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?”
Belshazzar ta uruchkan χhikaang ts’ibanël ti’ ch-óol ma’ xch’íik ta sk’áal xoj cha’an u kímil yeetel u ts’o’okolil le wakaj reinoil yóok’ol kaab ti’ profecía bíblica-o’, wa ma’ je’el, xan ti’ le punto ti’ profética historia ku ts’áabal óolmal ti’ le reyeso’ob yóok’ol kaab-o’. U suukil óolalob ka’ach ku meyajtal tumen le “east wind” ti’ Islam-o’. U suukil óolalob bey jump’éel xch’úupal ichil u yáax meyaj k’áak’náal, tumen lela’ ku jach k’ajóoltik jump’éel yajil ku nojochkuxtal xan ku taal yéetel ya’abtalil xan yéetel uts’íilil más séeba’an. Le suukil óolal k’a’abet ku káajal ti’ le “hour” ti’ u fiesta Belshazzar-o’, waxé’ tu yáax k’iinil ts’o’ok u taal ichil septiembre 11, 2001. Tu pach lelo’ le ik’o’ob ku káaj u lúubul ichil u k’abob le kan túul ángeles ku t’aanajtal u káaltikob ichil le tiempo ti’ sellado ti’ le jun tuukul ka’ajkal yoxk’al kaanlajuun mil-o’. Le ok’om t’aan cha’an Tyrus le Ezekiel ku jach jets’ik-o’, ku táan u definir Tyrus tumen u k’áatik le profético pregunta’: “Bix jump’éel kaaj bey Tyrus, bey le jach xuláakal ichil tu tséel le k’áak’náab-o’?”
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.
Tarshishi erikondo syakulengile mu soko lyobe; noove waizalisigwa, kandi waalengibwa ow’ekitiibwa kingi wakati mu nnyanja. Abavugi bo bakuleese mu mazzi amanene; empewo ey’ebuvanjuba ekumenye wakati mu nnyanja. Obugagga bwo, n’amasoko go, n’eby’obusuubuzi bwo, abalinnya b’amaato bo, n’abalagirizi b’ago, abakola eby’okuziba ebituli by’amaato, n’abakola mu busuubuzi bwo, n’abasajja bo bonna ab’olutalo abali mu ggwe, ne kibiina kyo kyonna ekiri wakati mu ggwe, birigwa wakati mu nnyanja ku lunaku olw’okuzikirira kwo. Ebyalo eby’okumpi birikankana olw’eddoboozi ery’okukaaba kw’abalagirizi b’amaato go. Kandi bonna abakwatira ku muigo, abalinnya b’amaato, n’abalagirizi bonna ab’ennyanja, baliserengeta okuva mu maato gaabwe, balyemerera ku lukalu; era balireetera eddoboozi lyabwe okuwulirwa ku lulwe, balikaaba nnyo n’obulumi bungi, balyesukako enfuufu ku mitwe gyabwe, balyeeyiringisiza mu vvu: era balimwera enviiri ddala ku lulwo, beesibe ebibukutu, era balikukubira ebiwoobe n’obukaawu bw’omutima n’okukaaba okw’obulumi obungi. Era mu kuwuubaala kwabwe balikutandikira ekikunngu, bakukungubagire nga boogera nti, Kiwuga ki ekifaanana Ttuulo, ng’oyo azikiriziddwa wakati mu nnyanja? Ebintu byo eby’obusuubuzi bwe byava mu nnyanja, n’ojjuza amawanga mangi; wagaggawaza bakabaka b’ensi olw’obungi bw’obugagga bwo n’eby’obusuubuzi bwo. Mu biro by’olimenyebwa ennyanja mu buziba bw’amazzi, obusuubuzi bwo ne kibiina kyo kyonna ekiri wakati mu ggwe birigwa. Abatuuze bonna ab’ebizinga balyewuunya ku lulwo, ne bakabaka baabwe balitya nnyo, amaaso gaabwe galyeraliikirira. Abasuubuzi mu mawanga balikuvuma n’okukukongojja; oliba kya ntiisa, so tolibaawo nate emirembe gyonna. Ezeekyeri 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.
