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?”
Wedi Belshazar marang tulisan rahasia iku ora mung nyandhak patié lan pungkasaning karajan kaping enem ing ramalan Kitab Suci, nanging uga nuduhaké sawijining titik ing sajarah kenabian nalika wedi ngrebut para ratu ing bumi. Wedi mau diasilaké déning “angin wétan” saka Islam. Wedi mau kaya wong wadon kang lagi nglarani arep nglairaké, mula nandhakaké lara kang saya mundhak sethithik mbaka sethithik, kang tekané saya saya cepet. Wedi iku diwiwiti ing “jam” pésta Belshazar, sanadyan wiwitané wis teka ing tanggal 11 September 2001. Wiwit wektu iku angin-angin wiwit kesèlèp saka tangané papat malaékat kang nyekel angin-angin mau sajroning mangsa panyegelan tumrap satus patang puluh papat ewu. Pasambat ratapan tumrap Tyrus kang ditandhani déning Ezekiel, netepaké Tyrus kanthi ngaturaké pitakonan kenabian, “Kutha apa kang kaya Tyrus, kaya kang dirusak ing tengahing segara?”
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.
Kapal-kapal Tarsis padha ngidungake bab sira ana ing pasarira; lan sira wus kapenuhan, lan dadi banget kaluhuran ana ing satengahing segara. Para pandhegamira wus nggawa sira menyang ing banyu kang jembar; angin wetan wus ngrusak sira ana ing satengahing segara. Kasugihanira, barang-barang daganganira, rajabranaira, para pelautira, lan para juru mudiira, para tukang ndandani kapalira, lan para kang ngupaya daganganira, lan sakehing para priya perangira kang ana ing sira, sarta sakehing rombonganira kang ana ing satengahingira, bakal padha tiba ing satengahing segara ing dina karusakanira. Pinggiring kutha bakal gonjang-ganjing marga saka swaraning pameking para juru mudiira. Lan sakehe kang nyekel dayung, para pelaut, lan sakehe para juru mudi segara, bakal padha mudhun saka kapal-kapalé, padha ngadeg ana ing dharatan; lan bakal nglairake swarané marang sira, lan bakal nangis kanthi pait, lan bakal nyawurake bledug ing sirahe, padha ngglundhung ing awu; lan bakal nggundhuli awake babar pisan marga saka sira, lan padha nganggo bagor, lan bakal nangisi sira kanthi paiting ati lan pameking kang banget pait. Lan ana ing pamekingé, padha bakal ngucapake kidung pangadhuh tumrap sira, lan padha ngadhuh bab sira, mangkene pangucapé: Kutha apa kang padha karo Tirus, kang katumpes ana ing satengahing segara? Nalika barang-barangira metu saka segara, sira marakaké akèh bangsa kacukupan; sira nyugihaké para ratu ing bumi kanthi akehing kasugihanira lan daganganira. Ing wektu nalika sira katumpes déning segara ana ing telenging banyu, daganganira lan sakehing rombonganira kang ana ing satengahingira bakal padha tiba. Sakehing pedunung pulo-pulo bakal padha kaéraman marga saka sira, lan para ratuné bakal banget wedi, rai-raine bakal kebak kagirisan. Para sudagar ana ing antaraning bangsa-bangsa bakal padha sesenggakan marang sira; sira bakal dadi karaman, lan ora bakal ana manèh ing salawas-lawase. Yehezkiel 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.
Tirus iku kutha, utawa karajan sing ndadèkaké para sudagar ing bumi padha nangis kanthi getir marga saka iku, banjur padha takon, “kutha apa sing padha karo Tirus?” Iku padha ditindakaké ing “wektu” nalika kutha iku diremuk ana ing segara. Ing Wahyu pasal wolulas, sundel saka Tirus, yaiku sundel saka Roma, kang wis laku jina karo para ratu ing bumi lan diidentifikasi minangka kutha gedhé iku kang paukumané rawuh sajroning sakjam, lan sajroning sedina. Dhèwèké iku kutha sing nglairaké pitakonan kenabian saka para ratu lan para sudagar kang padha nggresula.
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.
