The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Emwene la Belshaza mwiitabu kya butaanu lyali lyatambululwa kale mu kifwanikiso ku bwiitiru bwa Nebukadeneza mwiitabu kya buna.
“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.
“Babuloni mtawala wa mwisho, kama ilivyokuwa kwa mfano kwa wa kwanza wake, ilimjia hukumu ya Mlinzi wa kimungu: ‘Ee mfalme, ... umeambiwa wewe; ufalme umeondoka kwako.’ Danieli 4:31.” Manabii na Wafalme, 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 anawasilisha mwanzo, na Belshaza mwisho, wa ufalme uliotawala kwa miaka sabini; na hivyo uliwakilisha utawala wa mnyama wa dunia wa Ufunuo sura ya kumi na tatu (Marekani), ambaye alikuwa atawale wakati ule ambapo kahaba wa Tiro (upapa) alikuwa amesahauliwa.
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.
Na itakapotimia siku hiyo, Tiro atasahauliwa muda wa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tiro ataimba kama kahaba. Isaya 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.
Nabukadonoso rero agereranya intangiriro ya Leta Zunze Ubumwe za Amerika, kandi Belushazari agereranya iherezo rya Leta Zunze Ubumwe za Amerika. Nabukadonoso agereranya intangiriro y’ihembe rya Repubulikani n’intangiriro y’ihembe ry’Abaporotesitanti. Belushazari agereranya iherezo ry’ihembe rya Repubulikani n’iry’ihembe ry’Abaporotesitanti.
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.
Urubanza rwagejejwe kuri Nebukadinezari rwari “ibihe birindwi.” Inkuru ya Nebukadinezari yabayeho nk’inyamaswa iminsi ibihumbi bibiri magana atanu na makumyabiri, yakoreshejwe na William Miller mu gushyira mu bikorwa “ibihe birindwi” byo mu Balewi makumyabiri na gatandatu, nubwo atavuze ku bihumbi bibiri magana atanu na makumyabiri, ari byo bishushanywa mu rubanza rwa Belushazari.
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.
Na andiko haya ndiyo yaliyoandikwa: MENE, MENE, TEKEL, UPHARSIN. Na tafsiri ya jambo lenyewe ndiyo hii: MENE; Mungu ameihesabu falme yako, naye ameifikisha mwisho wake. TEKEL; Umepimwa katika mizani, ukaonekana kuwa umepungukiwa. PERES; Falme yako imegawanywa, nayo imepewa Wamedi na Waajemi. Danieli 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.
Kando ya ule ufafanuzi ambao Danieli aliipa ile maandishi ya fumbo ukutani, maneno “mene” na “tekel” yanawakilisha kipimo cha uzito, nayo maneno hayo pia yanawakilisha thamani maalumu ya sarafu (Kutoka 30:13, Ezekieli 45:12). “Mene” moja ni shekeli hamsini, au gera elfu moja. Hivyo “mene, mene” ni sawa na gera elfu mbili. “Tekel” moja ni gera ishirini. Kwa hiyo “mene, mene, tekel” ni sawa na gera elfu mbili na ishirini. “Upharsin” maana yake ni “kugawanya,” na kwa hiyo maana yake ni nusu ya “mene” moja, nayo inawakilisha gera mia tano. Vikiunganishwa pamoja vinawakilisha jumla ya elfu mbili mia tano na ishirini.
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.
Mrejeleo wa mwisho wa Sister White unaonyesha kwamba Belshazzar alifananishwa kwa mfano na Nebukadneza, lakini kwa namna ya pekee zaidi alisisitiza hukumu yao ya pamoja, na hukumu zote mbili zinawakilishwa kama ishara ya “nyakati saba” za Mambo ya Walawi ishirini na sita. Kuna istilahi chache ambazo Maandiko hutumia kuwakilisha “nyakati saba” za Mambo ya Walawi ishirini na sita. Yeremia huiwakilisha kama ghadhabu ya Mungu.
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.