Tiro ezali umugi, canke ubwami, abacuruzi bo kw’isi baririra cane kubera yo, hanyuma bakabaza bati: “Ni uwuhe mugwa usa na Tiro?” Ivyo babigira muri ico “gihe,” igihe uwo mugwa umenaguriwe mu kiyaga. Mu Vyahishuwe igice ca cumi n’umunani, maraya wa Tiro, ari we maraya wa Roma, yakoze ubushakanyi n’abami bo kw’isi kandi avugwa ko ari wa mugwa mukuru urubanza rwawo ruza mu isaha imwe, no ku musi umwe. Ni we mugwa ukura ico kibazo c’ubuhanuzi mu bami barira no mu bacuruzi barizwa n’umubabaro.
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.
Kwakyo mishali yakwe yikemwiza mu buzuba bumwe: lufwa, no kulila, ne nzala; kabili akyocha cipya ne mulilo lyonse; pantu Mukalamba Lesa uwamupingula ni wamaka. Kabili imfumu sha pano nse, ishacita ubushilu na ena no kwikala mu busebo, shikamukulila no kumulililako, ilyo shikamona ubushishi bwa koca kwakwe, shaiminina kule ku bwafya bwa cishupo cakwe, shiti, Mwe, mwe, iwe musumba ukalamba Babele, iwe musumba wa maka! pantu mu nshita imo pene ubupingushi bobe bwafika. Kabili abashitisha ba pano nse shikamulilila no kumukalilako; pantu takuli nangu umo uushitako ifintu fyabo na kabili: ifintu fya golde, ne silfere, ne myala ya mutengo ukalamba, ne mapale, ne nsalu nsuma, ne purpulo, ne silika, ne sikalata, ne miti yonse iya thyine, ne fyombo fyonse fya mazinyo ya nzovu, ne fyombo fyonse ifya miti ya mutengo ukalamba nganshi, ne fyombo fya mukuba, ne fyacela, ne fya marble, ne sinamoni, ne fintu fyonse ifinunkila, ne mafuta ya kusuba, ne lubani, ne wayini, ne mafuta, ne ufa usuma, ne ngano, ne ng’ombe, ne mpaanga, ne mpundu, ne ngolo, ne babomfi, ne myeo ya bantu. Kabili ifisabo ifyo umweo obe walefwaya nganshi fyafumapo kuli iwe, kabili ifintu fyonse ifya kutemuna ne fyabukata fyafumapo kuli iwe, kabili taulakafisange na kabili nangu panono. Abashitisha bafi fintu, abalikwete ubukankala ku bwakwe, shaiminina kule ku bwafya bwa cishupo cakwe, abalila no kukunguluka, no kuti, Mwe, mwe, ulya musumba ukalamba, uwafwalikwe insalu nsuma, ne purpulo, ne sikalata, no kusangululwa na golde, ne myala ya mutengo ukalamba, ne mapale! Pantu mu nshita imo pene ubukankala ubwingi ifi bwaba impela. Kabili kapiteni onse wa bwato, na bonse abenda mu ma bwato, na ba mayela, na bonse abacita ubucuruzi pa bemba, baiminine kule, no kubilikisha ilyo bamwene ubushishi bwa koca kwakwe, abati, Ni musumba nshi uwalingana no uyu musumba ukalamba! Kabili baiposa ulukungu pa mitwe yabo, no kubilikisha, abalila no kukunguluka, abati, Mwe, mwe, ulya musumba ukalamba, umo bonse abali ne ma bwato pa bemba bapelwe ubukankala ku bwa mutengo wakwe ukalamba! pantu mu nshita imo pene napasulwa. Ukusokolola 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.
Yesu Kristo aya Vahishuwevin kushuuruwa kwonkwotamwo n’obutumwa bw’Okurira kwa Hagati y’Ekiro. Obwo butumwa ni bwo bunabbi bwa kabiri obwa Ezekieli esuura amakumi asatu na musanju, obuleeta amagufa amakalu agafiire, agaamaze ennaku ssatu n’ekitundu nga gali mu nguudo, okudda mu bulamu ng’eggye ery’amaanyi. Obwo butumwa bwe butumwa oburimu amazima nti Obusiraamu bwe Mukama akozesa okuleeta omusango ogw’okusembayo ku United States olw’okussa mu nkola Ssande. Omusango ogwo gutuuka mu “ssaawa” ey’omusisi omunene, era eno ye “ssaawa” n’ennyukuta we zaalabikira ku kisenge kya Berushaza. Ezo nnyukuta zaaleeta entiisa, era eyo ye ntiisa emanyiddwa ng’ekwata bakabaka bonna n’abasuubuzi, entegeka y’ebyenfuna ey’ensi yonna bwe esaanawo olw’“empewo ey’ebuvanjuba” ey’Obusiraamu, abaayeserengeta mu bwama ne bayingira mu bwakabaka bwa Berushaza nga bayita mu “kisenge” ekya wansi eky’obukiikaddyo, ekyalekererwa.