Mulané wewelaké bakal tumeka ing sawijining dina, yaiku pati, pangadhuh, lan paceklik; lan dhèwèké bakal diobong tuntas nganggo geni; amarga kuwat Pangéran Allah kang ngadili dhèwèké. Lan para ratu ing bumi, kang wis padha laku jina lan urip ing kamulyan bebarengan karo dhèwèké, bakal nangisi lan nglamentani dhèwèké, nalika padha ndeleng kumelun saka kobongané, padha ngadeg saka kadohan marga wedi marang sangsarané, sarta padha kandha, Cilaka, cilaka, kutha gedhé Babilon, kutha kang rosa kuwi! amarga sajroning sajam waé pangadilanmu wis tumeka. Lan para sudagar ing bumi bakal nangisi lan ngadhuh marga saka dhèwèké; amarga wis ora ana wong kang tuku dagangané manèh: dagangan emas, lan salaka, lan watu aji, lan mutiara, lan mori alus, lan kain wungu, lan sutra, lan kain abang kesumba, lan sakèhé kayu thyine, lan sakèhé piranti saka gadhing, lan sakèhé piranti saka kayu kang aji banget, lan saka tembaga, lan wesi, lan marmer, lan kayu manis, lan ambu-ambon, lan lenga jebad, lan menyan, lan anggur, lan lenga, lan glepung alus, lan gandum, lan kéwan, lan wedhus, lan jaran, lan kreta, lan batur tukon, lan nyawané manungsa. Lan woh-wohan kang dadi pepénginaning jiwamu wis sirna saka kowé, lan samubarang kang éndah lan saé wis sirna saka kowé, lan kowé mesthi ora bakal nemu iku manèh babar pisan. Para sudagar barang-barang iku, kang dadi sugih marga saka dhèwèké, bakal ngadeg saka kadohan marga wedi marang sangsarané, karo nangis lan ngadhuh, sarta padha kandha, Cilaka, cilaka, kutha gedhé kuwi, kang biyèn kasandhangan mori alus, lan kain wungu, lan kain abang kesumba, lan kaéndahan nganggo emas, lan watu aji, lan mutiara! Amarga sajroning sajam waé kasugihan kang samono gedhéné wis dadi tanpa guna. Lan saben nakhoda kapal, lan kabèh wong kang ana ing kapal-kapal, lan para pelaut, lan sapira akèh wong kang dagang ana ing segara, padha ngadeg saka kadohan, lan padha sesambat nalika ndeleng kumelun saka kobongané, padha kandha, Kutha apa kang padha karo kutha gedhé iki! Lan padha nyawuraké bledug ing sirahé, lan padha sesambat, nangis lan ngadhuh, sarta padha kandha, Cilaka, cilaka, kutha gedhé kuwi, kang marga saka kemewahané ndadèkaké sugih kabèh wong kang duwe kapal ing segara! amarga sajroning sajam waé dhèwèké wis dadi suwung. Wahyu 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.
Kabukane Wahyu Yesus Kristus nyakup pesen Pambengok Wengi-Tengah. Pesen iku yaiku ramalan kapindho saka Yehezkiel telung puluh pitu, sing nguripaké balung-balung garing sing mati, kang wis gumlethak ana ing dalan-dalan sajroning telu dina setengah, dadi urip minangka sawijining wadya bala kang rosa. Pesen iku yaiku pesen sing nyakup kayektèn manawa Islam iku piranti sing dipigunakaké déning Gusti kanggo nindakake paukuman eksekutif marang Amérika Sarékat amarga panegakan dina Minggu. Paukuman iku rawuh ing “jam” lindhu gedhé, kang uga dadi “jam” nalika tulisan tangan iku katon ana ing témbok Belsyazar. Tulisan tangan mau njalari rasa wedi, yaiku sing digambaraké minangka nyekel kabèh raja lan para sudagar nalika susunan ékonomi jagad bumi dirubuhaké déning “angin wetan” saka Islam, sing kanthi sesidheman wis nyelusup mlebu ing karajané Belsyazar, lumantar “témbok” ngisor ing sisih kidul sing dilalèkaké.
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.
