The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Ọdịda Belshaza n’isi nke ise e jiwo ọdịda Nebukadneza dị n’isi nke anọ gosipụta n’ụdị onyinyo.
“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.
“Nye onye-isi ikpeazụ nke Babilọn, dịka n’ihe nnọchianya nye onye mbụ ya, ka ikpe nke Onye Nche ahụ nke eluigwe bịarutere: ‘Eze, ... a gwara gị; alaeze ahụ apụwo n’aka gị.’ Daniel 4:31.” Prophets and Kings, 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.
Nebukadneza nọchiri anya mmalite, Belshaza kwa njedebe nke alaeze ahụ chịrị afọ iri asaa, ma si otú a bụrụ ihe nnọchianya nke ọchịchị anụ ọhịa nke ụwa nke Mkpughe isi nke iri na atọ (United States), nke ga-achị n’oge ahụ a chefuru akwụna Taịa (papacy).
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.
Ọ ga-erukwa, n’ụbọchị ahụ, na a ga-echezọ Taịa afọ iri asaa, dị ka ụbọchị nke otu eze si dị: mgbe ọgwụgwụ nke afọ iri asaa gasịrị, Taịa ga-abụ abụ dịka nwanyị akwụna. Aịzaya 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.
Ya mere, Nebukadneza na-anọchi anya mmalite nke United States, Belshaza kwa na-anọchi anya njedebe nke United States. Nebukadneza na-anọchi anya mmalite nke mpi Republican na mmalite nke mpi Protestant. Belshaza na-anọchi anya njedebe nke mpi Republican na nke mpi Protestant.
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.
Ikpe-ikpe e wetara n’isi Nebukadneza bụ “oge asaa.” Akụkọ banyere ibi ndụ Nebukadneza dị ka anụ ọhịa ruo ụbọchị puku abụọ na narị ise na iri abụọ, ka William Miller jiri n’itinye ya n’ọrụ nke “oge asaa” nke Levitikọs iri abụọ na isii, ọ bụ ezie na o kwughị okwu banyere puku abụọ na narị ise na iri abụọ ahụ, ya bụ nke e ji kọọ n’ihe atụ n’ikpe Belshaza.
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.
Nke a bụkwa ihe odide ahụ e dere: MENE, MENE, TEKEL, UPHARSIN. Nke a bụ nkọwa okwu ahụ: MENE; Chineke agụọla alaeze gị ọnụ, meekwa ka ọ gwụ. TEKEL; a tụọla gị n’ihe ọ̀tụ̀tụ̀, hụkwa na ị dara ogbenye. PERES; e kewala alaeze gị, e nyefewo ya ndị Midia na ndị Peshia. 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.
E wezụga nkọwa Daniel nyere banyere edemede omimi ahụ e dere n’elu mgbidi, okwu ndị a bụ “mene” na “tekel” na-anọchi anya tụọ arọ, okwu ndị ahụ kwa na-anọchi anya uru a kapịrị ọnụ nke mkpụrụ ego (Ọpụpụ 30:13, Ezikiel 45:12). Otu “mene” bụ shekel iri ise, ma ọ bụ gerah otu puku. Ya mere, “mene, mene” hà ka gerah puku abụọ. Otu “tekel” bụ gerah iri abụọ. N’ihi ya, “mene, mene, tekel” hà ka gerah puku abụọ na iri abụọ. “Upharsin” pụtara “ikewa,” ya mere ọ pụtara ọkara nke otu “mene,” ma na-anọchi anya gerah narị ise. Mgbe ejikọtara ha ọnụ, ha na-anọchi anya ngụkọta nke puku abụọ na narị ise na iri abụọ.
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.
