The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Ny fahalavoan’i Belsazara ao amin’ny toko fahadimy dia efa voasari-teny mialoha tamin’ny fahalavoan’i Nebokadnezara ao amin’ny toko fahefatra.
“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.
“Ho an’ilay mpanapaka farany tao Babylona, tahaka izay natao tandindona tamin’ilay voalohany, dia tonga ny didim-pitsaran’ilay Mpiambina avy amin’Andriamanitra hoe: ‘Ry mpanjaka, … aminao no ilazana izany; efa niala taminao ny fanjakana.’ Daniela 4:31.” Mpaminany sy Mpanjaka, 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.
Nebokadnezara no maneho ny fiandohana, ary Belsazara ny fiafaran’ilay fanjakana izay nanapaka nandritra ny fito-polo taona, ka noho izany dia nanambara mialoha ny fanapahan’ilay bibidia avy amin’ny tany ao amin’ny Apokalypsy toko fahatelo ambin’ny folo (Etazonia), izay tokony hanjaka mandritra ny fotoana namelana ho hadino an’ilay vehivavy janga avy any Tyro (ny fahefana papaly).
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.
Ary amin’izany andro izany dia hohadinoina fitopolo taona i Tyro, araka ny andron’ny mpanjaka anankiray; rehefa tapitra ny fitopolo taona, dia hihira tahaka ny vehivavy janga i Tyro. Isaia 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.
Noho izany, Nebokadnezara dia maneho ny fiandohan’i Etazonia, ary Belsazara dia maneho ny fiafaran’i Etazonia. Nebokadnezara dia maneho ny fiandohan’ny tandroka Repoblikana sy ny fiandohan’ny tandroka Protestanta. Belsazara kosa dia maneho ny fiafaran’ny tandroka Repoblikana sy Protestanta.
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.
Ny fitsarana nentina tamin’i Nebokadnezara dia “fotoana fito.” Ny tantaran’i Nebokadnezara niaina tahaka ny biby nandritra ny roa arivo sy diman-jato sy roapolo andro dia nampiasain’i William Miller tamin’ny fampiharany ny “fotoana fito” ao amin’ny Levitikosy enina amby roa-polo, na dia tsy noresahiny aza ilay roa arivo sy diman-jato sy roapolo, izay aseho an’ohatra ao amin’ny fitsarana an’i Belsazara.
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.
Ary izao no soratra izay voasoratra: MENE, MENE, TEKEL, UPARSINA. Izao no hevitry ny teny: MENE; efa voaisa avy tamin’Andriamanitra ny fanjakanao, ary efa nofaranany izany. TEKEL; efa nolanjaina tamin’ny mizana ianao, ka hita fa latsa-danja. PERESA; nozaraina ny fanjakanao ka nomena ny Mediana sy ny Persiana. Daniela 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.
Ankoatra ny hevi-tenin’i Daniela momba ilay soratra miafina teny amin’ny rindrina, ny teny hoe “mene” sy “tekel” dia maneho fandrefesana lanja, ary ireo teny ireo koa dia maneho sandam-bola voafaritra manokana (Eksodosy 30:13, Ezekiela 45:12). Ny “mene” iray dia dimampolo sikela, na gera arivo. Noho izany, ny hoe “mene, mene” dia mitovy amin’ny gera roa arivo. Ny “tekel” iray dia gera roapolo. Koa ny hoe “mene, mene, tekel” dia mitovy amin’ny gera roa arivo sy roapolo. Ny “Upharsin” dia midika hoe “mizara”, ka noho izany dia antsasaky ny “mene” iray, ary maneho gera dimanjato. Rehefa atambatra izy rehetra, dia maneho fitambarana dimy amby roanjato sy roa arivo.
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.
