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.”
بېلشاصر مېلمستيا د يکشنبې د قانون «ساعت» مشخصوي، خو ټينګار د جمهوري ښکر پر قضاوت ږدي. د دانيال د درېيم باب د نبوکدنصر د سرو زرو بُت، هماغه تاريخ د خدای د وفادارو خلکو په چوکاټ کې وړاندې کوي، چې بيا د نښې په توګه پورته کېږي. د دانيال شپږم باب همدا کرښه څېړي، خو د پروتستانتي ښکر ونډه بيانوي. بېلشاصر د «دولت» استازولي کوي، او هغه د خپلو «اميرانو» څخه زر تنه راوبلل.
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.
Umwami Belishazari akorera ibirori bikomeye abatware be igihumbi, anywera vino imbere y’icyo gihumbi. Belishazari, amaze gusogongera vino, ategeka ko bazana ibikoresho by’izahabu n’iby’ifeza se Nebukadinezari yari yarakuye mu rusengero rwari i Yerusalemu, kugira ngo umwami n’abatware be n’abagore be n’inshoreke ze babywerekemo. Nuko bazana ibikoresho by’izahabu byari byarakuwe mu rusengero rw’inzu y’Imana rwari i Yerusalemu; maze umwami n’abatware be n’abagore be n’inshoreke ze babinyweramo. Banyoye vino, bashima imana z’izahabu n’iz’ifeza n’iz’umuringa n’iz’icyuma n’iz’igiti n’iz’amabuye. Muri iryo saha haza intoki z’ukuboko k’umuntu, zandika ahateganye n’igitereko cy’itabaza ku gipande cy’urukuta rw’ingoro y’umwami; kandi umwami abona igice cy’ukuboko kwandikaga. Daniyeli 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.
“Ten” kaahakuitl li tepostli dragón, ihuan se ciento, ihuan se mil, san ye hueyitilistli inon zazanilli. Ipan capítulo chicuace, se ciento ihuan cempoalli quimotlalíaj in tlanahuatilli tlacajcayahua, ihuan se ciento ihuan cempoalli quipiya zazanilli para teopixqueh. Intla ticnequi “línea ipan línea,” ilhuitl Belshazzar quinechiknextía in tlatzacuiltiliztli ipan se tlayecaneliztli yauhyotlaxitini, ihuan no tlatzacuiltiliztli ipan se teopixcayotl yauhyotlaxitini. Belshazzar ihuinti ica in vino Babilonia, ihuan niman omotemacac quimahcuilis, quixpanahuas in yectli vasos tlateochihualmeh itech itemplo Dios ipan Jerusalén.
“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.
Pêxember dibêje: “Min milyaketekî din dît ku ji ezmênê hat xwarê, ku xwedî hêzeke mezin bû; û erd bi rûmeta wî ronî bû. Û wî bi dengekî bihêz û bi qîrîneke mezin bang kir, got: Babilona mezin ketiye, ketiye, û bûye cihê niştecihbûna cinan” (Vahiy 18:1, 2). Ev heman peyam e ku ji aliyê milyaketa duyemîn ve hat dayîn. Babilon ketiye, “ji ber ku wê hemû neteweyan ji şeraba hêrsê ya zinaya xwe vexwarandiye” (Vahiy 14:8). Ew şerab çi ye?—Aqîdeyên wê yên derewîn. Wê li şûna Şemiyê ya fermana çaremîn, şemiyeke derewîn daye cîhanê, û ew derewa ku Şeytan yekem car li Edenê ji Hewayê re got dubare kiriye—nemirîtiya xwezayî ya canê. Wê gelek xeletiyên din ên heman cinsî li berfirehî belav kiriye, “fermanên mirovan wek aqîde didin hînkirin” (Metta 15:9). Selected Messages, pirtûka 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.
