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?”
Ny tahotr’i Belsazara noho ilay soratra miafina dia tsy miresaka fotsiny ny amin’ny fahafatesany sy ny fiafaran’ny fanjakana fahenina ao amin’ny faminanian’ny Baiboly, fa koa ny teboka eo amin’ny tantara ara-paminaniana izay ihazonan’ny tahotra ny mpanjakan’ny tany. Ny “rivotra avy any atsinanana,” dia ny finoana silamo, no mahatonga ny tahotr’izy ireo. Ny tahotr’izy ireo dia tahaka ny an’ny vehivavy mihetsi-jaza, ka izany no manondro fanaintainana mitombo tsikelikely, izay tonga amin’ny hafainganam-pandeha mihamitombo hatrany. Ny tahotra dia manomboka amin’ny “ora” amin’ny fanasan’i Belsazara, na dia tamin’ny voalohany aza dia efa tonga tamin’ny 11 Septambra 2001 izany. Hatramin’izay no manomboka mikisaka hiala eo an-tanan’ireo anjely efatra mitana azy ny rivotra mandritra ny fotoanan’ny fanisiana tombo-kase ny iray hetsy sy efatra arivo sy efatra alina. Ny fitomaniana ho an’i Tyro izay asehon’i Ezekiela, dia mamaritra an’i Tyro amin’ny fametrahana ity fanontaniana ara-paminaniana ity hoe: “Iza no tanàna tahaka an’i Tyro, tahaka ilay rava eo afovoan’ny ranomasina?”
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.
Ny sambon’i Tarsisy no nihira ny aminao teo amin’ny tsenanao; ary feno ianao sady natao be voninahitra teo afovoan’ny ranomasina. Ny mpivoy anao no nitondra anao ho any amin’ny rano lalina; ny rivotra avy any atsinanana no namaky anao teo afovoan’ny ranomasina. Ny harenanao sy ny entam-barotrao, ny varotrao, ny tantsambonao sy ny mpanamory anao, ny mpanentsina triatrao sy ny mpandraharaha amin’ny varotrao, ary ny lehilahinao mpiady rehetra izay ao aminao, mbamin’ny vahoakanao rehetra izay eo afovoanao, dia ho latsaka eo afovoan’ny ranomasina amin’ny andro haharavanao. Ny tany manodidina dia hihorohoro noho ny feon’ny fitarainan’ny mpanamory anao. Ary izay rehetra mitantana ny fivoy, ny tantsambo sy ny mpanamory rehetra amin’ny ranomasina, dia hidina hiala amin’ny sambony ka hijoro eny an-tanety; ary hampandre ny feony hihatra aminao, ka hitomany mafy, ary hanipy vovoka eo an-dohany, sady hivalampatra ao anatin’ny lavenona; ary hampahosina tanteraka ny lohany izy noho ny aminao ka hisikina lamba fisaonana, ary hitomany anao amin’ny fangidian’ny fo sy ny fidradradradrana mangidy. Ary eo amin’ny fidradradradrany dia hanao hira fisaonana ho anao izy ka hitomany anao hoe: Iza no tanàna tahaka an’i Tyro, tahaka ilay levona teo afovoan’ny ranomasina? Raha nivoaka avy tany amin’ny ranomasina ny entanao, dia nahafa-po firenena maro ianao; ny hamaroan’ny harenanao sy ny varotrao no nampanan-karena ny mpanjakan’ny tany. Amin’ny andro hahavakivakian’ny ranomasina anao ao amin’ny halalin’ny rano, dia ho latsaka ny varotrao sy ny vahoakanao rehetra izay eo afovoanao. Ny mponina rehetra amin’ny nosy dia ho talanjona aminao, ary ny mpanjakany hatahotra indrindra; ho tonga sorena ny tavany. Ny mpandranto any amin’ny firenena dia hisioka anao; ho tonga fampitahorana ianao, ary tsy hisy intsony mandrakizay. Ezekiela 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.
Tyrus no tanàna, na fanjakana, izay itomanian’ny mpandranto amin’ny tany mafy, ary avy eo anontaniany hoe: “tanàna inona no tahaka an’i Tyrus?” Izany no ataony amin’ny “andro,” rehefa vaky ao anatin’ny ranomasina ilay tanàna. Ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, ilay vehivavy janga avy any Tyro, izay janga avy any Roma, izay nijangajanga tamin’ny mpanjakan’ny tany ary fantatra ho ilay tanàna lehibe izay ihavian’ny fitsarany ao anatin’ny ora iray, sy ao anatin’ny andro iray. Izy no ilay tanàna izay mampitsangana ilay fanontaniana ara-paminaniana avy amin’ireo mpanjaka sy mpandranto mitaraina.
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.