Ntụaka ikpeazụ nke Nwanyị White na-egosi na Belshaza ka e jiri Nebukadneza mee ihe nnọchianya ya, ma nke ka kpọmkwem, ọ kwusiri ike ikpe nke ha abụọ n’otu aka, a na-anọchikwa ikpe ha abụọ anya dịka akara nke “oge asaa” nke Levitikọs iri abụọ na isii. E nwere okwu ole na ole Akwụkwọ Nsọ ji anọchi anya “oge asaa” nke Levitikọs iri abụọ na isii. Jeremaịa na-anọchi ya anya dịka iwe Chineke.
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.
Lee ka Onyenweanyị si kpuchie ada Zaịọn n’ígwé ojii n’iwe Ya, ma si n’eluigwe tụda n’ala ịma mma nke Izrel, ma chetaghị ihe-ndina-ukwu Ya n’ụbọchị iwe Ya! Onyenweanyị elodala ebe obibi niile nke Jekọb, Ọ dịghị emere ha ebere: Ọ dọdala ebe e wusiri ike nke ada Juda n’iwe Ya; O wetulawo ha n’ala: O merụwo alaeze ahụ na ndị isi ya. O bipụwo n’iwe ọku Ya mpi niile nke Izrel: O si n’ihu onye iro weghachite aka nri Ya, O wee rechapụ megide Jekọb dị ka ọkụ na-enwu enwu, nke na-eripịa gburugburu. O hulatala ụta Ya dị ka onye iro: O guzoro n’aka nri Ya dị ka onye mmegide, O gbuo ndị niile dị ụtọ n’anya n’ụlọikwuu nke ada Zaịọn: O wụsara oke iwe Ya dị ka ọkụ. Onyenweanyị dịwo ka onye iro: O elodala Izrel, O elodala ụlọeze ya niile: O bibiela ebe e wusiri ike ya, O mekwaala ka iru újú na ịkwa ákwá baa ụba n’ime ada Juda. O werewo ihe ike wepụ ụlọikwuu Ya, dịka a ga-asị na ọ bụ nke ubi: O bibiela ebe nzukọ Ya: Onyenweanyị emewo ka e chefuo ememme nsọ na ụbọchị izuike na Zaịọn, O wee leda eze na onye nchụàjà anya n’oké iwe Ya. Onyenweanyị ajụla ebe ịchụàjà Ya, O kpọọla ebe nsọ Ya asị, O nyefewo mgbidi nke ụlọeze ya n’aka onye iro; ha akpọwo mkpu n’ụlọ Onyenweanyị, dị ka n’ụbọchị ememme nsọ. Onyenweanyị atụwo nzube ibibi mgbidi nke ada Zaịọn: O setịpụwo eriri; Ọ dọpụtaghị aka Ya n’ịla n’ihu ibibi: ya mere O mere ka ihe mgbochi agha na mgbidi kwaa ákwá; ha abụọ dakwara mba ọnụ. Abụ ákwá Jeremaịa 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.
A na-anọchi anya iwe nke Onyenwe anyị dịka “oke iwe ya,” ma emezuru iwe ya n’elu ma alaeze ugwu ma alaeze ndịda nke Izrel. Nke a bụ ihe mere akwụkwọ Daniel ji kọwaa “oke iwe” nke “mbụ” na nke “ikpeazụ.” Jeremaya na-akọwa “eriri” nke Onyenwe anyị “agbatịwo,” mgbe O gosipụtara iwe ya n’ebe ndị ya ọ họpụtara nọ. A na-akpọkwa eriri ahụ aha n’Akwụkwọ Ndị Eze nke Abụọ.
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.
Onyenwe anyị wee site n’ọnụ ndị ohu Ya, bụ ndị amụma, kwuo, sị, N’ihi na Manase, eze Juda, emeela arụ ndị a, ma meekwa ajọ omume karịa ihe niile ndị Amori mere, ndị bu ya ụzọ, ọ mekwaala ka Juda mehie site n’arụsị ya: Ya mere otu a ka Onyenwe anyị, Chineke nke Izrel, kwuru, Lee, ana m eweta ajọ ihe dị otu a n’elu Jerusalem na Juda, nke na onye ọbụla nụrụ ya, ntị ya abụọ ga-ama jijiji. M ga-esetịkwa Jerusalem eriri atụ Sameria, na nkume-ntụ nke ụlọ Ehab; m ga-ehichapụkwa Jerusalem dịka mmadụ na-ehicha efere, na-ehicha ya, ma tụgharịa ya ọnụ n’ala. M ga-ajụkwa ndị fọdụrụ n’ihe nketa m, ma nyefee ha n’aka ndị iro ha; ha ga-abụkwa anụ oriri na ihe a ga-apụnara mmadụ nye ndị iro ha niile. 2 Ndị Eze 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”.