Ny teny farany nosoratan’i Rahavavy White dia manondro fa Belshazara dia naseho mialoha tamin’ny alalan’i Nebokadnezara, kanefa ny tena nohamafisiny manokana dia ny fitsarana niombonana tamin’izy roa tonta, ary ireo fitsarana roa ireo dia samy aseho ho tandindon’ny “impito” ao amin’ny Levitikosy enina amby roapolo. Misy voambolana vitsivitsy ampiasain’ny Soratra Masina hanehoana ny “impito” ao amin’ny Levitikosy enina amby roapolo. Jeremia dia maneho izany ho fahatezeran’Andriamanitra.
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.
Ahoana no nanaronan’ny Tompo ny zanakavavin’i Ziona tamin’ny rahona noho ny fahatezerany, ka nanjerany avy tany an-danitra ho amin’ny tany ny hatsaran’i Isiraely, ary tsy tsaroany ny fitoeran-tongony tamin’ny andro fahatezerany! Naringany avokoa ny fonenan’i Jakoba rehetra, ka tsy namindrany fo; noravany tamin’ny fahavinirany ny fiarovana mafy an’ny zanakavavin’i Joda; nampidininy hatramin’ny tany ireny; nolotoiny ny fanjakana sy ireo andrianany. Nokapainy tamin’ny firehetan’ny fahatezerany ny tandrok’i Isiraely rehetra; nosintoniny niala teo anoloan’ny fahavalo ny tanany ankavanana, ary nirehitra tamin’i Jakoba tahaka ny afo midedadeda Izy, izay mandevona manodidina. Niondrika tahaka ny fahavalo ny tsipìkany; nitsangana tamin’ny tanany ankavanana tahaka ny mpanohitra Izy, ka namono izay rehetra mahafinaritra ny maso tao amin’ny lain’ny zanakavavin’i Ziona; naidiny tahaka ny afo ny fahavinirany. Ny Tompo dia toy ny fahavalo: naringany Isiraely, naringany ny lapany rehetra; noravany ny fiarovany mafy, ary nampitomboiny tao amin’ny zanakavavin’i Joda ny fisaonana sy ny fidradradradrana. Ary nesoriny tamin-kery ny tabernakeliny, toy ny hoe an’ny saha izy; noravany ny fitoeran’ny fiangonana; nataon’ny Tompo hadino tao Ziona ny andro firavoravoana voatendry sy ny Sabata, ary nohamavoiny tamin’ny firehetan’ny fahatezerany ny mpanjaka sy ny mpisorona. Nolavin’ny Tompo ny alitarany, nataony ho zava-betaveta ny fitoerany masina, natolony ho eo an-tanan’ny fahavalo ny rindrin’ny lapany; nanao horakoraka tao an-tranon’i Jehovah ireo, toy ny tamin’ny andro firavoravoana voatendry. Nikasa handrava ny mandan’ny zanakavavin’i Ziona ny Tompo; naninjitra famolaina Izy, tsy nosintoniny niala tamin’ny fandravana ny tanany; koa nataony nitomany ny fefiloha sy ny manda; samy reraka izy roa. Fitomaniana 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.
Ang fitoman’ny Tompo dia aseho ho toy ny “fahatezeran’ny fahavinirany,” ary ny fahatezerany dia tanteraka tamin’ny fanjakana avaratra sy ny fanjakana atsimon’ny Isiraely. Izany no antony amantaràn’ny bokin’i Daniela ny “fahavinirana” “voalohany” sy “farany.” Jeremia dia manondro “tsipika” izay “nahinjitry” ny Tompo, fony Izy nampihatra ny fahatezerany tamin’ny olony voafidiny. Io tsipika io koa dia resahina ao amin’ny Mpanjaka faharoa.
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.
