Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
Oriri Belshaza na-akọwapụta “awa” nke iwu Sọnde, ma ọ na-etinye nkwusioru ike ya n’elu ikpe nke mpi Republican. Onyonyo ọlaedo Nebukadneza dị na Daniel isi nke atọ na-edobe otu akụkọ ihe mere eme ahụ n’ọnọdụ nke ndị Chineke kwesịrị ntụkwasị obi, ndị a na-ebulikwa mgbe ahụ elu dịka ọkọlọtọ. Daniel isi nke isii na-atụle otu ahịrị ahụ, ma ọ na-atụlekwa ọrụ nke mpi Protestant. Belshaza na-anọchi anya “steeti,” ọ kpọrọkwa otu puku n’ime “ndị-isi” ya.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
Eze Belshaza mere nnukwu oriri nye otu puku n’ime ndị ukwu ya, ọ na-aṅụkwa mmanya n’ihu puku ahụ. Belshaza, ka ọ na-atọ mmanya ahụ ụtọ, nyere iwu ka e weta arịa ọlaedo na ọlaọcha nke nna ya Nebukadneza wepụtara n’ụlọ nsọ ahụ dị na Jerusalem; ka eze, na ndị isi ya, na ndị nwunye ya, na ndị iko ya, ṅụọ n’ime ha. Mgbe ahụ, ha wetara arịa ọlaedo ndị e wepụtara n’ụlọ nsọ nke ụlọ Chineke nke dị na Jerusalem; eze ahụ, na ndị isi ya, na ndị nwunye ya, na ndị iko ya, ṅụrụ n’ime ha. Ha ṅụrụ mmanya, too chi dị iche iche nke ọlaedo, na nke ọlaọcha, nke ọla kọpa, nke ígwè, nke osisi, na nke nkume. N’otu awa ahụ ka mkpịsị aka nke aka mmadụ pụtara, dee n’ebe ihu ihe ndọba oriọna ahụ dị, n’elu akwa nzu nke mgbidi ụlọ eze ahụ: eze ahụ hụkwara akụkụ aka ahụ nke dere ihe ahụ. Daniel 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
Ọnụ ọgụgụ “iri” na-anọchi anya dragọn ahụ, ma otu narị, na otu puku, bụ nanị nkwalite nke otu akara ahụ. N’isi nke isii, otu narị na iri abụọ na-akwali iwu aghụghọ ahụ, ma otu narị na iri abụọ bụ akara nke ndị nchụàjà. N’ịtụle “ahịrị n’elu ahịrị,” oriri Belshaza na-egosi ikpe n’elu ọchịchị steeti e merụrụ emerụ, na ikpe nke ọchịchị ụka e merụrụ emerụ. Belshaza ṅụbigara mmanya Babilọn ókè, wee kpebie imerụọ arịa nsọ nke ụlọ nsọ Chineke dị na Jerusalem.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
“Onye-amụma ahụ kwuru, ‘Ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe rịdata, onye nwere ike dị ukwuu; ebekwara ụwa ahụ n’ìhè nke ebube ya. O wee tie mkpu n’ike n’olu siri ike, na-asị, Babilọn ukwu ahụ adaala, adaala, ma ọ ghọwo ebe obibi ndị mmụọ ọjọọ’ (Mkpughe 18:1, 2). Nke a bụ otu ozi ahụ nke mmụọ-ozi nke abụọ nyere. Babilọn adaala, ‘n’ihi na o mere ka mba niile ṅụọ mmanya nke ọnụma nke ịkwa iko ya’ (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyela ụwa ụbọchị izu ike ụgha n’ọnọdụ Ụbọchị Izu Ike nke iwu nke anọ, ma kwughachikwa ụgha ahụ Setan buru ụzọ gwa Iv n’Iden—anwụghị anwụ eke nke mkpụrụ obi. Ọtụtụ njehie ndị yiri nke a ka o kesawo ebe niile, ‘na-akụzi iwu mmadụ dị ka ozizi’ (Matiu 15:9).” Ozi A Họpụtara, akwụkwọ nke 2, 118.