ဝိလရှတ်ဇာ သောက်လျက်ရှိသော စပျစ်ရည်သည် ပုပ်ရဟန်းမင်းအာဏာစနစ်၏ ရုပ်တုကိုးကွယ်ရာ ဥပုသ်နေ့ဖြစ်သည်။ အကြောင်းမူကား၊ ထိုပွဲတော်သည် တနင်္ဂနွေနေ့ဥပဒေ၏ ပရောဖက်ပြုချက်ဆိုင်ရာ “အချိန်နာရီ” ကို ကိုယ်စားပြုသောကြောင့် ဖြစ်သည်။ သူသည် ပွဲခန်းမထဲသို့ ယူဆောင်လာသော သန့်ရှင်းရာဌာန၏ အိုးခွက်တန်ဆာများသည် ဘုရားသခင်ကို ဆန့်ကျင်ပုန်ကန်ခြင်းကိုသာမက ကိုယ်စားပြုသကဲ့သို့၊ သန့်ရှင်းသော အိုးခွက်တန်ဆာများသည်လည်း ဘုရားသခင်၏ လူမျိုးတော်ကို ကိုယ်စားပြုကြသည်။ အကြောင်းမူကား၊ ပကတိအရာသည် ဝိညာဉ်ရေးရာအရာကို ကိုယ်စားပြု၍ လူတို့သည် အိုးခွက်တန်ဆာများ ဖြစ်ကြသောကြောင့် ဖြစ်သည်။
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.
Nangge, simpuun nera’ng Tuhan ngenda taat, teka’i meterai nyo: Tuhan meham uve-uve nyan laya-Nya. Neka’gi: Masing-masing jema’at nyan nyebut ngaran Kristus, embera ia ngelama’ dudi ari penyala’. Tang dala uma’ nyan pegelak, ten ukan aja bejana emas ngan perak, tapi suah kayu ngan tana’; suah nyan kena kehormatan, ngan suah nyan kena kehinaan. Maka enti serorang nyuci’ diri ari nyan-nyan iteu, ia de’ jadi bejana kena kehormatan, disucika’, patut kena pengawa Tuan, ngan udah disedia’ kena tiap-tiap pengawa nyan manah. 2 Timotius 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
Pa kuboko bwa kusuzugura abantu b’Imana biciye mu gusenga ku Cyumweru byategetswe, inyandiko y’umuriro yandika urubanza rwa Belushazari.
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.
Mu saa i nene, minwe ya ntu ya muntu yafumine, yandika ku meeso ya kitindi kya mwinda pa pulasita ya lupangu lwa nganda ya bufumu ya mfumu; kabili mfumu yamwene lubali lwa kuboko lwayandikile. Elo cinso ca mfumu calyaluka, ne myumfwile yakwe yamutalalike, mpaka miku ya mu mabuno yakwe yafungulwike, ne maviivi yakwe yakomene cimo ku cibiye. Mfumu yapunde nelyo nelyo ukuleeta abafwiti ba ntanda, abaKaladiya, n’abaloshi. Kabili mfumu yayankile, yati ku bantu abalenga ba Babuloni: Uyo onse uwalabelenga uku kulemba, no kunangisha insoselo yakwe, akafwalikwa umuyanga wa kakala, kabili akaba ne nsinga ya golide mu mukoshi wakwe, kabili akaba kateka wa citatu mu bufumu. Daniele 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.
Mavambo ya kale, ndima iyi imamveka kuti ikusonyeza kuti atate wa Belisazara anali atasiya mpando wa ndale kwa Belisazara; ndipo pa chifukwa ichi, chinthu chabwino koposa chimene mwana wake akanatha kupereka monga mphotho ya kutanthauzira kwa zolemba pa khoma chinali udindo wokhala wolamulira wachitatu. Pofika pa lamulo la Lamlungu ku United States, utsogoleri wa ndale udzakhala pa malo ogonjera utsogoleri wachipembedzo, umene udzakhala ukugwira ntchito yobweretsa mtundu watsopano wa kulambira. Chifaniziro cha chilombo chikuimira kuphatikizana kwa mpingo ndi boma, pomwe mpingo uli ndi ulamuliro pa ubalewo; ndipo pa lamulo la Lamlungu, Belisazara anali mfumu ya ndale, chotero kusonyeza boma, koma iye anali wachiwiri pa ulamuliro pansi pa mphamvu yachipembedzo ya atate wake. Chinthu chabwino koposa chimene akanatha kupereka kwa Danieli chinali chakuti akhale wachitatu.
“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. . . .