“Ahịrị” iwe Chineke, nke bụ “ugbò asaa” nke Mosis, e buru ụzọ dọgbuo ya n’elu alaeze ugwu ahụ (ụlọ Ehab), emesịa n’elu Juda. Okwu ọzọ nke Akwụkwọ Nsọ ji akọwa “ugbò asaa” ahụ, nke sitere na Levitikọs iri abụọ na isii, bụ okwu ahụ bụ “a chụsasịa.”
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.
Mgbe ahụ, M ga-eje ije n’ụzọ na-emegidekwa unu n’iwe; ma Mụ onwe M, ee, Mụ onwe M, ga-adọ unu aka ná ntị ugboro asaa n’ihi mmehie unu. Unu ga-erikwa anụ ụmụ unu ndị ikom, anụ ụmụ unu ndị inyom ka unu ga-erikwa. Aga M ebibi ebe unu dị elu, gbutuo arụsị unu, tụkwasịkwa ozu unu n’elu ozu arụsị unu, mkpụrụ obi m ga-akpọkwa unu asị. Aga M eme ka obodo unu bụrụ mkpofu, meekwa ka ebe nsọ unu bụrụ ịtọ n’efu; agaghịkwa M anụ isi ísì ụtọ unu. Aga M emekwa ka ala ahụ bụrụ ịtọ n’efu; ndị iro unu ndị bi n’ime ya ga-eju anya n’ihi ya. Aga M achụsakwa unu n’etiti mba ndị ọzọ, dọpụtakwa mma agha ka ọ soro unu: ala unu ga-abụkwa ịtọ n’efu, obodo unu abụrụkwa mkpofu. Mgbe ahụ ka ala ahụ ga-enwe ọṅụ n’ụbọchị izuike ya nile, ogologo oge ọ ga-anọ n’ịtọ n’efu, ebe unu nọ n’ala ndị iro unu; ọbụna mgbe ahụ ka ala ahụ ga-ezu ike, nwee ọṅụ n’ụbọchị izuike ya nile. Ogologo oge ọ ga-anọ n’ịtọ n’efu ka ọ ga-ezu ike; n’ihi na ọ nweghị izuike n’ụbọchị izuike unu, mgbe unu bi n’elu ya. Levitikọs 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.
Mmezu n’etiti ndị mba ọzọ mezuru n’ahụmahụ Daniel mgbe e duuru ya dịka ohu gaa Babilọn, n’oge ndọrọ n’agha nke Jehoiakim. Mgbe ahụ, mgbe Daniel nọ n’“ala ndị iro,” ala ahụ zuru ike ma nwee ọṅụ n’“ụbọchị izuike” ya. Akụkụ nke Abụọ nke Ihe E Mere na-agwa anyị na oge ahụ bụ afọ iri asaa nke Jeremiah, nke Daniel bịara ịghọta n’isi nke itoolu.
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.