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Mmanya ahụ Belshaza na-aṅụ bụ sabbath arụsị nke ọchịchị popu, n’ihi na oriri ahụ nọchiri anya “awa” amụma ahụ nke iwu Ụka. Ngwongwo ebe nsọ ahụ o wetara n’ụlọ oriri ahụ nọchiri anya ọ bụghị naanị nnupụisi megide Chineke, kama ngwongwo ndị nsọ na-anọchikwa anya ndị Chineke, n’ihi na ihe nkịtị na-anọchi anya ihe ime mmụọ, ndị mmadụ bụkwa arịa.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Ma ntọala nke Chineke guzosiri ike, ebe o nwere akara a, Onye-nwe-anyị maara ndị bụ nke ya. Ọzọkwa, Ka onye ọbụla nke na-akpọ aha Kraịst si n’ajọ omume pụọ. Ma n’ụlọ ukwu, ọ bụghị naanị arịa ọlaedo na ọlaọcha ka dị, kama arịa osisi na nke ụrọ dịkwa; ụfọdụ bụ maka nsọpụrụ, ụfọdụkwa bụ maka ihere. Ya mere, ọ bụrụ na mmadụ sachapụ onwe ya n’ihe ndị a, ọ ga-abụ arịa maka nsọpụrụ, e doro nsọ, ma kwesịkwara ekwesị n’ọrụ nke nna-ukwu, bụrụkwa onye a kwadebere maka ezi ọrụ nile. 2 Timothy 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
N’etiti imebi ndị nke Chineke nsọ site n’ịmanye ofufe ụbọchị Sọnde, ederede ọkụ ahụ na-akọwa mbibi Belshaza.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.
N’otu awa ahụ ka mkpịsịaka nke aka mmadụ pụtara, dee n’iru ihe-oriọna ahụ, n’elu plasta nke mgbidi ụlọ eze: eze ahụ wee hụ akụkụ aka ahụ nke na-ede. Mgbe ahụ ọdịdị ihu eze ahụ gbanwere, echiche ya wee nyekwasị ya nsogbu, nke mere na nkwonkwo úkwù ya tọgbọrọ, ikpere ya wee na-akụkọta onwe ha. Eze ahụ tiri mkpu n’olu dị elu ka e webata ndị na-agụ kpakpando, ndị Kaldia, na ndị dibịa-afa. Eze ahụ wee kwuo, sị ndị amamihe nke Babilọn, Onye ọ bụla ga-agụ ihe odide a, ma gosi m nkọwa ya, a ga-eyikwasị ya uwe uhie ọbara ọbara, a ga-eyikwasịkwa ya olu-yinye ọlaedo n’olu ya, ọ ga-abụkwa onye nke atọ na-achị n’alaeze ahụ. Daniel 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
N’akụkọ ihe mere eme, a na-aghọta akụkụ Akwụkwọ Nsọ a dịka na-egosi na nna Belshaza ahapụlarị Belshaza ocheeze ndọrọ ndọrọ ọchịchị; n’ihi nke a, ihe kacha mma nwa ya nwoke ahụ pụrụ inye dị ka ụgwọ maka ịkọwa ihe odide ahụ bụ ọnọdụ nke ịbụ onye ọchịchị nke atọ. N’oge na-eduga n’iwu Sunday na United States, ndị ndu ndọrọ ndọrọ ọchịchị ga-anọ n’ọnọdụ nke ịnọ n’okpuru ndị ndu okpukpe, ndị ga na-arụ ọrụ iweta ụdị ofufe ọhụrụ. Onyinyo nke anụ ọhịa ahụ na-anọchi anya njikọta ụka na steeti, ebe ụka na-achịkwa mmekọrịta ahụ; ma n’oge iwu Sunday, Belshaza bụ eze ndọrọ ndọrọ ọchịchị, ya mere na-anọchi anya steeti, ma ọ bụ naanị onye nke abụọ n’iwu n’okpuru ikike okpukpe nke nna ya. Ihe kacha mma o pụrụ inye Daniel bụ ka ọ bụrụ onye nke atọ.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
“Mgbe nzukọ Kraịst mbụ ahụ ghọrọ nke emerụrụ emerụ site n’ịhapụ ịdị mfe nke oziọma na ịnabatakwa emume na omenala ndị ọgọ mmụọ, ọ tufuru Mmụọ na ike nke Chineke; ma iji chịkwaa akọ na uche nke ndị mmadụ, ọ chọọrọ nkwado nke ike ọchịchị ụwa. Nsonaazụ ya bụ ọchịchị papacy, bụ́ nzukọ nke jidere ike nke alaeze ma jiri ya kwalite ebumnuche nke ya, karịsịa maka ịta ‘nkuzi ụgha’ ahụhụ. Ka United States wee mepụta oyiyi nke anụ ọhịa ahụ, ike okpukpe ahụ aghaghị ịchịkwa ọchịchị obodo n’ụzọ dị otu a nke na ikike nke alaeze ga-abụkwa nke nzukọ ahụ ga-eji mezuo ebumnuche nke ya....”