Tuqhilha nan Lord suqnaagia nan panrautan ni Zion tu ringringayaw na galit na, asin ibinagsak na manipud langit agingga ditoy daga an karangalan ti Israel, asin saan na inalaala an tugaw ti saka na idi aldaw ti galit na! Inalunon nan Lord amin a pagnaedan ni Jacob, asin saan nagasi: ibinagsak na iti pungtot na dagiti sarikedked a sarikedked ti anak a babai ni Judah; impababa na ida iti daga: dinadael na ti pagarian asin dagiti prinsipe na. Pinutol na iti nainget a galit na amin a sungay ti Israel: inurong na ti makannawan a ima na manipud iti sangoanan ti kabusor, asin pimmuor na contra ken Jacob a kasla dumilap a apoy, a mangngibtin iti amin a likmut. Inyunnat na ti pana na a kasla kabusor: timmakder isuna a ti makannawan a ima na ket kas maysa a kadangadang, asin pinapatay na amin dagiti makapagragragsakan iti mata idiay tabernakulo ti anak a babai ni Zion: ibinukbok na ti pungtot na a kasla apoy. An Lord ket nagbalin a kasla kabusor: inalunon na ti Israel, inalunon na amin dagiti palasio na: dinadael na dagiti sarikedked na, asin pinarami na iti anak a babai ni Judah ti ladingit asin panagsangit. Asin tinangay na a siinget ti tabernakulo na, a kas laeng daytoy ket sa maysa a hardin: dinadael na dagiti pagigimongan na: pinalipatan nan Lord iti Zion dagiti nadumaduma a fiesta asin dagiti sabbath, asin inumsi na iti unget ti galit na ti ari asin ti padi. Inliwakwak nan Lord ti altar na, kinaiddawan na ti santuario na, inted na iti ima ti kabusor dagiti pader dagiti palasio na; nangaramidda iti bahay ti Lord iti uni, a kas iti aldaw ti naindaklan a fiesta. Pinanggep nan Lord a dadaelen ti pader ti anak a babai ni Zion: inyunnat na ti panukol a linia, saan na inurong ti ima na manipud iti panangdadael: gapuna pinaladingit na ti bantay asin ti pader; nanglawlaw ida a sangsangkamaysa. Lamentaciones 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.
Buhake bw’Umwami bugereranywa n’“uburakari bw’ubukana bwe,” kandi uburakari bwe bwashohojwe ku bwami bw’amajyaruguru no ku bwami bw’amajyepfo bwa Isirayeli. Ni yo mpamvu igitabo cya Daniyeli kivuga “uburakari” bwa “mbere” n’ubwa “nyuma.” Yeremiya avuga “umurongo” Uwiteka “yarambuye,” igihe yagaragazaga uburakari bwe ku bwoko bwe yitoranyirije. Uwo murongo na wo uvugwa mu gitabo cya kabiri cy’Abami.
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.
O Mukama yayogera ng’ayita mu baddu be bannabbi, ng’agamba nti, Kubanga Manase kabaka wa Yuda akoze eby’emizizo bino, era akoze obubi okusinga byonna Abaamoli bye baakola, abaaliwo nga tannabaawo, era aleetedde ne Yuda okwonoona olw’ebifaananyi bye: Kyenvudde ntyo bw’ayogera Mukama Katonda wa Isiraeri nti, Laba, ndeeta obubi obw’enkanidde awo ku Yerusaalemi ne Yuda, nti buli alibuwulira amatu ge gombi galikankana. Era ndigolola ku Yerusaalemi omuguwa gwa Samaliya n’obulimbo obw’ennyumba ya Akabu: era ndisangula Yerusaalemi ng’omuntu bw’asangula essowaani, ng’agisangula era ng’agikyusa n’agivuunika. Era ndireka ekitundu ekisigaddewo eky’obusika bwange, ne mbagabula mu mukono gw’abalabe baabwe; era balifuuka omuyiggo n’omunyago eri abalabe baabwe bonna. 2 Bassekabaka 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”.