Ndị ahụ gbapụrụ n’aka mma-agha ka o dọrọ n’agha gaa Babilọn; ebe ha ghọrọ ndị na-ejere ya ozi, ya na ụmụ ya ndị ikom, ruo mgbe ọchịchị nke alaeze Peasia malitere: ka okwu Jehova si n’ọnụ Jeremaịa kwuo wee mezuo, ruo mgbe ala ahụ nwetara sabbat ya nile: n’ihi na oge dum ọ tọgbọrọ n’efu ka ọ debere sabbat, iji mezuo afọ iri asaa. Ugbu a n’afọ mbụ nke Saịrọs, eze Peasia, ka okwu Jehova nke e kwuru n’ọnụ Jeremaịa wee mezue, Jehova kpaliri mmụọ Saịrọs, eze Peasia, nke mere na o kwusaara n’alaeze ya nile, wee deekwa ya n’akwụkwọ, na-asị, Otu a ka Saịrọs, eze Peasia, kwuru, Ala-eze nile nke ụwa ka Jehova, Chineke nke eluigwe, enyewo m; o nyewokwa m iwu ka m wuo ya ụlọ n’ime Jerusalem, nke dị na Juda. Ònye nọ n’etiti unu niile nke ndị ya? Ka Jehova, bụ Chineke ya, nọrọnyere ya, ka o rigokwa. 2 Ihe Emere 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.
Okwu ahụ bụ “ịchụsasị” bụ ihe nnọchianya nke “oge asaa.” Ikpe Nebukadneza nke “oge asaa” nke ibi ndụ dịka anụ ọhịa, bụ ihe atụ nke ikpe Belshaza, dịka e si nọchite ya anya site n’okwu omimi ndị ahụ e dere n’elu mgbidi, “mene, mene, tekel upharsin.” E ji ide aka ahụ nọchite ikpe Belshaza, nke hà nhata puku abụọ narị ise na iri abụọ, otu ọnụ ọgụgụ ụbọchị ahụ Nebukadneza biri dịka anụ ọhịa, na otu ọnụ ọgụgụ afọ ahụ e ji “oge asaa” nke Levitikọs iri abụọ na isii nọchite anya ya.
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.
Ikpe Belshaza, nke e ji ikpe Nebukadneza mee ihe nnọchianya ya, ka e ji “oge asaa” nọchite anya n’ụzọ ihe atụ, ma ikpe abụọ ahụ nọchikwara anya “ịda Babilọn,” nke bụ akara ozi nke mmụọ-ozi nke abụọ. Ịda mbụ nke Babilọn bụ mgbe e weturu ụlọ elu Nimrọd n’ala.
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.
Ụwa nile wee bụrụ nke otu asụsụ, na nke otu olu. O wee ruo, ka ha na-eme njem si n’ọwụwa anyanwụ, na ha hụrụ ọzara dị larịị n’ala Shaina; ha wee biri n’ebe ahụ. Ha wee sị ibe ha, Bịanụ, ka anyị kpụọ brik, gbaa ha nke ọma n’ọkụ. Ha wee nwee brik kama nkume, bitumen wee bụrụ ha ihe mgbakwunye mgbidi. Ha wee sị, Bịanụ, ka anyị wuru onwe anyị obodo na ụlọ elu, nke isi ya ga-eru eluigwe; ka anyị mekwaa onwe anyị aha, ka e wee ghara ikesa anyị n’elu ụwa nile. Jehova wee rịdata ịhụ obodo ahụ na ụlọ elu ahụ, nke ụmụ mmadụ na-ewu. Jehova wee sị, Lee, ndị a bụ otu, ha nile nwekwara otu asụsụ; nke a kwa bụ ihe ha malitere ime: ugbu a ọ dịghịkwa ihe a ga-egbochi ha, nke ha chere ime. Bịanụ, ka anyị rịdata, kpọọkwa asụsụ ha n’ọgbaaghara n’ebe ahụ, ka ha ghara ịghọta okwu ibe ha. Ya mere Jehova si n’ebe ahụ chụsasịa ha n’elu ụwa nile: ha wee kwụsị iwu obodo ahụ. Jenesis 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.”
N’ikpe Babel, nke bụ ikpé Nimrod, Onyenwe anyị “chụsasịrị” ndị nnupụisi Nimrod n’elu “ihu ụwa nile.” Nimrod na ndị otu ya maara na nnupụisi ha ga-eme ka a chụsasịa ha, n’ihi na ha ekwuwo na ebumnobi iwulite ụlọ elu na obodo ahụ bụ “ime ka anyị nwee aha, ka e wee ghara ichụsasị anyị n’elu ihu ụwa nile.”