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
“Ime ka ụka Protestant si eme ka idebe ụbọchị Sọnde bụrụ iwu bụ ime ka e fee ndị Papacy ofufe—ya bụ, nke anụ ọhịa ahụ. Ndị, ebe ha ghọtara ihe iwu nke anọ na-arịọ, họrọ idebe Sabbath ụgha kama nke eziokwu, n’ime nke a ha na-akwụ nsọpụrụ nye ike ahụ nke ọ bụ naanị site na ya ka e nyere iwu ahụ. Ma n’ime omume ahụ kpọmkwem nke ime ka ọrụ okpukpe bụrụ iwu site n’ike ọchịchị ụwa, ụka ndị ahụ ga-emepụta onyinyo nye anụ ọhịa ahụ; ya mere ime ka idebe ụbọchị Sọnde bụrụ iwu na United States ga-abụ ime ka e fee anụ ọhịa ahụ na onyinyo ya ofufe.” The Great Controversy, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
Ọ bụ n’oge nsogbu ka e ji ekpughe agwa, ozi omimi ahụ e dere n’elu mgbidi wee bute nsogbu n’ahụmahụ Belshazzar ma gosi njedebe alaeze ya, si otu a bụrụ akara ngosi nke njedebe alaeze anụ ọhịa nke ụwa. Belshazzar nwụrụ n’abalị ahụ kpọmkwem, na-anọchite anya iwu Ụka, mgbe e kwaturu United States dị ka alaeze nke isii nke amụma Baịbụl n’oge iwu Ụka, ma United States ozugbo agbanwee bụrụ eze isi nke ndị eze iri ahụ. Ndị eze iri ahụ bụ alaeze nke asaa nke amụma Baịbụl, ha wee kwekọọ ozugbo inye anụ ọhịa ahụ alaeze ha nke asaa.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
N’ihi na Chineke etinyewo n’obi ha ime uche Ya, na ikwekọ, ma nyefee alaeze ha n’aka anụ ọhịa ahụ, ruo mgbe okwu nile nke Chineke ga-emezu. Mkpughe 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Mmegharị ikpeazụ ndị ahụ na-eme ngwa ngwa, mgbanwe site n’alaeze nke isii ruo n’alaeze nke asaa, ma sitekwa n’ebe ahụ ruo n’alaeze nke asatọ, na-eme ngwa ngwa, n’ihi na n’oge ahụ ụwa nọ n’oke nsogbu. Mmeri a na-emeri anụ ọhịa nke ụwa na-eme ka Belshaza tụọ egwu, ma dịka eze mbụ n’etiti eze iri ahụ, ọ na-anọchi anya egwu ahụ ndị eze nile nke ụwa ga-enwe mgbe a ga-akwatu United States. N’akwụkwọ Mkpughe isi nke iri na otu, “awa” ahụ ide aka ahụ pụtara n’elu mgbidi, bụ “awa” nke oke ala ọma jijiji ahụ. N’oge ahụ ka a na-akara ihe nnọchianya atọ nke Islam, ma ọ bụ Islam na-eme ka ndị eze tụọ egwu n’ụbọchị ikpeazụ.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
N’ihi, le, ndị eze zukọrọ onwe ha, ha gara n’ihu ọnụ. Ha hụrụ ya, ha wee ju anya; e wee nye ha nsogbu, ha wee gbapụ ọsọ ọsọ. Egwu jidere ha n’ebe ahụ, na ihe mgbu, dị ka nke nwanyị na-amụ nwa. Ị na-agbaji ụgbọ mmiri Tashish site n’ifufe ọwụwa anyanwụ. Dị ka anyị nụrụ, otu a ka anyị hụworo n’obodo nke Onyenwe ndị agha, n’obodo nke Chineke anyị: Chineke ga-eme ka o guzosie ike ruo ebighị ebi. Selah. Abụ Ọma 48:4–8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