“Mstari” wa ghadhabu ya Mungu, ambao ndio “nyakati saba” za Musa, kwanza ulinyoshwa juu ya ufalme wa kaskazini (nyumba ya Ahabu), na kisha juu ya Yuda. Neno jingine la kibiblia kwa ajili ya “nyakati saba” lililotokana na Mambo ya Walawi ishirini na sita ni neno “kutawanywa”.
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.
ئینجا من نیز با خشم بر ضد شما رفتار خواهم کرد؛ و من، آری خودِ من، شما را بهسبب گناهانتان هفتبار تأدیب خواهم نمود. و شما گوشت پسران خود را خواهید خورد، و گوشت دختران خود را خواهید خورد. و من مکانهای بلند شما را ویران خواهم ساخت، و بتهای شما را فرو خواهم افکند، و لاشههای شما را بر لاشههای بتهایتان خواهم افکند، و جان من از شما کراهت خواهد داشت. و شهرهای شما را ویران خواهم کرد، و مقدسهای شما را به ویرانی خواهم کشانید، و بوی خوش عطرهای شما را نخواهم بویید. و آن سرزمین را به ویرانی خواهم آورد؛ و دشمنان شما که در آن ساکن شوند، از آن در شگفت خواهند ماند. و شما را در میان امتها پراکنده خواهم ساخت، و شمشیری از پی شما برهنه خواهم کرد؛ و سرزمین شما ویران، و شهرهای شما خراب خواهد شد. آنگاه آن سرزمین، تا زمانی که ویران افتاده باشد و شما در سرزمین دشمنانتان باشید، از سبتهای خویش بهرهمند خواهد شد؛ آری، در همان هنگام آن سرزمین آرامی خواهد یافت و از سبتهای خویش بهره خواهد برد. تا زمانی که ویران افتاده باشد آرام خواهد گرفت؛ زیرا در سبتهای شما، هنگامی که بر آن ساکن بودید، آرام نگرفت. لاویان 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.
Kukakatika miongoni mwa mataifa kulitimia kwa Danieli alipochukuliwa akiwa mtumwa kupelekwa Babeli, katika ule utekwa wa Yehoyakimu. Ndipo, wakati Danieli alipokuwa katika “nchi ya adui,” nchi ilistarehe na kufurahia “sabato zake.” Kitabu cha Mambo ya Nyakati ya Pili kinatujulisha kwamba kipindi hicho kilikuwa ni ile miaka sabini ya Yeremia, ambayo Danieli alikuja kuitambua katika sura ya tisa.
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.
Na wale waliokoka kutoka upanga akawachukua mateka mpaka Babeli; nao wakawa watumishi wake na wa wanawe mpaka kutawala kwa ufalme wa Uajemi; ili kulitimiza neno la BWANA kwa kinywa cha Yeremia, hata nchi ilipopata kufurahia sabato zake; kwa maana muda wote ilipokuwa ukiwa ilishika sabato, ili kutimiza miaka sabini. Basi katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la BWANA lililonenwa kwa kinywa cha Yeremia litimizwe, BWANA akauamsha roho wa Koreshi mfalme wa Uajemi, hata akatangaza mbiu katika ufalme wake wote, tena akaiandika pia, akisema, Haya ndiyo asemayo Koreshi mfalme wa Uajemi: Falme zote za dunia amepewa mimi na BWANA, Mungu wa mbinguni; naye amenipa agizo la kumjengea nyumba katika Yerusalemu, ulioko Yuda. Ni nani miongoni mwenu, katika watu wake wote? BWANA, Mungu wake, na awe pamoja naye, akapande kwenda. 2 Mambo ya Nyakati 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.
“Ukusakazeka” ni ikimenyetso c’“ibihe indwi.” Urubanza rwa Nebukadinezari rw’“ibihe indwi” yabayemwo nk’inyamaswa, rwagereranyije urubanza rwa Belushazari, nk’uko rwashushanijwe n’amajambo y’amayobera yanditswe ku ruhome ati: “mene, mene, tekel upharsin.” Urubanza rwa Belushazari rwashushanijwe n’ukwo kwandikwa kw’ikiganza kwangana n’ibihumbi bibiri amajana atanu na makumyabiri, ari wo mubare nyene w’imisi Nebukadinezari yabayemwo nk’inyamaswa, kandi akaba ari wo mubare nyene w’imyaka igereranywa n’“ibihe indwi” vyo mu Balewi makumyabiri na batandatu.