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.
“bajar” an jî padîşahî ya ku padîşah û bazirgan li ser wê şîn dibin û dipirsin, “kîjan bajar mîna vê bajara mezin e?” ew padîşahiya fahişeya Sûrê ye, ya ku hingê stranan xwe dibêje û bi wan padîşahan re fuhş dike. Hemû pêxemberan li ser dawiya cîhanê diaxivin û ew bi hev re lihev in; ji ber vê yekê, bazirganên Hezekîêlê heman bazirgan in ku di Eyankirinê, beşa hejdehan de tên gotin. Sê caran di Eyankirinê, beşa hejdehan de ew şîn dibin û dibêjin, “xwezî, xwezî,” dema ku ew bajara mezin û avahiya aborî ya gerstêrka erdê tê hilweşandin. Peyva yûnanî ya ku di wê beşê de wekî “xwezî” hatiye wergerandin, bi temamî heman peyv e ku sê caran di Eyankirinê, beşa heştan, ayeta sizdehan de hatiye wergerandin, û li wir bi peyvekî îngilîzî yê cuda hatiye wergerandin.
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.
Nze nayonaga, nanyuvwa malaika ng’aluka hagati y’ijuru, avuga n’ijwi riranguruye ati: “Uzabona ishyano, ishyano, ishyano, mwa batuye isi mwe, kubera andi majwi y’impanda z’abamarayika batatu basigaye, bagiye kuvuza!” Ibyahishuwe 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.”
padîşah û bazirganan bi gotinên «heyxat, heyxat» li ser wêranbûna aboriya cîhanê şînê dikin; wateya wê «xwezî, xwezî» ye, û «Xwezî» sembola Îslamê ye. Tirsê ku dema nivîs li ser dîwarê xuya dibe, Belşezzar û mezinên wî digire, ew tirs e ku dema avahiya aborî ya gerstêrka erdê bi êrîşên berdewam ên ji aliyê Îslamê ve tê wêrankirin çêdibe; wê Îslamê ku Xwedê wê wek amûra xwe ya tedbîrî bi kar tîne da ku dadweriya xwe ya fermandarî li ser wan kesan bîne ku şeraba Babilê vedixwin, ya ku yanî sepandina Yekşemê ye. Ev rastî mijara «baryê» ya Işaya bîst û sêyemîn a fahişeya «Sûr» e.
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.
بارى سەر صور. ئەی کەشتییەکانی تەرشیش، هاوار بکەن؛ چونکە وێران کراوە، بە جۆرێک کە نە ماڵ ماوە و نە شوێنی چوونەژوورەوە؛ لە خاکی کیتتیم ئەم هەواڵە بۆیان ئاشکرا کراوە. ئەی دانیشتووانی دوورگە، بێدەنگ بن؛ ئەی ئەوەی بازرگانانی سیدون، ئەوانەی بە دەریا تێدەپەڕن، پڕیان کردوویت. و لەسەر ئاوی زۆر، تۆوی سیحۆر، دروێنەی ڕووبار، داهاتی ئەوە؛ و ئەو بازاڕی نەتەوەکانە. ئەی سیدون، شەرمەزار بە؛ چونکە دەریا قسەی کردووە، هێزی دەریا گوتوویەتی: من ئازاری منداڵبوون نابینم، نە منداڵ دەخەمە دنیا، نە گەنجان پەروەردە دەکەم، نە پاکیزەکچان گەورە دەکەم. وەک لە هەواڵی میسر، ئاواش بە هەواڵی صور بە توندی ئازار دەبینن. بۆ تەرشیش تێپەڕن؛ ئەی دانیشتووانی دوورگە، هاوار بکەن. ئایا ئەمە شارە شادمانەکەتانە، ئەوەی کۆنایەتیی لە ڕۆژگاری کۆنەوەیە؟ پێی خۆی ئەوی بۆ دوور دەبات بۆ ئەوەی غەریبایەتی بکات. کێ ئەم ڕاوێژەی لەدژی صور داڕشتووە، ئەو شارەی تاجبەخش، کە بازرگانەکانی میرزانن، و بازرگانە گەڕاوەکانی شیاوانی زەویین؟ یەزدانی سوپاوەکان ئەمەی مەبەست کردووە، بۆ ئەوەی لووتبەرزیی هەموو شۆرەتییەک پیس بکات، و هەموو شیاوانی زەوی بێڕێز بکات. ئەی کچی تەرشیش، وەک ڕووبار بە خاکەکەتدا تێپەڕە؛ هێزێکی تر نییە. دەستی خۆی بۆسەر دەریا درێژ کرد، شانشینەکانی هەژاند؛ یەزدان فەرمانی دژ بە شارە بازرگانییەکە داوە، تاکوو قەڵاکانی بەهێزی ئەو لەناوببات. و گوتی: ئەی پاکیزەکچی چەوساوەی، کچی سیدون، تر شادی ناکەیت؛ هەستە، بۆ کیتتیم تێپەڕە؛ لەوێش حەسانەوەت نابێت. ئەوەتا خاکی کەلدانییەکان؛ ئەم گەلە نەبوو، هەتا ئاشووری بۆ ئەوانەی لە بیابان نیشتەجێن بنیاتنای؛ بۇرجەکانیان دابنێن، کۆشکەکانیان بەرز کردنەوە؛ و ئەو کردی بە وێرانی. ئەی کەشتییەکانی تەرشیش، هاوار بکەن؛ چونکە هێزتان وێران کراوە. و لەو ڕۆژەدا ڕوودەدات کە صور حەفتا ساڵ لەبیر دەکرێت، بە پێی ڕۆژانی یەک پاشا؛ لە دوای تەواوبوونی حەفتا ساڵ، صور وەک قحبەیەک گۆرانی دەڵێت. چنگێک هەڵگرە، بە شاردا بگەڕێ، ئەی قحبەی لەبیرکراو؛ ئاوازێکی خۆش بژەنە، گۆرانیی زۆر بڵێ، تاکوو یادت بکرێتەوە. و لە دوای تەواوبوونی حەفتا ساڵ ڕوودەدات کە یەزدان سەردانی صور دەکات، و ئەو بۆ کرێی خۆی دەگەڕێتەوە، و لەگەڵ هەموو شانشینییەکانی جیهان لەسەر ڕووی زەوی داوێنپیسی دەکات. و کڕین و فرۆشتنەکەی و کرێیەکەی پیرۆزی بۆ یەزدان دەبێت؛ نە هەڵدەگیرێت و نە کۆدەکرێتەوە؛ چونکە کڕین و فرۆشتنەکەی بۆ ئەوانە دەبێت کە لەبەردەم یەزدان نیشتەجێن، بۆ ئەوەی بە تەواوی بخۆن، و بۆ جل و بەرگی بەردەوام. ئیشایا 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.
Miaka sabini, ambayo ni kama “siku za mfalme mmoja”, inawakilishwa na ufalme wa Babeli, kwa maana mfalme ni ufalme, na Babeli ya kihalisia ilitawala kwa miaka sabini. Miaka sabini ya Babeli ya kihalisia iliisha katika “saa” ile maandishi yalipoonekana juu ya kuta za ukumbi wa karamu wa Belshaza. Usiku huo huo akauawa, kwa nguvu ile iliyokuja kupitia “ukuta” pasipo kutambuliwa, kwa maana alikuwa akifanya karamu akinywa divai ya Babeli, huku okestra ya Nebukadneza ikipiga muziki, na kahaba wa Tiro akiimba wimbo mtamu, na Israeli iliyoasi ikicheza na kuinama.
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.
Nanga oso baye nyonso bakangamaki na nsomo, mpamba te Nzambe “asalaki toli mpo na Tulo” mpe “akanaki” “kobebisa lolendo ya nkembo nyonso, mpe kokómisa bato nyonso ya lokumu ya mokili eloko ya kotyola.” Yango wana Nzambe “aningisaki bokonzi-bokonzi” na “koningana monene ya mabele” ya “ngonga” wana, mpo Nzambe “apesaki mobeko mpo na bokonzi” ya “mombongo,” “mpo na kobebisa bisika na yango ya makasi.” Na “ngonga” ya nsomo mpo na Beleshazala, bakonzi mpe basombaka-bandɛkaka babandaki koluka koyeba ndimbola ya maloba ya moto oyo ekomamaki na efelo. Liwa ya Beleshazala elingi kosalema, kasi na ntango yango azalaki naino na bomoi. Yango wana alukaki koyeba maloba wana ya sekele mpe apesaki bilaka ya mbano epai ya bato ya bwanya, soki bakokaki kolimbola makomi yango; kasi ekokaki kosalema te, mpamba te bato ya bwanya ya Babilone basalelaka lolenge ya koyekola Biblia oyo ezalaki lokuta oyo emonisamaki lokola solo te. Maloba wana ya sekele ezali lokola emonaneli ya buku oyo ekangami na elembo.