Koa dia ho tonga aminy amin’ny indray andro monja ny loza manjo azy, dia fahafatesana sy fisaonana ary mosary; ary hodorana tanteraka amin’ny afo izy; fa mahery ny Tompo Andriamanitra, Izay mitsara azy. Ary ny mpanjakan’ny tany, izay nijangajanga sy niara-niaina tamin’ny fanaranam-po taminy, dia hitomany azy sy hitaraina noho ny aminy, raha mahita ny setroky ny fandoroana azy izy, ka hijoro eny lavitra eny noho ny tahotra ny fijaliany, sady manao hoe: Indrisy, indrisy, ry Babylona, ilay tanàna lehibe, ilay tanàna mahery! fa tao anatin’ny ora iray ihany no nahatongavan’ny fitsaràna anao. Ary ny mpandranto amin’ny tany dia hitomany sy hisaona azy; fa tsy misy olona mividy ny entany intsony: dia entam-barotra volamena sy volafotsy sy vatosoa sarobidy sy perla sy rongony fotsy madinika sy volomparasy sy landy sy jaky ary hazo rehetra antsoina hoe thyine sy karazan-javatra rehetra amin’ny ivoara sy karazan-javatra rehetra amin’ny hazo tena sarobidy sy amin’ny varahina sy vy sy marbra, ary kanelina sy zava-manitra sy menaka manitra sy emboka manitra sy divay sy diloilo sy lafarinina tsara sy vary tritika sy biby fiompy sy ondry sy soavaly sy kalesy ary andevo sy fanahin’olona. Ary ny voankazo izay nirian’ny fanahinao dia efa niala taminao, ary ny zavatra rehetra izay tsara sy mihaja dia efa niala taminao, ary tsy ho hitanao intsony na oviana na oviana izany. Ny mpandranton’ireo zavatra ireo, izay nanan-karena taminy, dia hijoro eny lavitra eny noho ny tahotra ny fijaliany, mitomany sy midradradradra, ka manao hoe: Indrisy, indrisy, ilay tanàna lehibe, izay nitafy rongony fotsy madinika sy volomparasy sy jaky, ary voaravaka volamena sy vatosoa sarobidy ary perla! fa tao anatin’ny ora iray ihany dia levona ny harena lehibe toy izany. Ary ny mpifehy sambo rehetra sy ny olona rehetra ao an-tsambo sy ny tantsambo ary izay rehetra mivarotra eny an-dranomasina dia nijanona eny lavitra eny, ary niantso, raha nahita ny setroky ny fandoroana azy, ka nanao hoe: Iza no tanàna tahaka ity tanàna lehibe ity! Ary nanipy vovoka tamin’ny lohany izy ka niantso, nitomany sy nidradradradra, nanao hoe: Indrisy, indrisy, ilay tanàna lehibe, izay nanan-karena avokoa izay rehetra nanam-boninahitra tamin’ny sambo teny an-dranomasina noho ny harenany! fa tao anatin’ny ora iray ihany dia natao lao izy. Apokalypsy 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.
Ny fanokafana ny fanambaran’i Jesosy Kristy dia ahitana ny hafatry ny Antso Amin’ny Mamatonalina. Izany hafatra izany no faminaniana faharoa ao amin’ny Ezekiela toko fahatelopolo sy fito, izay mampiaina ireo taolana maina maty izay nandry teny an-dalambe nandritra ny telo andro sy tapany ho velona indray toy ny tafika mahery. Izany hafatra izany no hafatra izay ahitana ny fahamarinana fa ny finoana silamo no ampiasain’ny Tompo hitondrana fitsarana fanatanterahana amin’i Etazonia noho ny fanerena ny Alahady. Tonga izany fitsarana izany ao anatin’ilay “ora” amin’ilay horohoron-tany lehibe, izay ihany koa no “ora” nisehoan’ny soratra teo amin’ny rindrin’i Belsazara. Niteraka tahotra izany soratra izany, izay aseho ho mahazo ny mpanjaka sy ny mpandranto rehetra, rehefa ravan’ny “rivotra avy any atsinanana,” dia ny finoana silamo, ny rafitra ara-toekaren’ny tany manontolo, izay niditra mangingina tao amin’ny fanjakan’i Belsazara tamin’ny alalan’ilay “rindrina” ambany tsy noraharahaina tany atsimo.
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.
Ny “tanàna” na fanjakana izay itomanian’ny mpanjaka sy ny mpivarotra ka anontaniany hoe: “Tanàna manao ahoana no tahaka ity tanàna lehibe ity?” dia ny fanjakan’ilay vehivavy janga avy any Tyro, izay mihira ny hirany amin’izany fotoana izany sady mijangajanga amin’ireo mpanjaka ireo indrindra. Ny mpaminany rehetra dia samy miteny ny amin’ny faran’izao tontolo izao ary mifanaraka izy rehetra; koa ireo mpivarotra ao amin’i Ezekiela dia ireo mpivarotra ireo ihany ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo. Intelo ao amin’ny Apokalypsy toko faha‑valo ambin’ny folo no itomaniany hoe: “Indrisy, indrisy,” raha rava ilay tanàna lehibe sy ny rafitra ara-bolan’ny planeta tany. Ny teny grika nadika hoe “indrisy” ao amin’io andalan-teny io dia ilay teny iray ihany indrindra izay nadika intelo ao amin’ny Apokalypsy toko faha‑valo, andininy faha‑telo ambin’ny folo, ary ao dia nadika tamin’ny teny anglisy hafa.
