chwazi sa ki dwat nan tout sikonstans. Sèvitè Bondye yo dwe santi toutan yo anba je Mèt yo. Li menm ki te gade fèt sakrilèj Belchaza a prezan nan tout enstitisyon nou yo, nan biwo komèsan an, nan atelye prive a; epi men san san an ap ekri neglijans nou avèk menm sètitid li te ekri jijman terib wa blasfematè a. Kondanasyon Belchaza te ekri ak mo dife: ‘Ou peze nan balans lan, epi yo jwenn ou manke’; epi si ou pa rive akonpli obligasyon Bondye ba ou yo, kondanasyon ou pral menm jan an.” Messages to Young People, 229.