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.
Hanyuma kwinjira ab’amage yose y’umwami; ariko ntibabasha gusoma ibyo byanditswe, cyangwa kumenyesha umwami ibisobanuro byabyo. Nuko Umwami Belushazari ahagarika umutima cyane, mu maso he hahinduka muri we, kandi abatware be barumirwa. Noneho umwamikazi, abitewe n’amagambo y’umwami n’abatware be, yinjira mu nzu y’ibirori; maze umwamikazi aravuga ati: Yewe mwami, horaho iteka: ibitekerezo byawe ntibikugore, kandi mu maso hawe ntihahinduke. Hariho umuntu mu bwami bwawe, urimo umwuka w’imana zera; kandi mu minsi ya so habonetsemo umucyo n’ubwenge no kumenya, nk’ubwenge bw’imana; uwo so, Umwami Nebukadinezari, umwami, ndavuga, so, yagize umutware w’abapfumu, n’abanyenyeri, n’Abakaludaya, n’abaragura; kuko muri uwo Daniyeli habonetsemo umwuka urusha abandi, n’ubumenyi, n’ubwenge, no gusobanura inzozi, no kwerekana ibisakuzo bikomeye, no gukemura gushidikanya; uwo umwami yise Beluteshazari: noneho nimuhamagare Daniyeli, kandi aza kwerekana ibisobanuro. Nuko Daniyeli azanwa imbere y’umwami. Maze umwami abwira Daniyeli ati: Mbese ni wowe wa Daniyeli, uri mu bana b’abajyanywe mu bunyage b’i Buyuda, uwo umwami data yakuye i Buyuda? Numvise rwose ibyawe, yuko umwuka w’imana uri muri wowe, kandi ko umucyo n’ubwenge n’ubumenyi buhebuje biboneka muri wowe. Kandi none abanyabwenge, abanyenyeri, bazanywe imbere yanjye kugira ngo basome ibi byanditswe, bamenyeshe ibisobanuro byabyo: ariko ntibabashije kwerekana ibisobanuro by’icyo kintu. Kandi numvise ibyawe, yuko ushobora gusobanura no gukemura gushidikanya: none rero niba ushobora gusoma ibi byanditswe no kumenyesha ibisobanuro byabyo, uzambikwa umutuku w’umuhemba, kandi uzambikwa umunyururu wa zahabu mu ijosi ryawe, kandi uzaba umutware wa gatatu mu bwami. Daniyeli 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.
Qalbeaki hamadazqan şipa Belşazzar’ın qudi nêbû, lê ya bapîrê wî bû, û ew dizanî ku kî dikare nivîsa li ser dîwarê bixwîne. Di wê padîşahiyê de dêrek hebû (ji ber ku jin bi peyxemberî dêrek e) ku dizanî kî dikare razên Xwedê fam bike.
“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.’
Mulasarda emakume bat zegoen, haiek guztien gainetik jakintsuagoa zena,—Beltsazarren aitonaren erregina. Larrialdi hartan erregeari hitz egin zion iluntasunera argi-izpi bat bidali zuen hizkeran. «O erregea, bizi zaitez betiko», esan zuen, «ez zaitzatela zure pentsamenduek aztoratu, ezta zure aurpegiera aldatu ere. Bada gizon bat zure erreinuan, zeinarengan baita jainko santuen espiritua; eta zure aitaren egunetan argia eta adimena eta jakinduria, jainkoen jakinduriaren antzekoa, aurkitu ziren harengan; eta Nabukodonosor erregeak, zure aitak, erregeak berak, diot, zure aitak, magoen, astrologoen, kaldearren eta igarleen buruzagi egin zuen; …orain, beraz, dei bekio Danieli, eta berak emanen du interpretazioa».
“‘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.’