Ary ny Tompo niteny tamin’ny alalan’ny mpaminany mpanompony hoe: Noho i Manase, mpanjakan’ny Joda, nanao izao fahavetavetana izao ka nanao ratsy mihoatra noho izay rehetra nataon’ny Amorita izay teo alohany, ary nampanota ny Joda koa tamin’ny sampiny, dia izao no lazain’i Jehovah, Andriamanitry ny Isiraely: Indro, hampihatra loza toy izany amin’i Jerosalema sy ny Joda Aho, ka izay rehetra mandre izany dia hangintsingintsina avokoa ny sofiny roa. Ary hovelarako amin’i Jerosalema ny famolahan’i Samaria sy ny plomadin’ny taranak’i Ahaba; ary hofafako i Jerosalema tahaka ny famafan’ny olona lovia, dia hofafany ka avadiny ambony ambany. Ary hilaozako ny sisa amin’ny lovako, ka hatolotro eo an-tànan’ny fahavalony izy; ary ho tonga babo sy rembin’ny fahavalony rehetra izy. 2 Mpanjaka 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”.
Ny “tady fandrefesana” ny fahatezeran’Andriamanitra, izay “impito” an’i Mosesy, dia nohalavaina voalohany teo ambonin’ny fanjakana avaratra (ny tranon’i Ahaba), ary avy eo teo ambonin’i Joda. Fiteny ara-Baiboly iray hafa ilazana ny “impito”, izay nalaina avy ao amin’ny Levitikosy faha-enina amby roapolo, dia ny hoe “naely”.
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.
Dia handeha hanohitra anareo amin’ny fahatezerana Aho; ary Izaho, dia Izaho tokoa, no hanafay anareo impito noho ny fahotanareo. Ary hihinana ny nofon’ny zanakalahinareo ianareo, ary ny nofon’ny zanakavavinareo no hohaninareo. Ary horavako ny fitoerana avo fanaovanareo fanompoam-pivavahana, ary hotapahiko ny sarinareo, ka hatsipiko eo ambonin’ny fatin’ny sampinareo ny fatinareo, ary ho halan’ny fanahiko ianareo. Ary hataoko lao ny tanànanareo, ary hampahoriko ny fitoerana masina ataonareo, ary tsy hankasitrahako ny hanitry ny zava-manitrareo. Ary hataoko lao ny tany; ka ho talanjona amin’izany ny fahavalonareo izay monina ao. Ary haeliko any amin’ny jentilisa ianareo, ary hesoriko hanenjika anareo ny sabatra; ka ho lao ny taninareo, ary ho rava ny tanànanareo. Amin’izany dia hankafy ny Sabatany ny tany, raha mbola mandry lao izy, ary ianareo kosa any amin’ny tanin’ny fahavalonareo; dia amin’izany no hitsaharan’ny tany ka hankafizany ny Sabatany. Raha mbola mandry lao izy dia hitsahatra; satria tsy mba nitsahatra tamin’ny Sabatanareo izy, fony ianareo nonina teo aminy. Levitikosy 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.
Ny fanaparitahana tany amin’ny jentilisa dia tanteraka tamin’i Daniela, raha nentina ho babo tahaka ny andevo ho any Babylona izy, tamin’ny fahababoana tamin’ny andron’i Joiakima. Ary tamin’izany, raha mbola tany amin’ny “tanin’ny fahavalo” Daniela, dia nitsahatra ny tany ka nankafy “ny sabatany.” Ny Boky Faharoan’ny Tantara dia mampahafantatra antsika fa izany fotoana izany dia ilay fitopolo taona nolazain’i Jeremia, izay fantatr’i Daniela tatỳ aoriana tao amin’ny toko fahasivy.
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.