“Khaniisa isa jalqabaa salphina wangeelaa irraa fagaatee sirnaalee fi aadaa warra mootummaa waaqeffannaa ormaa fudhachuudhaan yeroo xuraa’e, Hafuuraa fi humna Waaqayyoo ni dhabe; akkasumas, yaada garaa ummataa to’achuudhaaf deeggarsa mootummaa biyya lafaa barbaade. Bu’aan isaa papaasummaa ture; jechuunis, khaniisa aangoo mootummaa to’atuu fi kaayyoo ofii ishee galmaan ga’uuf isa fayyadamtu, keessumaa ‘dogoggora amantii’ adabuuf. Ameerikaan Yunaayitid Imeejii bineensaa akka dhaabduuf, aangoon amantii mootummaa siivilii hamma to’atu ta’uu qaba; kanaanis aangoon mootummaa kaayyoo ofii ishee raawwachuuf khaniisaanis ni fayyadama....”
“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.
“Kuangalia utunzaji wa Jumapili kwa kulazimishwa na makanisa ya Kiprotestanti ni kulazimisha ibada ya upapa—ya mnyama. Wale ambao, kwa kuelewa madai ya amri ya nne, huchagua kuishika Sabato ya uongo badala ya Sabato ya kweli, kwa tendo hilo wanatoa heshima kwa mamlaka ile ambayo kwa hiyo pekee jambo hilo linaamriwa. Lakini katika tendo lenyewe la kulazimisha wajibu wa kidini kwa nguvu ya mamlaka ya kiraia, makanisa yangeunda yenyewe sanamu ya mnyama; kwa hiyo, kulazimishwa kwa utunzaji wa Jumapili katika Marekani kungekuwa ni kulazimishwa kwa ibada ya mnyama na sanamu yake.” 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.
Mu kiseeka mwe mbeera y’obuzibu omuli empisa z’omuntu lwe zitegeerekeka, era obubaka obw’ekyama obwali ku kisenge bwaleeta akatabanguko mu byafaayo bya Belushaza ne bumanyisa enkomerero y’obwakabaka bwe, bwe butyo nga bukiikirira enkomerero y’obwakabaka bw’ensolo ey’oku nsi. Belushaza yafa mu kiro ekyo kyennyini, ekikiikirira etteeka lya Sande, Amerika bwesuulibwa wansi ng’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli mu kiseera ky’etteeka lya Sande, naye Amerika amangu ago ekyuka okufuuka kabaka asinga obukulu mu bakabaka ekkumi. Bakabaka ekkumi be bwakabaka obw’omusanvu obw’obunnabbi bwa Bayibuli, era amangu ago bakkiriza okuwa ensolo obwakabaka bwabwe obw’omusanvu.
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.
Mungu ameweka mioyoni mwao kutimiza mapenzi yake, na kupatana, na kumpa yule mnyama ufalme wao, hata maneno ya Mungu yatakapotimizwa. Ufunuo 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.
ئاخىرقى ھەرىكەتلەر تېز بولىدۇ، چۈنكى دۇنيا ئۇ چاغدا زور بىر كرىزىس ئىچىدە بولىدىغانلىقى ئۈچۈن، ئالتىنچى پادىشاھلىقتىن يەتتىنچىگە، ئاندىن سەككىزىنچىگە ئۆتۈش تېز بولىدۇ. يەر ۋەھشىسىنىڭ ئاغدۇرۇلۇشى بەلشەززەرنى قورقىتىدۇ؛ ئۇ ئون پادىشاھنىڭ باش پادىشاھى بولۇش سۈپىتى بىلەن، ئامېرىكا قوشما شتاتلىرى ئاغدۇرۇلغاندا يەر يۈزىدىكى بارلىق پادىشاھلار باشتىن كەچۈرىدىغان قورقۇنچنى ئىپادىلەيدۇ. ۋەھىي كىتابىنىڭ ئون بىرىنچى بابىدا، تام ئۈستىدە خەت پەيدا بولىدىغان «سائەت»، ئۇلۇغ يەر تەۋرەشنىڭ «سائىتى»دۇر. شۇ نۇقتىدا ئىسلامنىڭ ئۈچ بەلگىسى بەلگە قىلىنىدۇ، ۋە ئاخىرقى كۈنلەردە پادىشاھلارنى قورقۇتىدىغان نەرسە ئىسلامدۇر.