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.
“Naha” n’amụma bụ akara nke agwa. A na-anọchi agwa ahụ nke Nimrod na ndị otu ya guzobere anya site n’ọrụ ha, n’ihi na ọ bụ site na mkpụrụ ka unu ga-amata agwa ahụ. Mkpụrụ nke nnupụisi Nimrod, ya mere akara nke agwa ya, bụ iwu ụlọ elu na obodo ahụ. “Ụlọ elu” bụ akara nke ụka, “obodo” bụkwa akara nke steeti. Aha ndị nnupụisi Nimrod, nke na-anọchi anya agwa ha, bụ njikọta nke ụka na steeti, nke a na-anọchikwa anya n’ụzọ amụma dị ka oyiyi nke anụ ọhịa ahụ.
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”.
Amaokwu ahụ nke na-akọwa ọdịda Babel nwere okwu a, “bịa ka anyị,” a kpọtụrụ ugboro atọ. Nke atọ bụ mgbe Chineke wetara ikpe nke ịgbagwoju asụsụ ha, na ikposa ha n’ebe nile. “Bịa ka anyị” nke mbụ bụ nkwadebe maka “bịa ka anyị” nke abụọ, mgbe ha wuru obodo ha na ụlọ elu ha. Mgbe ha rụchara ọrụ ha n’akụkọ ihe mere eme nke ngosipụta nke abụọ nke “bịa ka anyị,” Chineke bịara ala iji jiri anya hụ nnupụisi ha. “Bịa ka anyị” nke atọ bụ ikpe, ma “bịa ka anyị” nke abụọ bụ ule a na-ahụ anya. “Bịa ka anyị” nke mbụ na-anọchi anya ọdịda mbụ ha, ma n’amụma, ugboro atọ e si kwuo “bịa ka anyị” na-egosi usoro ule nke nzọụkwụ atọ nke ozi-ọma ebighị ebi. E nwere ọtụtụ ozi karịa n’akaebe nke nnupụisi na ọdịda Nimrod, ma anyị na-achọ naanị igosi na oge mbụ Babilọn (Babel) dara, a kọwara akara nke “ugboro asaa,” dịka e si nọchite ya anya site na “ikposa,”. E jiri ikposa nọchie ikpe Nimrod, nke Nebukadneza site na “ugboro asaa” na nke Belshaza site na “puku abụọ narị ise na iri abụọ”.
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.
Akara nke Alpha na Omega na-egosi na ahịrị amụma nke isi nke anọ na nke ise nọchiri anya ya bụ ozi mmiri ozuzo ikpeazụ nke mmụọ ozi nke abụọ na Mkpu Etiti Abalị. Ahịrị ahụ na-amalite na ọdịda Babilọn nke Nebukadneza nọchiri anya ya, na-egosi afọ 1798, nke bụ mgbe Babilọn ime mmụọ (ọchịchị popu) dara nke mbụ. Mgbe ahụ, na njedebe ahịrị ahụ, Babilọn Belshaza dara, na-akara mmalite nke ọdịda na-aga n’ihu nke Babilọn ime mmụọ (ọchịchị popu ọzọ), nke malitere n’oge nsogbu iwu Sọnde. E nwere ndị àmà abụọ nke ọdịda Babilọn na mmalite ahịrị ahụ, ma e nwekwara ndị àmà abụọ na njedebe ya. Uche amụma na-amata akara nke nnukwu Mmalite na Njedebe, ebe ọ na-ahụ isiokwu ọdịda Babilọn ka ndị àmà anọ na-agba akaebe banyere ya n’ime ahịrị nke Daniel isi nke anọ na nke ise nọchiri anya ya.
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.