“‘Nabule Daniel yika mbere y’umwami.’ Belushazari, agerageza kwiyubaha no kwerekana ubutware bwe, aravuga ati, ‘Mbese ni wowe Daniel wo mu bana b’inyagano y’u Buyuda, uwo umwami data yakuye i Buyuda? Ndetse numvise ibyawe, yuko umwuka w’imana uri muri wowe, kandi ko urumuri n’ubwenge no gukena ubwenge burengeye biboneka muri wowe…. None rero niba ushobora gusoma iyo nyandiko, ukamenyesha icyo isobanura, uzambikwa ibara ritukura ry’umutuku, kandi uzambikwa umunyururu wa zahabu mu ijosi ryawe, kandi uzaba umutware wa gatatu mu bwami.’”
“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.’
“Danyeli hakuogopeshwa na sura ya mfalme, wala hakuchanganyikiwa au kutishwa na maneno yake. ‘Zawadi zako na ziwe kwako mwenyewe,’ akajibu, ‘na thawabu zako mpe mwingine; walakini nitaisoma hii maandishi kwa mfalme, na kumjulisha tafsiri yake. Ee mfalme, Mungu Aliye juu alimpa Nebukadreza baba yako ufalme, na ukuu, na utukufu, na heshima…. Lakini moyo wake ulipoinuka, na nia yake ikafanywa ngumu katika kiburi, alishushwa kutoka kiti chake cha enzi cha kifalme, nao wakamwondolea utukufu wake…. Na wewe mwana wake, Ee Belshaza, hukunyenyekeza moyo wako, ijapokuwa ulijua hayo yote, bali umejiinua juu dhidi ya Mungu wa mbinguni; nao wameleta vyombo vya nyumba Yake mbele yako, nawe, na wakuu wako, wake zako, na masuria wako, mmevinywea ndani yake, nawe umesifu miungu ya fedha na dhahabu, ya shaba, chuma, mti, na jiwe, ambayo haioni, wala haisikii, wala haijui; na Mungu ambaye pumzi yako i katika mkono Wake, na ambaye njia zako zote ni Zake, hukumtukuza.’”
“‘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.’
“‘Lino ndilo andiko lyandikwe: Mene, Mene, Tekel, Ufasini. Ino ndiyo fafanuzi ya neno hilo: Mene: Mulungu ameihesabu falme yako na kuimaliza. Tekel: Umepimwa katika mizani, nawe umeonekana kuwa umepungukiwa. Peresi: Falme yako imegawanywa, nayo imepewa Wamedi na Waajemi.’
“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.
“Danyeli hakukengeuka kutoka katika wajibu wake. Aliweka dhambi ya mfalme mbele yake, akimwonyesha mafundisho aliyoweza kujifunza lakini hakuyajifunza. Belshaza hakuwa amezingatia matukio yaliyokuwa ya maana sana kwake. Hakuwa ameisoma kwa usahihi historia ya babu yake. Juu yake ulikuwa umewekwa wajibu wa kuijua kweli, lakini fundisho la kimatendo aliloweza kujifunza na kulitenda halikuwa limepenyezwa moyoni; nayo njia yake ya matendo ikaleta matokeo ya hakika.
“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.
“Buno bwari buherezo bw’omugyenzo gw’okwirata ogwabaire gukozirwe omugabe w’Abakaludaya; ahabw’okuba Oyo agumisiriza enkozi z’obuhakani bw’omuntu akaba amaze kucwa omusango ogutakihinduka. Belushaza akaba ashohozize munonga Oyo eyamuhangamiize nk’omugabe, kandi obwire bwe bw’okugezibwamu bwamwihwaho. Obwo omugabe n’abakuru be bari bari aha rugero rw’ahaiguru rw’okutambaara kwabo, Abaperesi bahindura Eufurate n’egihanda kyayo, baingira omu rurembo orutari kurindwa. Obwo Belushaza n’abatware be barikunywera omu bikopo ebirikwera bya Yehova, kandi barikuhimbisa bakatonda baabo aba feeza n’ezaabu, Kuro n’abasirukare be bakaba bemiire ahansi y’ebisasiro by’ekikaari. ‘Omu ijoro eryo,’ nk’oku ebyahandiikirwe birikugamba, ‘Belushaza omugabe w’Abakaludaya aitwa. Kandi Dario Omumedi yatwara obukama.’” Bible Echo, May 2, 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.