Ary izay tafatsoaka tamin’ny sabatra dia nentiny ho babo tany Babylona; ary tany izy ireo dia tonga mpanompony sy mpanompon’ny zanany mandra-panjakan’ny fanjakan’i Persia; mba hahatanteraka ny tenin’i Jehovah tamin’ny vavan’i Jeremia, mandra-pahafin’ny tany ny Sabatany; fa raha mbola nandry lao izy, dia nitandrina Sabata mba hahatanteraka ny fito-polo taona. Ary tamin’ny taona voalohany nanjakan’i Kyrosy, mpanjakan’i Persia, mba hahatanteraka ny tenin’i Jehovah izay nolazain’ny vavan’i Jeremia, dia nanaitra ny fanahin’i Kyrosy, mpanjakan’i Persia, Jehovah, ka dia nanao fanambarana eran’ny fanjakany rehetra izy sady nasainy nosoratana koa hoe: Izao no lazain’i Kyrosy, mpanjakan’i Persia: Ny fanjakana rehetra ambonin’ny tany dia nomen’i Jehovah, Andriamanitry ny lanitra, ahy; ary Izy no nandidy ahy hanorina trano ho Azy any Jerosalema, izay any Joda. Iza moa no aminareo rehetra no isan’ny olony? Homba azy anie Jehovah Andriamaniny, ary aoka hiakatra izy. 2 Tantara 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.
Ny teny hoe “fampielezana” dia tandindon’ny “fotoana fito.” Ny fitsaran’i Nebokadnezara, dia ny “fotoana fito” niainany tahaka ny biby, no naneho mialoha ny fitsaran’i Belsazara, araka ny asehon’ireo teny mifono zava-miafina voasoratra teo amin’ny rindrina hoe: “mene, mene, tekel upharsin.” Ny fitsaran’i Belsazara dia nasehon’ilay soratra tamin’ny tanana, izay nitovy amin’ny roa arivo sy diman-jato sy roapolo, dia ilay isan’andro mitovy amin’ny niainan’i Nebokadnezara tahaka ny biby, ary ilay isan-taona ihany koa asehon’ny “fotoana fito” ao amin’ny Levitikosy enina amby roapolo.
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.
Ny fitsaran’i Belsazara, izay naneho mialoha tamin’ny tandindon’ny fitsaran’i Nebokadnezara, dia naseho ara-panoharana tamin’ny alalan’ny “fotoana fito”, ary samy naneho ny “fahalavoan’i Babylona” ireo fitsarana roa ireo, izay tandindon’ny hafatry ny anjely faharoa. Ny fahalavoana voalohan’i Babylona dia tamin’ny nampidinana ny tilikambon’i Nimroda.
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.
Ary ny tany rehetra dia iray fiteny sy iray fanononana. Ary nony nandeha avy tany atsinanana izy ireo, dia nahita lemaka tao amin’ny tany Sinara; ary nonina teo izy. Ary hoy izy samy izy: Avia, andeha hanao biriky isika ka handoro azy tsara. Ary ny biriky no nananany ho solon’ny vato, ary ny godorao no nananany ho feta. Ary hoy izy: Avia, andeha hanorina tanàna sy tilikambo ho antsika isika, ka ny tampony hahatratra ny lanitra; ary aoka isika hanao anarana ho antsika, fandrao hiely eny ambonin’ny tany rehetra isika. Ary Jehovah nidina hizaha ny tanàna sy ny tilikambo, izay naorin’ny zanak’olombelona. Ary hoy Jehovah: Indro, iray ny olona, ary iray fiteny izy rehetra; ary izao no vao atombony atao; ka ankehitriny dia tsy hisy hosakanana aminy izay kasainy hatao. Avia, andeha hidina isika ka hampisafotofoto ny fiteniny eo, mba tsy hifankahazoan’ny tenin’ny namany intsony izy. Dia nahahaka azy hiala teo Jehovah ho eny ambonin’ny tany rehetra; ary nitsahatra tsy nanorina ny tanàna izy. Genesisy 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.”
Tamin’ny fitsaran’i Babela, izay fitsaran’i Nimroda, dia “nampielezan’ny” Tompo teny ambonin’ny “tavan’ny tany rehetra” ireo mpikomy nanaraka an’i Nimroda. Fantatr’i Nimroda sy ireo namany fa hiteraka ny fampielezana azy ireo ny fikomian’izy ireo, satria hoy izy ireo fa ny antony nanorenany ny tilikambo sy ny tanàna dia ny “hanao anarana ho antsika, fandrao hiparitaka eny ambonin’ny tavan’ny tany rehetra isika.”