“kutha” utawa karajan kang dipisuhaké déning para ratu lan para sudagar lan kang ndadèkaké wong-wong mau pitakon, “kutha apa kang padha karo kutha gedhé iki,” iku yaiku karajané sundhal saka Tirus, kang banjur lagi ngidungaké lagu-laguné lan laku jina karo para ratu iku mau. Kabèh para nabi ngandika bab wekasaning donya lan padha sarujuk siji karo sijiné, mula para sudagaré Ezekiel iku padha karo para sudagar ing Wahyu bab wolulas. Ping telu ing Wahyu bab wolulas padha nglairaké panguwuh, “aduh, aduh,” nalika kutha gedhé lan tatanan kauanganing planit bumi dirubuhaké. Tembung Yunani kang dijarwakaké “aduh,” ing pérangan kasebut, iku tembung kang pas padha sing dijarwakaké ping telu ing Wahyu bab wolu, ayat telulas, lan ing kana dijarwakaké nganggo tembung Inggris liya.
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.
Lan aku mirsani, lan krungu ana malaékat mabur ana ing satengahing langit, ngandika kanthi swara sora, Bilai, bilai, bilai tumrap para panggoning bumi, marga saka swara trompet liyane saka telu malaékat kang isih bakal muni! Wahyu 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.”
Para ratu lan para sudagar padha nangisi karusakan ekonomi donya kanthi tembung, “aduh, aduh,” tegesé “cilaka, cilaka,” lan “Cilaka” iku minangka pralambang Islam. Wedi kang nyekel Belsyazar lan para pangerané nalika tulisan tangan mau katon ana ing témbok, iku yaiku wedi kang katimbulaké nalika struktur ekonomi planet bumi dirusak déning serangan-serangan Islam kang lumaku terus, kang dipigunakaké déning Gusti Allah minangka piranti panggawé kersané ing pangayoman ilahi kanggo ndhatengaké paukuman eksekutif Panjenengané marang wong-wong kang ngombé anggur Babil, yaiku penegakan dina Minggu. Kayektèn iki minangka tema saka “beban” Yesaya rong puluh telu ngenani sundel “Tirus.”
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.
Beban tumrap Tirus. Nangisa, hé kapal-kapal Tarsis; awit kutha iku wis dirusak, nganti ora ana omah, ora ana panggonan kanggo mlebu; saka tanah Kitim kababar marang wong-wong mau. Padha menenga, hé para pedunung ing pulo; kowé kang wis kapenuhan déning para sudagar Sidon, kang nyabrang segara. Lan liwat banyu kang amba, wijiné Sihor, panèn saka kali, iku dadi pametuné; lan dhèwèké dadi pasaré bangsa-bangsa. Wiranga, hé Sidon; awit segara wis ngandika, iya kakuwatané segara, mangkéné: Aku ora nglarani kaya wong nglairaké, lan ora nglairaké anak-anak, uga ora nggedhèkaké para nom-noman, lan ora ngunggahaké para prawan. Kaya déné nalika kabar bab Mesir dirungu, mangkono uga wong-wong bakal banget nandhang lara merga kabar bab Tirus. Padha nyabranga menyang Tarsis; nangisa, hé para pedunung ing pulo. Apa iki kutha panjenengané sing biyèn bungah, kang asal-usulé saka jaman kuna? Sikilé dhéwé bakal nggawa dhèwèké adoh lunga kanggo ngumbara. Sapa kang wis ngrancang pitutur iki nglawan Tirus, kutha kang marakaké wong nganggo makutha, kang para sudagaré iku para pangeran, lan para padagangé iku wong-wong kang kinurmatan ana ing bumi? Pangéran, Yehuwah Gustining sarwa dumadi, kang wus nemtokaké, supaya najisaké gumunggunging sakehing kaluhuran, lan ngasoraké sakehing wong kang kinurmatan ana ing bumi. Sebranga tanahmu kaya kali, hé putri Tarsis; wis ora ana kakuwatan manèh. Panjenengané