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.
Nokuti, tala ūna na tūfakataha; nā nau ō fakataha atu. Naʻa nau mamata ki ai, pea naʻa nau ofo ai; naʻa nau puputuʻu, pea vave ʻenau hola. Naʻe puke kinautolu ʻi ai ʻe he ilifia, mo e mamahi ʻo hangē ko ha fefine ʻoku fāʻele. ʻOku ke maumauʻi ʻa e ngaahi vaka ʻo Tasisi ʻaki ha matangi hahake. Hangē ko ia kuo mau fanongo ki ai, pehē kuo mau mamata ki ai ʻi he kolo ʻo Sihova ʻo e ngaahi kautau, ʻi he kolo ʻo hotau ʻOtua: ʻe fokotuʻu ia ʻe he ʻOtua ʻo taʻengata. Sila. Same 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.”
Makuruta, ama bakama, bari bakoraniye ku kirori kya Belushazari, banywa divayi ya Babuloni kandi bakora ku nzabya zera z’aheranda h’Imana kandi baziraba, igihe ubwoba bwabafataga, nk’uko bugereranywa n’ubwoba bwa Belushazari igihe inyandiko yabonekeraga ku rukuta. Ubwoba bwa Belushazari bwatangije ubwoba bwiyongera ubutitsa bugereranywa n’umugore uri mu bise, kandi “isaha” yo mu Byahishuwe igice cya cumi na kimwe ijyana mu gice cya cumi na kabiri, aho ibendera rigaragazwa nk’umugore uri hafi kubyara. Ububabare bwa mbere bwo ku nda ni inyandiko iri ku rukuta rw’inzu y’ibirori. Ubwo bwoba buterwa n’“umuyaga wo mu burasirazuba” w’Isilamu, “umena amato ya Tarushishi.”
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.
벨사살의 연회장에서는 “일천 귀인들”이 바벨론의 포도주를 마시고 있으니, 이것은 주일 강제를 상징한다. 그때에 벨사살이 성소의 기명들을 가져오게 하자, 느부갓네살의 관현악대가 연주를 시작한다. 두로의 음녀가 노래하기 시작하고, 배도한 이스라엘은 느부갓네살의 금 신상 주위에서 춤추기 시작한다. 그러나 그 잔치는 “동풍”에 의해 깨뜨려지니, 이것은 속히 임하는 “셋째 화”이며, 또한 “일곱째 나팔”이다. 이슬람이 그 잔치를 깨뜨릴 때, “민족들이 분노하도다.” 그들이 분노하는 것은, 지구의 경제 구조의 상징인 다시스의 배들이 그때 바다 한가운데서 침몰되기 때문이다.
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.
Tarshishi alikuwa mfanyi-biashara wako kwa sababu ya wingi wa kila namna ya mali; kwa fedha, na chuma, na bati, na risasi, walifanya biashara katika masoko yako. Yavani, na Tubali, na Mesheki, hao walikuwa wafanyi-biashara wako; walifanya biashara ya nafsi za watu na vyombo vya shaba katika soko lako. Watu wa nyumba ya Togarma walifanya biashara katika masoko yako kwa farasi, na wapanda farasi, na nyumbu. Watu wa Dedani walikuwa wafanyi-biashara wako; visiwa vingi vilikuwa bidhaa za mkono wako; walikuletea pembe za ndovu na mpingo kuwa zawadi. Shamu alikuwa mfanyi-biashara wako kwa sababu ya wingi wa kazi zako za biashara; walifanya biashara katika masoko yako kwa zumaridi, na urujuani, na kazi za taraza, na kitani nzuri, na marijani, na akiki. Yuda, na nchi ya Israeli, hao walikuwa wafanyi-biashara wako; walifanya biashara katika soko lako kwa ngano ya Minithi, na Panagi, na asali, na