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.
Amin’ny lafiny faminaniana, ny “anarana” dia tandindon’ny toetra. Ny toetra izay naorin’i Nimroda sy ireo namany dia asehon’ny asan’izy ireo, fa amin’ny voany no hahafantaranareo ny toetra. Ny vokatry ny fikomian’i Nimroda, ary noho izany ny tandindon’ny toetrany, dia ny fanorenana ny tilikambo sy ny tanàna. Ny “tilikambo” dia tandindon’ny fiangonana, ary ny “tanàna” dia tandindon’ny fanjakana. Ny anaran’ireo mpikomy niaraka tamin’i Nimroda, izay maneho ny toetrany, dia ny firaisan’ny fiangonana sy ny fanjakana, izay aseho ara-tandindona koa ho sarin’ilay bibidia.
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”.
Ny andalan-teny manondro ny fahalavoan’i Babela dia manana ilay fiteny hoe “andeha ary” miverina intelo. Ny fahatelo dia rehefa i Jehovah mitondra ny fitsarana amin’ny fampisafotofotoana ny fitenin’izy ireo sy ny fampielezana azy ho eny rehetra eny. Ilay “andeha ary” voalohany no fanomanana ho an’ilay “andeha ary” faharoa, tamin’izay nanorenan’izy ireo ny tanànany sy ny tilikambony. Rehefa nahavita ny asany izy ireo nandritra ny tantaran’ilay fanehoana faharoa ny hoe “andeha ary,” dia nidina Andriamanitra mba handinika amin’ny maso ny fikomian’izy ireo. Ilay “andeha ary” fahatelo dia fitsarana, ary ilay “andeha ary” faharoa dia fizahan-toetra hita maso. Ilay “andeha ary” voalohany dia maneho ny tsy fahombiazan’izy ireo voalohany, ary ara-paminaniana, ny fanehoana intelo ny hoe “andeha ary” dia manondro ny fizotry ny fizahan-toetra amin’ny dingana telo ao amin’ny filazantsara mandrakizay. Mbola misy fanazavana betsaka kokoa ao amin’ny fijoroana vavolombelon’ny fikomiana sy ny fahalavoan’i Nimroda, nefa ny tondrointsika fotsiny dia izao: tamin’ny fotoana voalohany nahalavoan’i Babylona (Babela), dia voamarika ilay tandindon’ny “impito,” araka ny anehoan’ny “fampielezana.” Ny fitsarana an’i Nimroda dia nasehon’ny fampielezana, ny an’i Nebokadnezara tamin’ny “impito,” ary ny an’i Belsazara tamin’ny “dimy amby roa-polo sy roa arivo sy diman-jato sy roapolo”.
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.
Ny sonian’ny Alfa sy Omega no manondro fa ny tsipika faminaniana asehon’ny toko fahefatra sy fahadimy dia ny hafatry ny ranonorana farany an’ilay anjely faharoa sy ny Antso Amin’ny Misasakalina. Manomboka amin’ny fahalavoan’i Babylona asehon’i Nebokadnezara ilay tsipika, izay manondro ny taona 1798, fony Babylona ara-panahy (ny fahefana papaly) lavo voalohany. Ary avy eo, eo amin’ny faran’ilay tsipika, dia lavo ny Babylona an’i Belsazara, manamarika ny fiandohan’ny fahalavoana miandalana an’i Babylona ara-panahy (ny fahefana papaly indray), izay manomboka amin’ny krizin’ny lalàna alahady. Misy vavolombelona roa momba ny fahalavoan’i Babylona eo am-piandohan’ilay tsipika ary vavolombelona roa eo amin’ny farany. Ny lojika ara-paminaniana dia manaiky ny sonian’ilay Fiandohana lehibe sy ilay Fiafarana, sady mahita ny lohahevitr’i Babylona lavo voamarinin’ny vavolombelona efatra ao amin’ilay tsipika asehon’ny Daniela toko fahefatra sy fahadimy.