Ndị nwenụ, ma ọ bụ ndị eze, zukọrọ n’oriri Belshaza, na-aṅụ mmanya Babilọn ma na-ejikwa ma na-elekwasị anya n’ime arịa nsọ nke ebe nsọ Chineke, mgbe ụjọ jidere ha, dịka e si nọchite ya anya n’ụjọ Belshaza mgbe ide e dere n’aka pụtara n’elu mgbidi. Ụjọ Belshaza malitere ụjọ na-arịwanye elu nke e ji nwanyị na-amụ nwa nọchite anya ya, na “awa” nke Mkpughe isi nke iri na otu na-eduba n’isi nke iri na abụọ, ebe a na-anọchite ọkọlọtọ ahụ anya dịka nwanyị dị njikere ịmụ nwa. Mgbu mbụ nke ime ọmụmụ ahụ bụ ide e dere n’aka n’elu mgbidi ụlọ oriri ahụ. Ọ bụ “ifufe ọwụwa anyanwụ” nke Islam na-akpata ụjọ ahụ, nke “na-agbaji ụgbọ mmiri Tashish.”
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
N’ụlọ oriri Belshaza, “otu puku ndị nwe ukwu” na-aṅụ mmanya Babilọn, nke na-anọchi anya mmanye idebe Ụbọchị Anyanwụ. N’oge ahụ, ìgwè ndị na-akụ egwú Nebukadneza malitere ịkpọ egwú, dịka Belshaza nyere ka e webata ihe ịchọ mma nke ebe nsọ. Akwakọrọ nwanyị Taịa malitere ịbụ abụ, ndị Izrel dapụrụ n’ezi okwukwe wee malite ịgba egwú gburugburu arụsị ọlaedo Nebukadneza. Ma “ifufe ọwụwa anyanwụ” kwụsịrị oriri ahụ, nke bụ “ahụhụ nke atọ” nke na-abịa ọsọ ọsọ, bụrụkwa “opi nke asaa.” Mgbe Alakụba kwụsịrị oriri ahụ, “mba nile wee iwe.” Iwe were ha, n’ihi na ụgbọ mmiri Tashịsh, ihe nnọchianya nke usoro akụnụba nke ụwa a, bụ nke e mesịrị mikpuo n’etiti oke osimiri.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. 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. Ezekiel 27:12–26.
Tashish bụ onye ahịa gị n’ihi ịba ụba nke ụdị akụ niile; ha ji ọlaọcha, ígwè, tin, na ndu na-azụ ahịa n’ahịa gị. Javan, Tubal, na Meshech, ha bụ ndị ahịa gị: ha rere mmadụ na arịa ọla kọpa n’ahịa gị. Ndị ụlọ Togarmah ji ịnyịnya, na ndị na-agba ịnyịnya, na ịnyịnya ibu azụ ahịa n’ahịa gị. Ndị Dedan bụ ndị ahịa gị; ọtụtụ agwaetiti bụ ihe azụmahịa nke aka gị: ha butere gị mpi ezé enyí na osisi ebọnị ka onyinye. Siria bụ onye ahịa gị n’ihi ịba ụba nke ihe ndị ị rụrụ arụ; ha ji emerald, na ákwà odo odo, na ọrụ a kpara akpa, na ákwà ọcha dị mma, na koral, na agat azụ ahịa n’ahịa gị. Juda na ala Izrel, ha bụ ndị ahịa gị: ha rere n’ahịa gị ọka wit nke Minnith, na Pannag, na mmanụ aṅụ, na mmanụ, na báàmù. Damaskọs bụ onye ahịa gị n’ihi ịba ụba nke ihe ndị ị rụrụ arụ, n’ihi