N’ime mmekọrịta onyinyo na mmezu-onyinyo nke Nebukadneza na Belshaza, mgbe e jikọtara ya na ụbọchị ikpeazụ, anyị na-ahụ anụ ọhịa nke ụwa n’ọnọdụ ya yiri nwa atụrụ ka Nebukadneza nọchiri anya ya, ma mgbe ahụ, mgbe ọ na-ekwu okwu dị ka dragọn, anyị na-ahụ Belshaza. Anyị na-ahụkwa n’ime mmekọrịta amụma ahụ, mpi nke Republican ka Iwu Ọchịchị nke United States na-edu, nke Nebukadneza nọchiri anya ya, nakwa nkwatu nke Iwu Ọchịchị ahụ nke Belshaza nọchiri anya ya. Anyị ga-ahụkwa Nebukadneza dị ka nwa agbọghọ-amaghị nwoke maara ihe, na Belshaza dị ka nwa agbọghọ-amaghị nwoke nzuzu.
We will continue our consideration of Daniel chapters four and five in the next article.
Anyị ga-aga n’ihu na ntụle anyị banyere isi nke anọ na nke ise nke Daniel n’isiokwu na-esonụ.
“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.
“A nyere Belshaza ọtụtụ ohere iji mata ma mekwaa uche Chineke. Ọ hụwo nna nna ya Nebukadneza ka a chụpụrụ n’ọgbakọ mmadụ. Ọ hụwo uche ahụ eze ahụ jupụtara n’ịnya isi ji eto onwe ya ka E Onye nyere ya were wepụ ya. Ọ hụwo eze ahụ ka a chụpụrụ n’alaeze ya, mee ya onye ibe anụ ọhịa nke ubi. Ma ịhụnanya Belshaza nwere n’ihe ntụrụndụ na n’ịkpọ onwe ya elu hichapụrụ n’obi ya ihe mmụta ndị ọ gaghị ekwe ka o chefuo; o wee mee mmehie ndị yiri ndị wetara ikpe pụrụ iche n’elu Nebukadneza. O mefusịrị ohere ndị e ji amara nye ya, na-eleghara iji ohere ndị dị n’aka ya anya iji mata eziokwu. ‘Gịnị ka m ga-eme ka a zọpụta m?’ bụ ajụjụ nke eze ukwu ahụ, ma onye nzuzu, jiri enweghị mmasị gafee.”
“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.
“Nke a bụ ihe ize ndụ nke ntorobịa nke na-enweghị nlebara anya, nke na-eme ihe n’echeghị eche taa. Aka Chineke ga-akpọte onye mmehie dịka o mere Belshazza, ma n’ebe ọtụtụ nọ, ọ ga-adị oke mbubreyo ka ha chegharịa.
“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.
“Onye na-achị Babilọn nwere akụ̀ na ụba na nsọpụrụ, ma n’ime mpako ya na ịṅụrị onwe ya ụtọ o buliri onwe ya elu imegide Chineke nke eluigwe na ụwa. O tinyere ntụkwasị obi ya n’ike aka nke onwe ya, na-echeghị na onye ọ bụla ga-anwa ikwu, ‘Gịnị mere i ji eme nke a?’ Ma mgbe aka ahụ dị omimi dere mkpụrụedemede n’ahụ́ mgbidi nke obí eze ya, Belshaza jupụtara n’egwu ma gbachie nkịtị. N’otu ntabi anya e wepụrụ ya ike ya kpamkpam, e wedakwara ya ala dịka nwata. O ghọtara na ọ nọ n’okpuru ebere nke Onye karịrị Belshaza. Ọ nọwo na-eji ihe ndị dị nsọ eme egwuregwu. Ugbu a akọ na uche ya tetara. O ghọtara na e nyere ya ohere pụrụ iche ịmata na ime uche Chineke. Akụkọ ihe mere eme nke nna nna ya pụtara ìhè n’ihu ya nke ọma dị ka ederede ahụ dị n’ahụ́ mgbidi ahụ.” Bible Echo, Eprel 25, 1898.