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.
Lokumu lwa Belshazari, olwalagulwako mu kifaananyi ky’olukumu lwa Nebukadduneeza, lwalagibwa mu bubonero n’“ebiseera musanvu,” era embiriri ezo zombi zaakiikirira “okugwa kwa Babulooni,” kwe kabonero ak’obubaka bwa malayika owookubiri. Okugwa kwa Babulooni okw’olubereberye kwali awo ekigo kya Nimuloodi lwe kyasuulibwa wansi.
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.
Atì nûk ai ram zawng zawng chu tawngkam pakhat leh thu sawi pakhat nei a ni. Tin, anmahni chu chhak lam ata an zin chhuak laiin, Shinar ram chhûnga zau hmun pakhat an hmû a; chutah chuan an chêng ta a ni. Tin, an inhrilh tawn a, “Lo kal rawh u, bel kan siam ang a, a uluk takin kan hal ang,” an ti. Tin, lung âiah bel an nei a, vawrtui chu vawmna atân an hmang bawk. Tin, an ti leh a, “Lo kal rawh u, kan tân khawpui pakhat leh inthlâk sang tak, a chunga vân thleng thei tûr pakhat kan sa ang; kan hming tihlarna tûrin, lei hma zawng zawng chungah hian kan theh darh bo dâwn loh nân,” an ti. Tichuan Lalpa chu mihring fate’n an sak khawpui leh inthlâk chu en tûrin a lo chhuk a. Tin, Lalpa’n, “Ngai teh u, mipui hi pakhat an ni a, an zînga mi zawng zawng hian tawngkam pakhat an nei; hei hi an tih ṭan tâk chu a ni: tûnah chuan an tum ang ang chu eng mah an laka khap theih a awm tawh lo vang. Lo kal rawh u, kan chhuk ang a, chutah chuan an tawngkam chu kan rabul ang, chutichuan an inthu sawi an hriatthiam tawn theih loh nân,” a ti. Chutiang chuan Lalpa’n chutah ata lei hma zawng zawng chungah anmahni chu a theh darh ta a; tin, khawpui sak chu an bansan ta a ni. Genesis 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.”
Ku hukumu ya Babeli, ambayo ilikuwa hukumu ya Nimrodi, Bwana “aliwatawanya” waasi wa Nimrodi juu ya “uso wa dunia yote.” Nimrodi na wenzake walijua ya kwamba uasi wao ungewafanya watawanywe, kwa maana walikuwa wamesema ya kwamba kusudi la kujenga mnara na mji lilikuwa ni “kujifanyia jina, tusije tukatawanyika juu ya uso wa dunia yote.”
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.
Mu buryo bw’ubuhanuzi, “izina” ni ikimenyetso cy’imico. Imico Nimurodi n’abo bari bafatanyije na we bashyizeho ihagararirwa n’imirimo yabo, kuko ari ku mbuto muzamenyera imico. Imbuto y’ubwigomeke bwa Nimurodi, bityo ikaba n’ikimenyetso cy’imico ye, yari ukubaka umunara n’umudugudu. “Umunara” ni ikimenyetso cy’itorero, kandi “umudugudu” ni ikimenyetso cy’ubutegetsi bw’igihugu. Izina ry’abigometse ba Nimurodi, rihagarariye imico yabo, ryari uguhuza itorero n’ubutegetsi bw’igihugu, kandi ibyo na byo bigaragazwa mu buryo bw’ikigereranyo nk’igishushanyo cy’inyamaswa.
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”.