mafuta, na zeri. Dameski alikuwa mfanyi-biashara wako kwa wingi wa kazi zako za biashara, kwa sababu ya wingi wa kila namna ya mali; kwa divai ya Helboni, na sufu nyeupe. Dani naye, na Yavani waliokwenda huko na huko, walifanya biashara katika masoko yako; chuma angavu, na kashia, na kalamu, vilikuwa katika soko lako. Dedani alikuwa mfanyi-biashara wako kwa nguo za thamani kwa magari. Arabuni, na wakuu wote wa Kedari, walifanya biashara nawe kwa wana-kondoo, na kondoo waume, na mbuzi; katika mambo hayo walikuwa wafanyi-biashara wako. Wafanyi-biashara wa Sheba na Raama, hao walikuwa wafanyi-biashara wako; walifanya biashara katika masoko yako kwa manukato yaliyo bora kuliko yote, na kwa kila namna ya mawe ya thamani, na dhahabu. Harani, na Kane, na Edeni, wafanyi-biashara wa Sheba, Ashuru, na Kilmadi, walikuwa wafanyi-biashara wako. Hao walikuwa wafanyi-biashara wako kwa vitu vya kila namna, kwa nguo za samawi, na kazi za taraza, na kwa masanduku ya mavazi ya kifahari, yaliyofungwa kwa kamba, na yaliyofanywa kwa mierezi, katika bidhaa zako. Meli za Tarshishi ziliimba habari zako katika soko lako; nawe ulijazwa, ukafanywa kuwa na utukufu mwingi katikati ya bahari. Wapiga makasia wako wamekuleta katika maji mengi; upepo wa mashariki umekuvunja katikati ya bahari. Mali zako, na masoko yako, bidhaa zako, mabaharia wako, na marubani wako, mafundi wako wa kuziba nyufa, na wafanya biashara wa bidhaa zako, na watu wako wote wa vita walio ndani yako, na jamii yako yote iliyo katikati yako, wataanguka katikati ya bahari siku ya kuangamia kwako. Ezekieli 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.
“کشتیهای طَرشیش” نماد ساختار اقتصادی سیارۀ زمیناند، و بهوسیلهٔ “باد شرقی” در میان دریا غرق میشوند. حِزقیال ما را آگاه میسازد که این امر در “روز هلاکت تو” واقع میشود، و موضوع باب بیستوهفتمِ کتاب حِزقیال، مرثیه برای صور است.
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.
BUXUKI bwa YHWH bwongeye kunzaho, buvuga buti: Noneho we, mwana w’umuntu, tangira ikiririzo cyo kuririra Tiro; maze ubwire Tiro uti: Wa wicaye ku muryango winjira mu nyanja, we mucuruzi w’amahanga menshi yo ku birwa byinshi, Uwiteka Imana avuga iti: Yewe Tiro, waravuze uti: Ndi ubwiza butunganye rwose. Ezekiyeli 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.
ឯថ្ងៃនៃការវិនាសរបស់ទីរ៉ុស គឺជាប្រធានបទនៃបទទំនួញនេះ។ ថ្ងៃនៃការវិនាសរបស់ទីរ៉ុស គឺជាច្បាប់ថ្ងៃអាទិត្យ ព្រោះទីរ៉ុសជានិមិត្តសញ្ញានៃអំណាចសម្តេចប៉ាប ដែលការជំនុំជម្រះរបស់វាចាប់ផ្តើមនៅក្នុង «ម៉ោង» ដែលសំឡេងទីពីរនៃវិវរណៈ ១៨ ចាប់ផ្តើមអំពាវនាវឲ្យមនុស្សចេញពីបាប៊ីឡូន។
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.