ịba ụba nke ụdị akụ niile; n’mmanya Helbon, na ajị ọcha. Dan kwa na Javan na-agagharị agagharị na-azụ ahịa n’ahịa gị: ígwè na-egbuke egbuke, kasia, na kalamọs, dị n’ahịa gị. Dedan bụ onye ahịa gị n’uwe dị oké ọnụ ahịa maka ụgbọ agha. Arabia, na ndị isi niile nke Keda, ha so gị na-azụ ahịa n’ụmụ atụrụ, na ebule, na ewu: n’ihe ndị a ka ha bụ ndị ahịa gị. Ndị ahịa Sheba na Raamah, ha bụ ndị ahịa gị: ha ji ihe kacha mma n’ime ihe na-esi ísì ụtọ niile, na nkume niile dị oké ọnụ ahịa, na ọlaedo azụ ahịa n’ahịa gị. Haran, na Canneh, na Eden, ndị ahịa Sheba, Ashur, na Chilmad, bụ ndị ahịa gị. Ndị a bụ ndị ahịa gị n’ihe dị iche iche niile, n’ákwà anụnụ anụnụ, na ọrụ a kpara akpa, na n’akpa uwe ndị dị oké ọnụ ahịa, ndị e ji ụdọ kekọta, ndị e ji osisi sida mee, n’etiti ngwa ahịa gị. Ụgbọ mmiri Tashish na-abụ abụ banyere gị n’ahịa gị: i wee jupụta, meekwa ka ị dị ebube nke ukwuu n’etiti oké osimiri. Ndị na-akwọ ụgbọ mmiri gị ebutewo gị n’ime nnukwu mmiri: ifufe ọwụwa anyanwụ agbajiela gị n’etiti oké osimiri. Akụ gị, na ahịa gị, ngwa ahịa gị, ndị ọrụ ụgbọ mmiri gị, na ndị na-anya ụgbọ mmiri gị, ndị na-akwọcha oghere ụgbọ mmiri gị, na ndị na-azụ ahịa ngwa ahịa gị, na ndị agha gị niile nọ n’ime gị, na ụlọ ọrụ gị niile dị n’etiti gị, ga-adaba n’etiti oké osimiri n’ụbọchị mbibi gị. Ezekiel 27:12–26.
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
“Ụgbọ mmiri Tashish” bụ akara nke nhazi akụ na ụba nke ụwa a, a na-emikpu ha n’etiti oké osimiri site na “ifufe ọwụwa anyanwụ.” Ezikiel na-agwa anyị na nke a na-eme n’“ụbọchị mbibi gị,” isiokwu nke Ezikiel isi nke iri abụọ na asaa bụkwa abụ iru uju banyere Taịrọs.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Okwu nke Onyenweanyị bịakwutere m ọzọ, sị, Ugbu a, gị nwa nke mmadụ, bulie abụ iru uju n’ihi Taịa; Ma gwa Taịa, O gị onye nọ n’ọnụ ụzọ oké osimiri, onye bụ onye ahịa nke ndị mmadụ maka ọtụtụ agwaetiti, otu a ka Onye-nweanyị Jehova kwuru; O Taịa, i kwuwo, A bụ m nke ịma mma zuru oke. Ezikiel 27:1–3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Ụbọchị mbibi Taịrọs bụ isiokwu nke abụ akwa ahụ. Ụbọchị mbibi Taịrọs bụ iwu ụbọchị Sọnde, n’ihi na Taịrọs bụ ihe nnọchianya nke papacy, nke ikpe ya na-amalite n’“oge awa” ahụ nke olu nke abụọ nke Mkpughe iri na asatọ malitere ịkpọpụta ndị mmadụ ka ha si na Babulọn pụta.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. 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. Revelation 18:4–11.