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.
Ao amin’ny fifandraisan’ny tandindona sy ny tena fahatanterahany eo amin’i Nebokadnezara sy Belsazara, rehefa ampifanarahana amin’ny andro farany izany, dia hitantsika ny bibidia avy amin’ny tany ao amin’ny toetrany tahaka ny zanak’ondry, asehon’i Nebokadnezara; ary avy eo, rehefa miteny tahaka ny dragona izy, dia hitantsika i Belsazara. Hitantsika ao amin’ny fifandraisana ara-paminaniana fa ny tandroka Repoblikana, tarihin’ny Lalàmpanorenan’i Etazonia, dia asehon’i Nebokadnezara, ary ny fanonganana ny Lalàmpanorenana dia asehon’i Belsazara. Ho hitantsika koa i Nebokadnezara ho virijina hendry, ary i Belsazara ho virijina adala.
We will continue our consideration of Daniel chapters four and five in the next article.
Ho tohizantsika ao amin’ny lahatsoratra manaraka ny fandinihantsika ny Daniela toko fahefatra sy fahadimy.
“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.
“Nomena fahafahana maro i Belsazara hahalala sy hanao ny sitrapon’Andriamanitra. Efa hitany ny raibeny Nebokadnezara voaroaka tsy ho eo amin’ny fiarahamonin’ny olona. Efa hitany nalaina taminy ny fahendrena izay nireharehan’ilay mpanjaka feno avonavona, nataon’Ilay nanome azy izany. Efa hitany ilay mpanjaka noroahina hiala amin’ny fanjakany ka natao ho naman’ny bibidia any an-tsaha. Nefa ny fitiavan’i Belsazara ny fialam-boly sy ny fanandratana tena dia namafa ireo lesona izay tsy tokony hohadinoiny mandrakizay; ary nanao fahotana mitovy amin’ireo izay nahatonga fitsarana miharihary namely an’i Nebokadnezara izy. Nandaniany foana ireo fahafahana nomena azy tamim-pahasoavana, ka nataony tsinontsinona ny hampiasa ireo fotoana teo an-tànany mba hahafantarany ny fahamarinana. ‘Inona no tsy maintsy ataoko mba hovonjena aho?’ dia fanontaniana izay nolalovan’ilay mpanjaka lehibe nefa adala tamin’ny tsy firaharahiana.”
“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.
“Izao no loza ateraky ny fahatanorana ankehitriny izay tsy mitandrina sy sahisahy ratsy. Ny tanan’Andriamanitra dia hanaitra ny mpanota tahaka ny nanaitrany an’i Belshazara, nefa ho an’ny maro dia ho tara loatra ny hibebahana.
“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.
“Ny mpanjakan’i Babylona dia nanana harena sy voninahitra, ary tao anatin’ny fiavonavonany sy ny fitiavan-tenany nihoa-pampana dia nanandratra ny tenany hanohitra ny Andriamanitry ny lanitra sy ny tany izy. Niantehitra tamin’ny sandriny ihany izy, ka tsy nihevitra akory fa hisy sahy hiteny hoe: ‘Nahoana no manao izao ianao?’ Fa raha nanoratra soratra teo amin’ny rindrin’ny lapany ilay tanana miafina, dia raiki-tahotra i Belsazara ka nangina. Tao anatin’ny indray mipi-maso dia nesorina tanteraka taminy ny heriny, ary naetry tahaka ny zaza izy. Tsapany fa teo ambanin’ny fahefan’Ilay lehibe noho i Belsazara izy. Efa naneso ny zavatra masina izy. Ankehitriny dia nofohazina ny feon’ny fieritreretany. Tsapany fa nanana tombontsoa hahalala sy hanao ny sitrapon’Andriamanitra izy. Ny tantaran’ny raibeny dia nitsangana mazava teo anatrehany, tahaka ny soratra teo amin’ny rindrina.” Bible Echo, 25 Aprily 1898.