Û dîsa min dengekî din ji ezmên bihîst, ku digot: “Hûn ji wê derkevin, gelê min, da ku hûn ne bibin hevparên gunehên wê, û da ku hûn ji belayên wê para xwe wernegirin. Çimkî gunehên wê heta ezmên gihîştine, û Xwedê neheqiyên wê bîr anîne. Wê heman tişt bidin wê ku wê ji we re da; û li gorî karên wê, du qat li ser wê bidin: di kasa ku wê tije kirî de, ji bo wê du qat tije bikin. Çiqas ku wê xwe mezin kir û bi xweşxwariyê jiya, ew qas ezab û xem bidin wê; çimkî wê di dilê xwe de dibêje: ‘Ez wek şahbanûyekê rûniştim, bêjina me tune ye, û ez ê tu xem nebînim.’ Ji ber vê yekê belayên wê dê di rojekê de werin: mirin, şîn û birçîbûn; û bi agirê wê bi tevahî wê were şewitandin; çimkî Xudan Xwedê, yê ku wê dadbar dike, bihêz e. Û padîşahên dinyayê, yên ku bi wê re fuhûş kirine û bi wê re bi xweşxwariyê jiyane, dê li ser wê bigrin û ji bo wê şînê bikin, dema ku dûmana şewitandina wê bibînin, ji tirsa ezaba wê dûr rawestin û bibêjin: ‘Ax, ax, ey Babile, bajarê mezin, bajarê bihêz! Çimkî di saetekê de dadbariya te hat.’ Û bazirganên dinyayê dê li ser wê bigrin û şînê bikin; çimkî êdî kes malên wan nakire.” Wahy 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.
Daniël pabukde “hour” ti pe neŋe jemi kanda lima, pe jemi me yelma dɔɔra buu teŋ. Dɔɔra buu kanda ka pe bɛ ye la, a to la yera ka pe neŋe dɔɔrɔŋo kpeŋaŋ ya. Daniël kaptaŋi naasi teŋ, “hour” kanda pe neŋe yala ka dɔɔra buu baana yeli, hali a yɛrɛ 22 October 1844 laa pe yelma investigative judgment ma, laa executive judgment ma ka pe yɛrɛ Sunday law la. Kanda fila bee teŋ, investigative laa executive judgments bee pe taara kpaara-kpaara. Papacy executive judgment bɛna Sunday law la United States teŋ. A naŋ pe bɛ “hour” ma ka papacy executive judgment bɛna yila, a “hour” dinɛ pe “hour” ma Revelation kɛlɛŋa sɔŋo jɛɛna naasi teŋ great earthquake la, kanda two witnesses, ka pe yelma Shadrach, Meshach ni Abednego, pe yira furnace teŋ ka ensign ma ka pe yila Ezekiel mighty army. A “hour” dinɛ pe ka handwriting yila Belshazzar ni gbagba deŋa la.
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.
“Tarshish örkpirak” api, niik oxe’xtin apinikinik unxha o’kekripa xte’xbuk planetaan apetuninküik, e’x eykat iktüri o’knha mar xte’xha niik, ha niik apxut o’ktekrih merchants y kings planetaan, atüri Belshazzar apixhrih.
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.
Mu Kusakwila kumi na kumwe, “shiwi” ni pano “Mai wa butatu” wa Isilamu wiza lukasa, ne Mpungi wa Mwandamukwabo uvuma, ne mikoka yenzeka bukali. Byonse bitatu abi bipande-bya-bulesa bileta ku Isilamu ng’uwi mutebeto wa bulesa ye Mfumu ibombeshesha ku kukwanirisha kusulwa kwa Belishasala muli asho “shiwi.” Belishasala wasulilwe na balwanyi bayeinjile mu bufumu bwandi mu nsita ya kubisama, ukupita mu myanda yasalwa peho ne kutalabanwa bwino, nga pano lubumba lwa mupaka wakati ka Meksiko ne United States lwasalwa peho ne kutalabanwa bwino, pano “shiwi” wa “kushinkana kukatampe kwa mushili” ulepalama.
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.
Okukomya kw’ekilonda eky’okufa eky’obwaapa kyateekebwawo mu nnyiriri omukaaga ez’enkomerero ez’essuula ey’ekkumi n’emu eya Danyeri. Mu nnyiriri ezo ebiziyiza bisatu byogerwako, ebyawangulwa ng’ekilonda eky’okufa eky’obwaapa bwe kiba kikomyebwa. Kabaka w’Obukiikakkono bulijjo awangula ebiziyiza bisatu mu kkubo lye ery’okutuuka ku buyinza obusinga obwa waggulu, era bulijjo mu nsengeka eno: okusooka omulabe we, okwokubiri munne, oluvannyuma n’alyoka asembayo oyo gw’anafuula omutima gwe. Eyasooka okuwangulwa ye Kabaka w’Obukiikaddyo, akiikirira Soviet Union, omulabe wa Rooma ow’oluvannyuma, eyamalibwawo mu 1989. Ekiziyiza ekyokubiri ye nsi ey’ekitiibwa, nga ono ye munne wa Rooma eyawangula USSR ku lwa Rooma, Amerika, eyawangulwa mu “ssaawa” gye tuliko kati okulowoozaako. Oluvannyuma lw’ekyo ekiziyiza eky’okusatu, ekikiikirizibwa Misiri, kikiikirira obudde obwaapa lwe butwala okufuga ku oyo gwe bwafuula omutima gwabwo, Omukago gw’Amawanga Amagatte.