M wee nụ olu ọzọ si n’eluigwe, na-asị, Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa òkè n’ime mmehie ya, ka unu wee ghara ịnara ihe n’ime ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echekwala ajọ omume ya n’obi. Kwụghachinụ ya dịka o si kwụọ unu, meekwa ya ugboro abụọ dị ka ọrụ ya si dị: n’ime iko ahụ o juputara, juputaranụ ya okpukpu abụọ. Otu o si nye onwe ya otuto, bie ndụ n’ụtọ na nrimeri, otu ahụ ka unu nye ya ahụhụ na iru újú: n’ihi na ọ na-ekwu n’obi ya, Anọ m ọdụ dịka eze nwanyị, abụghịkwa m nwanyị di ya nwụrụ, agaghịkwa m ahụ iru újú ọ bụla. Ya mere, ihe otiti ya ga-abịa n’otu ụbọchị, ọnwụ, na iru újú, na ụnwụ; a ga-eji ọkụ kpọọ ya kpamkpam: n’ihi na Onye-nwe-anyị Chineke onye na-ekpe ya ikpe dị ike. Ndị eze nke ụwa, ndị ha na ya kwara iko, bikwa ndụ n’ụtọ na nrimeri, ga-akwa ákwá n’ihi ya, tie mkpu akwa n’ihi ya, mgbe ha ga-ahụ anwụrụ ọkụ nke ọkụ a na-akpọ ya, Ha guzo n’ebe dị anya n’ihi egwu ahụhụ ya, na-asị, Ewoo, ewoo, obodo ukwu ahụ Babilọn, obodo ahụ dị ike! n’ihi na n’otu awa ka ikpe gị bịarutere. Ndị ahịa nke ụwa ga-akwa ákwá ma ruo újú n’ihi ya; n’ihi na ọ dịghị onye na-azụta ngwongwo ahịa ha ọzọ. Mkpughe 18:4–11.
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Okwu ahụ e ji ugboro ise mee ihe dịka “awa,” n’akwụkwọ Daniel, na-anọchi anya ụdị ikpe ọ bụla mgbe nile. A na-ekpebi ụdị ikpe ahụ site n’ọnọdụ nke akụkụ Akwụkwọ Nsọ ebe e ji ya mee ihe. N’isi nke anọ nke Daniel, e ji okwu “awa” mee ihe mbụ iji kpọsaa ọbịbịa nke ikpe, ma ọ bụrụ na ọ bụ ikpe nyocha ahụ nke malitere n’Ọktoba 22, 1844, ma ọ bụ ikpe mmezu ahụ nke na-amalite n’iwu ụbọchị Sọnde. N’ọnọdụ abụọ ahụ, ikpe nyocha ma ọ bụ ikpe mmezu bụ ndị na-aga n’ihu n’usoro. Ikpe mmezu nke papacy na-amalite n’iwu ụbọchị Sọnde na United States. Nke ahụ na-akara “awa” ahụ nke ikpe mmezu nke papacy na-amalite, “awa” ahụkwa bụ “awa” nke nnukwu ala ọma jijiji nke Mkpughe iri na otu, mgbe a tụbara ndị àmà abụọ ahụ, ndị Shadrach, Meshach na Abednego na-anọchi anya ha, n’ime ọkụ ahụ dị n’ọkụ dị ka ọkọlọtọ a buliri elu dịka agha dị ike nke Ezekiel. “Awa” ahụ bụ mgbe ide aka ahụ pụtara n’elu mgbidi Belshazzar.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
“Ụgbọ mmiri Tashịsh,” ndị na-anọchi anya nhazi usoro ahịrị nnyefe akụ na ụba nke ụwa a, na-emikpu n’etiti osimiri n’oge ahụ, nke a na-emekwa ka ndị ahịa na ndị eze nke ụwa tụọ egwu, dị ka Belshaza nọchiri anya ya.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
N’Mkpughe iri na otu nke Mkpughe, “awa” ahụ bụ mgbe “Ahụhụ” nke atọ nke Islam na-abịa ngwangwa, ma Opì nke Asaa na-ada, ma a na-eme ka mba dị iche iche wee iwe. Akara atọ ndị ahụ niile na-arụtụ aka n’Islam dịka ngwá ọrụ nke nlekọta Chineke Onyenwe anyị ji emezu igbukwa Belshaza n’otu “awa” ahụ n’onwe ya. E gburu Belshaza site n’aka ndị iro nke batara n’alaeze ya na nzuzo site n’ọnụ ụzọ ámá ndị e hapụrụ oghe n’ihi nleghara anya, dịka e si hapụ mgbidi ókè dị n’etiti Mexico na United States oghe n’ihi nleghara anya, ka “awa” nke “oke ala ọma jijiji” ahụ na-abịarukwu nso.