പാബേലിന്റെ വീഴ്ചയെ തിരിച്ചറിയിക്കുന്ന ഭാഗത്തിൽ “വരുവിൻ” എന്ന പ്രസ്താവന മൂന്നു പ്രാവശ്യം ആവർത്തിക്കപ്പെട്ടിരിക്കുന്നു. മൂന്നാമത്തേതു, ദൈവം അവരുടെ ഭാഷ കലക്കി അവരെ ഭൂമിയൊക്കെയും ചിതറിച്ചുകളയുന്ന ന്യായവിധി കൊണ്ടുവരുമ്പോഴാണ്. ആദ്യത്തെ “വരുവിൻ” അവർ പട്ടണവും ഗോപുരവും പണിത രണ്ടാമത്തെ “വരുവിൻ” എന്നതിനായുള്ള ഒരുക്കമായിരുന്നു. “വരുവിൻ” എന്ന രണ്ടാമത്തെ പ്രസ്താവനയുടെ ചരിത്രത്തിൽ അവർ തങ്ങളുടെ പ്രവൃത്തി പൂർത്തിയാക്കിയപ്പോൾ, ദൈവം അവരുടെ കലാപം ദൃശ്യമായി പരിഗണിക്കേണ്ടതിന്നു ഇറങ്ങി വന്നു. മൂന്നാമത്തെ “വരുവിൻ” ന്യായവിധിയായിരുന്നു; രണ്ടാമത്തെ “വരുവിൻ” ദൃശ്യപരമായ ഒരു പരിശോധനയായിരുന്നു. ആദ്യത്തെ “വരുവിൻ” അവരുടെ ആദ്യ പരാജയത്തെ പ്രതിനിധീകരിക്കുന്നു; പ്രവാചകപരമായി, “വരുവിൻ” എന്നത് മൂന്നു പ്രാവശ്യം പ്രസ്താവിക്കപ്പെട്ടിരിക്കുന്നതു നിത്യസുവിശേഷത്തിന്റെ മൂന്നു ഘട്ടങ്ങളുള്ള പരിശോധനാപ്രക്രിയയെ തിരിച്ചറിയിക്കുന്നു. നിമ്രോദിന്റെ കലാപത്തിന്റെയും വീഴ്ചയുടെയും സാക്ഷ്യത്തിൽ ഇനിയും വളരെ അധികം വിവരമുണ്ടെങ്കിലും, ബാബിലോൻ (പാബേൽ) ആദ്യമായി വീണപ്പോൾ “ചിതറിക്കൽ” മുഖാന്തരം പ്രതിനിധീകരിക്കപ്പെട്ട “ഏഴു കാലങ്ങൾ” എന്ന പ്രതീകം തിരിച്ചറിയപ്പെടുന്നുവെന്നത് മാത്രമാണ് നാം ഇവിടെ സൂചിപ്പിക്കുന്നത്. നിമ്രോദിന്റെ ന്യായവിധി ഒരു ചിതറിക്കലാൽ പ്രതിനിധീകരിക്കപ്പെട്ടു; നെബൂഖദ്നേസറിന്റേത് “ഏഴു കാലങ്ങൾ”കൊണ്ടും ബെൽശസ്സറിന്റേത് “രണ്ടായിരത്തി അഞ്ഞൂറ്റി ഇരുപത്”കൊണ്ടും പ്രതിനിധീകരിക്കപ്പെട്ടു.
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.
Alufa na Omeka yina sayini na yo me monisa nde, molɔngɔ ya esakweli oyo emonisami na mikapo minei mpe mitano, ezali nsango ya mbula ya nsuka ya mwanje ya mibale mpe Kolela ya Kati ya Butu. Molɔngɔ yango ebandi na kokweya ya Babilone oyo Nebukadanesala azali komonisa, mpe yango ezali koyebisa 1798, tango Babilone ya molimo (bokonzi ya Papa) ekweyaki mpo na mbala ya liboso. Bongo na suka ya molɔngɔ yango, Babilone ya Beleshasala ekweyi, mpe yango etyami elembo ya ebandeli ya kokweya ya malembe-malembe ya Babilone ya molimo (lisusu bokonzi ya Papa), kobanda na mpasi ya mobeko ya Lomingo. Ezali na batatoli mibale ya kokweya ya Babilone na ebandeli ya molɔngɔ, mpe batatoli mibale na suka. Logiki ya esakweli endimaka sayini ya Ebandeli monene mpe Suka, wana ezali komona likambo ya kokweya ya Babilone lokola elobami na batatoli minei na molɔngɔ oyo emonisami na mikapo minei mpe mitano ya Danyele.