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.
Mu mwaka wa 1989, igihe ayo masomo yafungurwaga, maze nyuma yaho hakabaho ukwiyongera k’ubumenyi bwayo, hamenyekanye ko Roma ya gipagani, Roma ya gipapa, hanyuma na Roma ya none (igaragazwa nk’Umwami wo mu Majyaruguru mu mirongo itandatu ya nyuma y’igice cya cumi na kimwe cya Daniyeli), buri imwe muri zo yagombaga kubanza kunesha inzitizi eshatu z’ahantu mbere y’uko ishyirwaho nk’ubwami. Kuri Roma ya gipagani, izo nzitizi eshatu zagaragajwe nk’impande eshatu.
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.
Na kutoka katika mojawapo yao likatokea pembe ndogo, nayo ikakua mno sana kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya uzuri. Danieli 8:9.
For papal Rome they were three horns that needed to be plucked up.
Kwa Rumi ya Upapa, hizo zilikuwa pembe tatu zilizohitaji kung’olewa.
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.
Ez li van şaxan dinêrî, û va, di nav wan de şaxekî biçûk yê din derket; û li pêşiya wî sê ji wan şaxên yekem ji kok ve hatin derxistin. Û va, di vî şaxî de çav wek çavên mirovan hebûn, û devê ku axaftinên mezin dikir. 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.
Ku Roma ya kisasa (mfalme wa kaskazini), anayewakilishwa katika aya sita za mwisho za Danieli kumi na moja, vizuizi vitatu vilikuwa mfalme wa kusini, nchi ya utukufu, na Misri. Kama ilivyokuwa kwa Roma ya kipagani na Roma ya upapa, vizuizi hivyo vitatu viliwakilisha vizuizi vya kijiografia. Roma ya kisasa, inayowakilishwa kama mfalme wa kaskazini katika aya sita za mwisho za Danieli kumi na moja, ilihitaji kushinda “kuta” tatu, na pamoja na ukuta wa kwanza kulikuwapo “ukuta” wa kifalsafa ulioondolewa wakati huohuo ambapo ukuta halisi uliondolewa. Mwaka 1989, wakati mfalme wa kaskazini alipoiangusha Umoja wa Kisovieti (mfalme wa kusini), “ukuta” wa kifalsafa wa “pazia la chuma” uliondolewa, huku ukuta wa Berlin ukibomolewa.
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.
Muu “saa” ya hukumu ya Belshaza, maandiko yanapoonekana ukutani, na adui zake wanaingia kwa siri kupitia malango yasiyolindwa, “ukuta” wa kifalsafa wa utenganisho wa kanisa na dola unaondolewa, wakati Uislamu wa Ole la tatu umeingia kwa siri kupitia “ukuta” usioangaliwa kwenye mpaka wa kusini wa nchi ya utukufu.
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”.