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
A na-egosipụta ịgwọ ọnya ahụ na-egbu egbu nke ọchịchị papacy n’amaokwu isii ikpeazụ nke Daniel isi nke iri na otu. N’amaokwu ndị ahụ, a kọwara ihe mgbochi atọ e ji amata, nke a na-emeri ka a na-agwọ ọnya ahụ na-egbu egbu nke papacy. Eze Ugwu na-emeri ihe mgbochi atọ mgbe niile n’ụzọ ya ruo n’ike ọchịchị kasịnụ, ma mgbe niile n’usoro a: nke mbụ, onye iro ya; nke abụọ, onye ya na ya so; ma n’ikpeazụ, onye ọ na-eme ka ọ bụrụ aja ya. Nke mbụ e meriri bụ Eze Ndịda, nke na-anọchi anya Soviet Union, onye iro ikpeazụ nke Rome, bụ nke a kpochapụrụ n’afọ 1989. Ihe mgbochi nke abụọ bụ ala ebube ahụ, nke bụ onye ya na Rome so, onye meriri USSR n’ihi Rome, ya bụ, United States, nke a na-emeri n’ime “awa” ahụ anyị na-atụle ugbu a. Mgbe nke ahụ gasịrị, ihe mgbochi nke atọ, nke a na-anọchi anya ya dịka Egypt, na-anọchi anya oge papacy na-achịkwa aja ya, ya bụ, United Nations.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
N’afọ 1989, mgbe e wepụrụ akara n’amaokwu ndị ahụ, ma e mesịa nwee mmụba n’ịma amaokwu ndị ahụ, a ghọtara na Rom ndị ọgọ mmụọ, Rom nke ndị poopu, ma emesịa Rom nke oge a (nke e gosipụtara dịka Eze nke Ugwu n’amaokwu isii ikpeazụ nke Daniel isi nke iri na otu), nke ọ bụla n’ime ha kwesịrị imeri ihe mgbochi atọ nke mpaghara ala tupu e guzobe ya dịka alaeze. Maka Rom ndị ọgọ mmụọ, e gosipụtara ihe mgbochi atọ ahụ dịka ntụziaka atọ.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ma site n’otu n’ime ha pụta otu obere mpi, nke toro nke ukwuu, n’ebe ndịda, na n’ebe ọwụwa anyanwụ, nakwa n’ebe ala ahụ mara mma dị. Daniel 8:9.
For papal Rome they were three horns that needed to be plucked up.
N’ihi Rom Papal, ha bụ mpi atọ ndị a ga-apụpụ.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Anọ m na-atụle mpi ndị ahụ, ma, lee, otu mpi nta ọzọ we pụta n’etiti ha, n’ihu ya ka e si n’akpịrịkpa yipụ mpi atọ mbụ: ma, lee, n’ime mpi a ka e nwere anya dịka anya mmadụ, na ọnụ na-ekwu okwu ukwu. Daniel 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
N’ihe banyere Rom nke oge a (eze nke ugwu), nke e sere n’ọnọdụ ya n’ime amaokwu isii ikpeazụ nke Daniel iri na otu, ihe mgbochi atọ ahụ bụ eze nke ndịda, ala ebube ahụ, na Ijipt. Dịka ọ dị na Rom nke ndị mba ọzọ na Rom ndị popu, ihe mgbochi atọ ahụ nọchiri anya ihe mgbochi ala. Rom nke oge a, nke a nọchiri anya ya dịka eze nke ugwu n’ime amaokwu isii ikpeazụ nke Daniel iri na otu, kwesịrị imeri “mgbidi” atọ, ma n’ihe gbasara mgbidi mbụ ahụ, e nwere “mgbidi” nkà ihe ọmụma nke e wepụrụ n’otu oge ahụ e wepụrụ mgbidi n’ezie. N’afọ 1989, mgbe eze nke ugwu mere ka Soviet Union (eze nke ndịda) daa, a wepụrụ “mgbidi” nkà ihe ọmụma nke “ihe mgbochi ígwè,” dịka a kwaturu mgbidi Berlin.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