nguluraké astané ana ing sandhuwuré segara, Panjenengané nggonjang-ganjing karajan-karajan; Pangéran wus maringi dhawuh nglawan kutha dagang iku, supaya ngrusak benteng-bentengé. Lan Panjenengané ngandika: Kowé ora bakal bungah manèh, hé prawan kang katindhes, putriné Sidon; tangia, nyabranga menyang Kitim; ana ing kono uga kowé ora bakal oleh katentreman. Lah delengen tanahé wong Kasdim; bangsa iki biyèn ora ana, nganti wong Asyur ngedegaké tanah iku kanggo wong-wong kang manggon ana ing ara-ara samun; wong-wong mau ngedegaké menara-menarané, padha ngunggahaké kraton-kratoné; lan dhèwèké ndadèkaké iku dadi reruntuhan. Nangisa, hé kapal-kapal Tarsis; awit kakuwatanmu wis dirusak. Lan ing dina iku bakal kelakon, Tirus bakal kalalèkaké pitung puluh taun, miturut dina-dinané siji raja; sawisé pungkasané pitung puluh taun, Tirus bakal nembang kaya sundel. Gawaa clempung, mlakua mubeng kutha, hé sundel kang wus kalalèkaké; unèkna wirama kang endah, tembangna akèh lagu, supaya kowé kaélingi manèh. Lan sawisé pungkasané pitung puluh taun, bakal kelakon manawa Pangéran bakal marani Tirus, lan dhèwèké bakal bali marang upahé, sarta bakal laku jina karo sakehing karajan ing donya kang ana ing lumahing bumi. Lan dagangané sarta upahé bakal dadi kasucèn tumrap Pangéran: iku ora bakal disimpen utawa ditumpuk; awit dagangané bakal kanggo wong-wong kang manggon ana ing ngarsané Pangéran, supaya padha mangan nganti wareg, lan kanggo sandhangan kang awet. Yesaya 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.
Pitung puluh taun, kang padha karo “dina-dinaning siji raja”, dilambangaké déning karajan Babil, awit raja iku karajan, lan Babil harfiah mrentah pitung puluh taun. Pitung puluh taun Babil harfiah mau rampung ing “jam” nalika tulisan tangan katon ana ing témbok balé pésta Belsyazar. Ing wengi iku uga dhèwèké dipatèni déning kakuwatan kang mlebu lumantar “témbok” tanpa kawruhané, amarga dhèwèké lagi nganakaké pésta ngombé anggur Babil, nalika orkesé Nebukadnésar lagi nabuh musik, lan sundel Tirus nembangaké wirama kang manis, lan Israèl kang murtad nari lan sujud.
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.
Banjur rasa wedi nyekel kabeh wong kang melu ana ing kono, awit Gusti Allah wis “ngrembug paukuman marang Tirus” lan wis “ngetepake” “supaya nglorodake gumunggunging sakehing kamulyan, lan ndadekake nistha sakehing wong kang kinurmatan ana ing bumi.” Mulané Gusti Allah “ngguncang karajan-karajan” kanthi “lindhu gedhé” ing “jam” iku, awit Gusti Allah wis “mènèhi dhawuh nglawan” karajan “sudagar” iku, “supaya ngrusak benteng-bentenge.” Ing “jam” rasa wedi tumrap Belsyazar, para ratu lan para sudagar banjur wiwit nggoleki supaya mangertèni tegesé tembung-tembung murub kang ana ing témbok. Pati Belsyazar wis cedhak bakal kelakon, nanging ing wektu iku dhèwèké isih urip. Mulané dhèwèké ngupaya mangertèni tembung-tembung aneh mau lan nyaosake ganjaran marang para wong wicaksana, manawa wong-wong mau bisa nerangake tulisan iku, nanging prakara iku ora bisa katindakake, awit para wong wicaksana ing Babul nggunakaké méthodhe panaliten Kitab Suci kang dadi palsuning kayekten. Tembung-tembung aneh iku kaya wahyu sawijining kitab kang katutup segel.
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.