“When “Egypt”, ߡߍ߲ ߠߋ߬ ߟߊ߫ ߞߊ߬ ߡߊ߲߬ߞߊ߬ߣߍ߲ ߞߋߟߋ ߘߎ߱ߘߍ ߟߎ߬, ߓߊ߯ ߣߌ߫ ߤߊ߲ߞߊߟߐ߫ ߟߊ߫ “wall of national sovereignty” ߖߐ߬ߛߌ߬, ߞߊ߬ ߛߎ߯ߡߊ ߓߍ߯ ߟߊ߫ ߞߍ߫ ߞߊ߬ ߛߊ߬ߙߊ߬ߟߌ߬ ߘߏ߫-ߘߏ߫ ߞߊ߬ߝߏ߫ ߟߊߞߣߍ߲ ߡߍ߲ ߦߋ߫ ߕߊ߭ߟߌ߬ ߓߊ߮ߣߊ߯ ߡߍ߲ ߞߍ߫ ߕߌߙߌ. ߏ߬ ߕߎ߬ߡߊ ߣߌ߫, ߓߍ߬ߘߊ߬ ߥߏߦߌ߬ߘߍ ߘߏ߫ ߟߊߖߊ߬ߟߌ߬ ߞߍ߫߸ ߏ߬ ߡߍ߲ ߦߋ߫ ߟߊߓߊ߲߫-ߟߊߓߊ߲߫ ߟߐ߲ߕߐ߮ ߣߌ߫ ߞߊ߬ߝߏ߬ߟߌ ߓߟߏ߫ ߟߎ߬ ߟߋ߬ ߕߍ߫ ߕߎ߬ߡߊ ߞߍ߫. ߞߏ߬ߣߌ߫ ߘߏ߫ ߘߌ߫ ߕߊ߲߬ߞߊ߲ ߛߌ߫ ߛߐ߲ߞߐ߫ ߘߏ߫ ߞߊ߬ ߟߊ߫ “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.
“Yya ssente nnyo ezikozesebwa mu ngeri entono ennyo mu mulimu gwa Katonda, era ne ziziyizibwa olw’obwegombi, mu bbanga ttono zijja kusuulibwa wamu ne bakatonda ab’obulimba eri enkwale n’eri ebiwuka eby’omu kizikiza. Ssente zijja mangu nnyo okukendeera mu muwendo gwazo mu ngeri ey’amangu ennyo, ng’obutuufu bw’ebintu eby’emirembe n’emirembe bwe buliggulirwa amagezi g’omuntu.” Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Mu artikulu lyalinga, twatwalilila ukusambilila kwa Belshazzar.
“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.
“ئەمرۆ، وەک لە ڕۆژگاری ئیلیا، هێڵی جیاکردنەوە لەنێوان گەلی خودا کە ڕاسپاردەکانی دەپارێزن و پەرستارانی خوداوەندە درۆیینەکان بە ئاشکرا کێشراوە. ئیلیا هاواری کرد: ‘هەتا کەی لەنێوان دوو بیرۆکەدا دڵەراوە دەبن؟’؛ ‘ئەگەر یەزدان خودایە، شوێنی بکەون: بەڵام ئەگەر بەعلە، ئەوا شوێنی ئەو بکەون.’ 1 Kings 18:21. و پەیامی بۆ ئەمرۆ ئەمەیە: ‘بابڵی مەزن کەوتووە، کەوتووە.... لێی بێنە دەرەوە، ئەی گەلەکەم، تاکو بەشدار لە گوناهەکانی نەبن، و لە تووشبوونی دەردەسەرییەکانی وەربگرن. چونکە گوناهەکانی تا ئاسمان گەیشتوون، و خودا تاوانەکانی ئەوی لەبیر هێناوەتەوە.’ Revelation 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.
“Demek ne dûr e ku ceribandin dê li ser her canekê were. Rêzgirtina şemiyê derewîn dê li ser me were zor kirin. Têkoşîn dê di navbera fermanan Xwedê û fermanan mirovan de be. Ew ku gav bi gav xwe daye daxwazên cîhanî û li gor adetên cîhanî xwe hevşêwandine, wê hingê dê ji hêzên desthilatdar re teslîm bibin, li şûna ku xwe bidin ber ken, heqaret, gefa zindanê û mirinê. Di wê demê de, zêr dê ji qirêjiyê were cudakirin. Xwedanperestiya rastîn dê bi eşkereyî ji xuyang û xemlê wê were cûdakirin. Gelek stêrk ku me ji ber ronahiya wan hez kiribûn, wê hingê dê di tariyê de vemirin. Ew ku xemlên pîrozgehê li xwe kirine, lê bi rastdariya Mesîh nehatine lixwekirin, wê hingê dê di şermê tazîbûna xwe de xuya bibin.” Prophets and Kings, 187, 188.