Katikati ya msukosuko huo, malkia (kanisa) alitambua kwamba kuna chanzo kinachoweza kuitambua “Future for America”. Danieli kwa mara nyingine anasimama katika sehemu yake ili kutimiza kusudi lake katika mwisho wa siku. Ushuhuda wa bendera uliotolewa katika tanuru ya moto na Shadraki, Meshaki na Abednego sasa unatolewa na Danieli, anapoongeza katika mstari wa ukweli kwamba katika “saa” ya msukosuko wa sheria ya Jumapili, wale wanaoiwakilisha bendera wataletwa mbele ya mamlaka za serikali ili kuishuhudia kweli.
“‘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.
“‘Bámbi baka-mukwata no ku-mi-kanda ya ba-kulû, … ee ne ku ntwala kwa ba-gouverneurs ne ba-mfumu ne-mu ba-mema ku mpala yâbo ku diambu dyami, bwa bukele bujaadiki kûdi bo ne kûdi Bantu ba Banga.’ Matayo 10:17, 18, R. V. Mupasi wa lukunza ne usansha bukênkè. Basadidi ba Kilisto ne ba-leetwa ku mpala kua bantu banene ba pa buloba, bàvwà kabiyi ne cyôcì, pamo ne kabàvwa bafwanyine kuumvwa Evanjelio to. Bulelèlà bùdi bumvwijiibwe bibì kûdi bantu aba. Bôbò bumvwà makalu a mashimi a diambu dia diitabuuja dia bayidi ba Kilisto. Misangu yàbûngi njira yâbo yêna yìmwèpelè ya kumanya mùshindu wàdi mulelèlà ng’ùjaadiki wa bôbò bàdi baleetwe ku dipima bua diitabuuja dyâbo. Pàdi bôbò bapimibwa, bàdi basengeibwa bua kwamba; ne bamweji bâbo bua kutèèleja bujaadiki bùdì bùfidiibwa. Ngâsà wa Nzambi newàbanyiibwe basadidi Bende bua kukumbana ne cintu cìdì cìlonda aci. ‘Nenùpèèbwe,’ mùdì Yesù wàmba, ‘mu dîba adi mene cyà nwênù kwamba. Bwalu kî nnwênù bavuga to, kàdi Mupùùya wa Taatù wenù ngùdì wàmba munda mwènù.’ Pàdì Mupùùya wa Nzambi wàkenketha meeji a basadidi Bende, bulelèlà nebùleejiibwe mu bukolè bwàbù bwa kùdì Nzambi ne mu bunène bwàbù bwà mushinga mukolè. Bôbò bàdi babela bulelèlà nebììmana bua kufunda ne kunyokola bayidi. Kàdi munda mwa lufù, ne mu majinga ne mu dipeta dyàbù, too ne ku lufù, bana ba Mukalenge badi ne cya kuleeja bucììna ne bobóne bwa Cileejilu cyâbo cya kùdì Nzambi. Nùnku ne kubonèka dishilangana dìdì pankacì pa basalayi ba Satana ne bamweemanyi ba Kilisto. Musùngidi neàtumbishiibwe ku mpala kua bakòkeshi ne bantu.” 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.
Nina mîna wan sê hêja yên sêyan, Danîêl bi tu diyariyan re eleqedar nebû, û ne jî hewce bû ku ew tiştê ku dê bibêje pêşwext dubare bike. Bi awayekî pir sade, wî şîroveya “heft deman” ku li ser dîwarê hatibû nîşandan pêşkêş kir.
We will continue the story of Belshazzar in the next article.
Tukingira kugumizamu inkuru ya Belushazari mu ngingo ikurikira.
“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.
“Wale wenye kutokuwa waaminifu kwa kazi ya Mungu wanapungukiwa na kanuni; nia zao si za tabia itakayowaongoza kuchagua lililo jema katika hali zote. Watumishi wa Mungu wanapaswa kutambua daima kwamba wamo chini ya jicho la Mwajiri wao. Yeye aliyeitazama karamu ya kunajisi ya Belshaza yupo katika taasisi zetu zote, katika chumba cha hesabu cha mfanyabiashara, katika karakana ya faragha; nayo mkono usio na damu unaandika kwa hakika vivyo hivyo uzembe wenu kama ulivyoandika hukumu ya kutisha ya mfalme yule mwenye kufuru. Hukumu ya Belshaza iliandikwa kwa maneno ya moto, ‘Umepimwa katika mizani, nawe umeonekana kupungukiwa’; na mkishindwa kutimiza wajibu mliopewa na Mungu, hukumu yenu itakuwa iyo hiyo.” Messages to Young People, 229.