Banjur kabèh wong wicaksanané Sang Prabu padha mlebu; nanging padha ora bisa maca tulisan iku, utawa martakaké tegesé marang Sang Prabu. Mulane Sang Prabu Belsyazar banget kagugah atiné, lan pasuryané malih; sarta para panggedhéné padha kaéram. Banjur Sang Ratu, marga saka tembung-tembungé Sang Prabu lan para panggedhéné, lumebet ing omah pésta; lan Sang Ratu matur, “Dhuh Sang Prabu, mugi panjenengan gesang ing salawas-lawasé; sampun ngantos pikiran panjenengan nggugahi panjenengan, lan sampun ngantos pasuryan panjenengan malih. Ana sawijining wong ana ing karajan panjenengan, kang ana roh para déwa suci ana ing dhèwèké; lan ing jamané rama panjenengan, pepadhang lan pangerten lan kawicaksanan, kados kawicaksanané para déwa, kapanggih ana ing dhèwèké; lan Sang Prabu Nebukadnésar, rama panjenengan, Sang Prabu, kula aturi matur, rama panjenengan, ngangkat dhèwèké dadi kepala para juru tenung, para ahli nujum, wong Kasdim, lan para panenung; amarga roh kang unggul, lan kawruh, lan pangerten, pangaribawa nerangaké impen, lan njlentrehaké ukara-ukara kang angel, lan ngrampungaké samubarang kang ndadèkaké bingung, kapanggih ana ing Daniel iku, kang dijenengi Belsyazar déning Sang Prabu; mulane mugi Daniel dipundhawuhi rawuh, temah piyambakipun badhé martakaké tegesipun.” Banjur Daniel digawa mlebet ing ngarsané Sang Prabu. Lan Sang Prabu ngandika marang Daniel, “Apa kowé iku Daniel, salah siji saka para tawanan saka Yehuda, kang digawa metu saka tanah Yehuda déning rama kula, Sang Prabu? Kula sampun krungu bab kowé, yèn roh para déwa ana ing kowé, lan yèn pepadhang lan pangerten lan kawicaksanan kang luhur kapanggih ana ing kowé. Saiki para wong wicaksana, para ahli nujum, wus padha digawa mlebu ing ngarsaku, supaya padha maca tulisan iki, lan martakaké tegesé marang aku; nanging padha ora bisa nerangaké tegesé prakara iki. Lan kula sampun krungu bab kowé, yèn kowé bisa maringi katerangan, lan ngrampungaké samubarang kang ndadèkaké bingung; saiki manawa kowé bisa maca tulisan iki, lan martakaké tegesé marang aku, kowé bakal disandhangi klambi wungu-kemruyuk, lan kalung emas bakal dipasang ing gulumu, sarta kowé bakal dadi pangwasa katelu ing karajan.” Daniel 5:8–16.
The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.
Sang ratu ing kraton iku dudu garwané Belsyazar, nanging ratuné kakungé, lan dhèwèké sumurup sapa sing bisa maca tulisan ing témbok iku. Ana sawijining pasamuwan (amarga wanita iku pasamuwan miturut pralambang kenabian) ing karajan iku sing sumurup sapa kang bisa mangertèni wewadi-wewadiné Allah.
“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.’
“Ing kraton ana sawijining wanita kang luwih wicaksana tinimbang wong-wong mau kabèh,—yaiku ratuning simbahe Belsyazar. Ing kaanan darurat iki, dheweke ngandika marang raja kanthi tembung-tembung kang ngirim sawijing padhang menyang pepeteng. ‘Dhuh raja, mugi paduka gesang langgeng,’ pangandikane, ‘aja nganti pikiran paduka gawe gadhah susah, lan aja nganti rai paduka owah. Ana sawijining wong ana ing kraton paduka kang ing jerone ana roh para allah kang suci; lan ing jaman bapak paduka, ing dheweke kapanggih pepadhang lan pangertosan sarta kawicaksanan, kados kawicaksanan para allah; wong iku déning Raja Nebukadnésar, bapak paduka, sang raja, kula aturi malih, bapak paduka, dipunangkat dados pangarsa para ahli tenung, para juru lintang, wong Kasdim, lan para nujum; …saiki mugi Daniel dipuntimbali, lan dheweke bakal nerangake tegesipun.’”
“‘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.’
“Banjur Daniel dipunaturaké mlebet wonten ing ngarsané raja.” Kanthi ngupaya ngukuhaké manahé lan nedahaké panguwasané, Bélshazar ngandika, “Punapa panjenengan punika Daniel, ingkang asalipun saking para tawanan Yehuda, ingkang raja, rama kawula, sampun mbeta medal saking tanah Yehuda? Kawula sampun mireng bab panjenengan, bilih roh para déwa wonten ing panjenengan, lan bilih pepadhang, pangertosan, tuwin kawicaksanan ingkang linuwih kapanggih wonten ing panjenengan…. Saiki, manawi panjenengan saged maos tulisan punika lan ndhawuhaké dhateng kawula tegesipun, panjenengan badhé kaparingan busana kirmizi, lan ranté emas wonten ing gulu panjenengan, sarta dados panguwasa kaping tiga wonten ing karajan.”
“Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’
“Daniel ora kagèt déning panguwasaing ratu, lan ora bingung utawa giris déning tembung-tembunge. ‘Muga kanugrahanira kanggo panjenengan piyambak,’ wangsulane, ‘lan ganjaranira paringana marang wong liya; nanging aku bakal maca tulisan iku marang Sang Prabu, lan mratelakake tegesé marang panjenengan. Dhuh Sang Prabu, Gusti Allah Kang Mahaluhur wus maringi Nebukadnezar, bapakira, sawijining karajan, kaluhuran, kamulyan, lan kaurmatan…. Nanging nalika atiné munggah lan pikirane dadi atos merga kumingsun, dhèwèké katundhung saka dhampar karajané, lan kamulyané dijupuk saka dhèwèké…. Lan panjenengan, putrané, dhuh Belsyazar, ora ngasoraké manahira, sanadyan panjenengan sampun mangertos samubarang iki kabèh, malah panjenengan ngluhuraké dhiri nglawan Gusti Allahing swarga; lan piranti-piranti saka padalemané wus digawa ana ing ngarsa panjenengan, lan panjenengan, para pangéranira, para garwanira, lan para selirira wus ngombé nganggo iku, lan panjenengan wus memuji para allah saka salaka lan emas, tembaga, wesi, kayu, lan watu, kang ora weruh, ora krungu, lan ora mangerti; nanging Gusti Allah, ing astané napasira dumunung, lan kang kagungan sakehing lampahira, Panjenengan ora ngluhuraké Panjenengané.’”
“‘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.’
“‘Iki tulisan kang wis katulis: Mene, Mene, Tekel, Upharsin. Iki tegesing prakara iku: Mene: Allah wus ngétung kratonmu lan wus mungkasi iku. Tekel: Kowé wis ditimbang ana ing timbangan, lan katitik kurang. Peres: Kratonmu dipérang lan dipasrahaké marang wong Media lan Persia.’
“Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.
“Daniel boten nyimpang saking kuwajibanipun. Panjenenganipun ndhudhahaken dosa sang prabu wonten ing ngarsanipun piyambak, kanthi nedahaken dhateng piyambakipun piwulang-piwulang ingkang saged sampun sinau, nanging boten dipun sinau. Belsyazar boten nggatekaken lelampahan-lelampahan ingkang makaten wigatos tumrap piyambakipun. Piyambakipun boten maos riwayat simbah kakungipun kanthi leres. Tanggung jawab kangge mangertosi kayekten sampun dipun pasrahaken dhateng piyambakipun, nanging piwulang praktis ingkang saged sampun sinau lan lampahi boten dipun tanem wonten ing manahipun; lan lampah tumindakipun ndadosaken asil ingkang mesthi.”
“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.
“Iki minangka pésta gumunggung kang pungkasan kang dianakaké déning raja Kasdim; awit Panjenengané kang sabar nahan durakaning manungsa wis netepaké paukuman kang ora bisa dibatalaké. Belsyazar wus banget ngina marang Panjenengané kang wus ngluhuraké dhèwèké dadi raja, lan mangsa pacobanipun dijupuk saka dhèwèké. Nalika raja lan para bangsawané ana ing puncaking pesta lan suka-ria, wong Persia nglempengaké Kali Efrat metu saka alirané, banjur mlebu menyang kutha kang ora kajaga. Nalika Belsyazar lan para panggedhéné padha ngombé saka prabot-prabot suci kagungané Yéhuwah, lan padha memuji para déwané kang saka salaka lan emas, Koresy lan para prajurité wis ngadeg ana ing sangisoré témboking kraton. ‘Ing wengi iku uga,’ mangkono cathetané, ‘Belsyazar, raja wong Kasdim, dipatèni. Lan Darius, wong Média, nampi karajan iku.’” Bible Echo, 2 Mèi 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.