N’“oge awa” nke ikpe Belshazzar, mgbe e dere ihe odide ahụ n’elu mgbidi, ma ndị iro ya na-abanye n’ime n’uzo nzuzo site n’ọnụ ụzọ ámá a na-echekwaghị echekwa, a na-ewepụ “mgbidi” nkà ihe ọmụma nke nkewa nke ụka na ọchịchị, ebe Islam nke Ahụhụ nke atọ si n’uzo nzuzo banye site na “mgbidi” a na-elekọtaghị anya n’ókè ndịda nke ala ahụ dị ebube.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
Mgbe e meriri “Ijipt”, nke na-anọchi anya Mba Ndị Dị n’Otu, ma wepụkwa “mgbidi nkà ihe ọmụma nke ọchịchị onwe mba,” dịka a ga-amanye mba ọ bụla ịnakwere ọchịchị otu ụwa nke akwụna Taịa na-eduzi. N’oge ahụ, ndakpọ akụ na ụba ga-eme nke ga-amụpụta iwu agha na ọchịchị aka ike nke ụbọchị ikpeazụ. O nwere ike nke ukwuu na ihe ga-eme n’okporo ámá a na-akpọ “Wall Street”.
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
“Ụzọ akụnụba ahụ a na-etinye ugbu a n’ọrụ Chineke n’ụzọ dị nnọọ ntakịrị, ma nke a na-edobe n’aka n’ịhụ onwe onye n’anya, n’oge na-adịghị anya, a ga-atụfu ya, tinyere arụsị niile, nye ụmụoke na ụsụ. Ego ga-ada uru ya n’oge na-adịghị anya, n’ụzọ mberede nke ukwuu, mgbe eziokwu nke ihe omume ebighị ebi meghere mmetụta mmadụ.” Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Anyi ga-aga n’ihu n’ọmụmụ anyị banyere Belshazzar n’isiokwu na-esonụ.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.
“Taa, dị ka n’ụbọchị Ilayja, e depụtara ahịrị nkewa dị n’etiti ndị na-edebe iwu Chineke na ndị na-efe chi ụgha nke ọma. ‘Ruo ole mgbe ka unu ga-anọ na-adọkpụ ụkwụ n’etiti echiche abụọ?’ ka Ilayja tiri mkpu; ‘ọ bụrụ na Jehova bụ Chineke, soro Ya: ma ọ bụrụ na Beal, soro ya.’ 1 Ndị Eze 18:21. Ozi ahụ maka taa bụkwa: ‘Babịlọn ukwu ahụ adawo, adawo…. Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị sonyere na mmehie ya, ka unu wee ghara ịnara n’ime ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetakwala ajọ omume ya nile.’ Mkpughe 18:2, 4, 5.”
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
“Oge ahụ adịghị anya mgbe ule ahụ ga-abịakwute mkpụrụobi ọbụla. A ga-agba anyị ume ka anyị debe sabbath ụgha ahụ. Asọmpi ahụ ga-adị n’etiti iwu Chineke na iwu mmadụ. Ndị ndị nwayọọ nwayọọ kwere n’ihe ụwa na-achọ ma kwekọọ n’omume ụwa ga-emecha nyefee onwe ha n’aka ndị ọchịchị nọ n’ike, kama ikwe ka e mee ha ihe ọchị, kparịa ha, yie ha mkpọrọ egwu, ma ọ bụ ọnwụ. N’oge ahụ ka a ga-ekewapụ ọlaedo na ndà. A ga-ama ezi nsọpụrụ Chineke nke ọma iche na ọdịdị ya na ihe ịchọ mma ya efu. Ọtụtụ kpakpando anyị nwere mmasị n’ịma mma nke nchapụta ha ga-emecha nwụọ n’ọchịchịrị. Ndị yiworo onwe ha ihe ịchọ mma nke ebe nsọ, ma a naghị eyikwasị ha ezi omume Kraịst, ga-apụta n’ihere nke ịdị-ọrọ ha onwe ha.” Prophets and Kings, 187, 188.