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.
Mu isano ry’ishusho n’icyo ushushanya hagati ya Nebukadinezari na Belushazari, iyo rihuzwa n’iminsi y’imperuka, tubonamo inyamaswa yo mu isi mu mimerere yayo isa n’umwana w’intama ihagarariwe na Nebukadinezari; hanyuma, iyo ivuze nk’ikiyoka, tubona Belushazari. Tubona kandi muri uwo mubano w’ubuhanuzi, ihembe ry’Abarepubulikani riyobowe n’Itegeko Nshinga rya Leta Zunze Ubumwe za Amerika rihagarariwe na Nebukadinezari, no gukurwaho kw’Itegeko Nshinga kugahagararirwa na Belushazari. Kandi tuzabona Nebukadinezari nk’umwari w’umunyabwenge, na Belushazari nk’umwari w’umupfapfa.
We will continue our consideration of Daniel chapters four and five in the next article.
Katika makala inayofuata tutaendelea na uchambuzi wetu wa Danieli sura ya nne na ya tano.
“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.
“Belshazzar aah jetta angning gige nisaniko on'aha aro Isolni skangko uina ka∙donganiko dakna bang∙bea sujograngko man∙aha. Ua an∙tangni a∙pating Nebuchadnezzar-ko mandeni ku∙rachakrangooni a∙rikatako nikaha. Ua mikkangchi nikaha je u∙iani, jeni gimin ua arokgipa raja rasong cha∙aha, uko on∙gipa Isol an∙chingoni ra∙galaha. Ua raja an∙tangni songnokooni a∙rikatako aro a∙ao donggipa matburungrangni baksa dongchakgipa ong∙atako nikaha. Indiba Belshazzarni ka∙sachakani aro an∙tangko rasong cha∙atna sikani, ua mamung saloba gualna nangjagipa skianirangko gimaatpilaha; aro ua Nebuchadnezzarni kosako dingtanggipa bichalrangko ra∙braagipa paprang gita apsan paprangko dakaha. Ka∙sachakanichi on∙gimin sujograngko ua janggi tangna man∙aha, indiba bebeni gimin u∙ina man∙gipa an∙tangni samrango donggipa sujograngko jakkalna gualaha. ‘Anga jokna maiko dakna nanggen?’ ine sing∙aniko dal∙gipa indiba gisikgrigipa raja mamung gisik ra∙gija re∙angataha.”
“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.
“Na oyo nde likama ya bilenge ya lelo oyo bazangi bokebi mpe basalaka na motema mabe. Loboko ya Nzambe ekolamusa mosumuki ndenge esalaki Beleshatsari, kasi mpo na mingi ekozala nsima mingi mpo na kobongola motema.
“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.
“Omukama wa Babulooni akaba aine obugaiga n’ekitiinisa, kandi omu kwegulumiza kwe okw’amalala n’okwehaana akegulumiza kurwanisa Ruhanga ow’omu iguru n’ensi. Akesiga omukono gwe, atateekateeka ngu haroho n’omwe owakugumire kugira ati, ‘Ahabw’enki okora oti?’ Kwonka omukono ogw’amaani ogw’ebyama ku gwahandiika ennaku aha rusika rw’ekikaari kye, Berushazaari yatiina kandi yasirika. Omu kasumi kamwe yonka yaihwamu amaani ge goona, kandi yacurwamu nk’omwana muto. Yaamanyira kimwe ngu akaba ari omu mikono y’Ow’amaani okukira Berushazaari. Akaba amaze akina eby’ebyera. Hati omwoyo gwe gwamugamba. Yaamanyira kimwe ngu akaba aine omugisha gw’okumanya n’okukora okukunda kwa Ruhanga. Ebyafaayo bya sekuru byamubonekera n’oburungi bwingi kimwe mu maisho ge nk’okuhandiikwa okw’aha rusika.” Bible Echo, Aprili 25, 1898.