Ing satengahing krisis punika, ratu putri (gréja) ngenali bilih wonten satunggaling sumber ingkang saged ngenali “Future for America”. Daniel sapisan malih ngadeg wonten ing pandumanipun piyambak kanggo netepi ancasipun ing wekasaning jaman. Paseksen bab panji ingkang kaparingaken wonten ing pawon murub déning Shadrach, Meshach lan Abednego samenika dipunparingaken déning Daniel, nalika piyambakipun nambahi garis kayektèn menawa ing “jam” krisis hukum Minggu, tiyang-tiyang ingkang makili panji punika badhé kaasta dhateng ngarsanipun para panguwasa nagari kanggo neksèni kayektèn.
“‘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.
“‘Kowé bakal dipasrahaké marang para pengadilan, … ya, lan kowé bakal digawa marang para gubernur lan raja-raja marga saka Aku, dadi paseksi marang wong-wong mau lan marang bangsa-bangsa liya.’ Matius 10:17, 18, R. V. Panganiaya bakal nyebaraké pepadhang. Para abdiné Kristus bakal digawa ana ing ngarepé para wong gedhé ing donya, sing, manawa ora merga iki, mbokmenawa ora bakal tau krungu Injil. Kayektèn wis disalahgambaraké marang wong-wong iki. Wong-wong mau wis ngrungokaké tuduhan-tuduhan palsu ngenani pracayané para muridé Kristus. Asring mung siji-sijiné dalan kanggo wong-wong mau mangertèni sipaté kang sejati yaiku paseksiné wong-wong sing digawa menyang pangadilan merga pracayané. Nalika dipriksa, wong-wong iki katuntut supaya mangsuli, lan para hakimé kudu ngrungokaké paseksi kang diwènèhaké. Sih-rahmaté Allah bakal diparingaké marang para abdiné supaya ngadhepi kaanan kang darurat. ‘Bakal kaparingaké marang kowé,’ pangandikané Gusti Yésus, ‘ing wektu iku uga apa kang kudu kokucapaké. Awit dudu kowé kang ngucap, nanging Rohé Ramamu kang ngandika ana ing kowé.’ Nalika Rohé Allah madhangi pikiran para abdiné, kayektèn bakal kaaturaké sajroning kakuwatan lan adi-luhungé kang ilahi. Wong-wong sing nampik kayektèn bakal ngadeg kanggo nuduh lan nindhes para murid. Nanging ana ing satengahing kapitunan lan kasangsaran, malah tekan pati pisan, para putrané Pangéran kudu ngatonaké andhap-asor saka Tuladha ilahi kang diduwèni. Mangkono bakal katon cetha bedané para agené Sétan karo para wakilé Kristus. Sang Juruwilujeng bakal kaluhuraké ana ing ngarepé para panguwasa lan rakyat.” 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.
Kaya dene telung pahlawan mau, Dhaniel ora kasengsem marang peparing apa wae, lan uga ora prelu gladhen luwih dhisik apa kang arep diucapake. Kanthi prasaja piyambakipun ngaturake pamacaning tegesing “pitung mangsa,” kang kaserat ing témbok.
We will continue the story of Belshazzar in the next article.
Kita badhé nglajengaken cariyosipun Belsyazar wonten ing artikel salajengipun.
“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.
“Wong-wong kang ora setya marang pakaryané Gusti Allah kuwi kurang nduwèni asas; pepénginané dudu saka watak kang bakal nuntun wong mau milih kang bener ing sajroning samubarang kahanan. Para abdiné Gusti Allah kudu ngrasa ing saben wektu yèn wong-wong kuwi ana ing sangisoré pandelengé Majikané. Panjenengané kang mirsani pésta najisé Belsyazar iku rawuh ana ing sakehing lembaga kita, ing kamar itung-itungané sudagar, ing papan pagawean pribadi; lan tangan tanpa getih iku mesthi padha nyathet kalalènanmu kaya nalika nyathet paukuman kang nggegirisi tumrap ratu kang nyenyamah iku. Ukumané Belsyazar katulisan nganggo tembung-tembung geni, ‘Kowé wis ditimbang ana ing timbangan, lan katemu kurang’; lan manawa kowé gagal netepi kuwajiban-kawajiban kang diparingaké Allah marang kowé, ukumanmu bakal padha mangkono.” Messages to Young People, 229.