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.
Ary nijery aho ka nandre anjely iray nanidina teny afovoan’ny lanitra, nanao tamin’ny feo mahery hoe: Loza, loza, loza ho an’izay monina ambonin’ny tany noho ny amin’ny feon’ny trompetra sisa ananan’ny anjely telo, izay mbola hitsoka! Apokalypsy 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.”
Ny mpanjaka sy ny mpandranto dia misaona ny fandringanana ny toekaren’izao tontolo izao amin’ny teny hoe: “indrisy, indrisy,” izay midika hoe “loza, loza,” ary ny “Loza” dia tandindon’ny Silamo. Ny tahotra izay mahazo an’i Belsazara sy ny lehibeny rehefa miseho eo amin’ny rindrina ny soratra, dia ilay tahotra ateraky ny fandravana ny rafitra ara-toekaren’ny planeta tany noho ny fanafihana mitohy avy amin’ny Silamo, izay ampiasain’Andriamanitra ho fitaovan’ny fitantanany mba hanatanterahany ny fitsarany mpanatanteraka amin’ireo izay misotro ny divain’i Babylona, izany hoe ny fampiharana ny Alahady. Io fahamarinana io no lohahevitr’ilay “entana” ao amin’ny Isaia 23 momba ilay vehivavy janga atao hoe “Tyro.”
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.
Faminaniana ny amin’i Tyro. Midradradradrà ianareo sambon’i Tarsisy; fa rava izy ka tsy misy trano intsony, ary tsy misy hidirana; avy any amin’ny tanin’i Kitima no nampahafantarana izany taminy. Mangìna ianareo, ry mponina amin’ny nosy; ianao izay nofenoan’ny mpandranto avy any Sidona, izay miampita ny ranomasina. Ary tamin’ny rano be no nahatongavan’ny voan’i Sihora, dia ny vokatry ny ony, ho fidiram-bolany; ary izy no tsenan’ny firenena. Menatra ianao, ry Sidona; fa niteny ny ranomasina, dia ny fiarovan’ny ranomasina, nanao hoe: Tsy marary hiteraka aho, na miteraka zaza, na mitaiza zatovo, na mampitombo virijina. Tahaka ny amin’ny tatitra momba an’i Egypta, dia ho torovana mafy izy amin’ny tatitra momba an’i Tyro. Mitaova any Tarsisy ianareo; midradradradrà, ry mponina amin’ny nosy. Moa ity va no tanànanareo falifaly, izay efa nisy hatramin’ny andro fahagola? Ny tongony ihany no hitondra azy ho lavitra mba hivahiny. Iza no efa nikasa izany hanohitra an’i Tyro, ilay tanàna mpanome satroboninahitra, izay andriana ny mpivarony, ary olo-manan-kaja amin’ny tany ny mpandrantony? Jehovah, Tompon’ny maro, no efa nikasa izany, mba handoto ny fireharehan’ny voninahitra rehetra sy hampietry ny olona manan-kaja rehetra amin’ny tany. Mamakivaky ny taninao tahaka ny ony, ry zanakavavin’i Tarsisy; tsy misy hery intsony. Naninjitra ny tànany tamin’ny ranomasina Izy, nampihorohoro ny fanjakana; Jehovah no nandidy ny amin’ilay tanàna mpandranto mba handrava ny fiarovany mafy. Ary hoy Izy: Tsy hifaly intsony ianao, ry virijina ampahorina, zanakavavin’i Sidona; mitsangàna, mitaova any Kitima; na dia any aza dia tsy hahita fitsaharana ianao. Indro ny tanin’ny Kaldeana; ity firenena ity dia tsy nisy, mandra-panorenan’ny Asyriana azy ho an’izay monina any an-efitra; nanangana ny tilikambony izy, nanorina ny lapany izy; ary naringan’izy ireo izany. Midradradradrà, ianareo sambon’i Tarsisy; fa rava ny fiarovanareo. Ary amin’izany andro izany dia ho hadino fitopolo taona Tyro, araka ny andron’ny mpanjaka iray; rehefa tapitra ny fitopolo taona dia hihira tahaka ny vehivavy janga Tyro. Raiso ny lokanga, miteteza ny tanàna, ry janga izay efa hadino; ataovy mamy ny feon-kira, mihirà hira maro, mba ho tsaroana ianao. Ary rehefa tapitra ny fitopolo taona, dia hamangy an’i Tyro Jehovah, ka hiverina amin’ny karamany izy sady hijangajanga amin’ny fanjakana rehetra amin’izao tontolo izao ambonin’ny tany. Ary ny varony mbamin’ny karamany dia ho fahamasinana ho an’i Jehovah; tsy hotehirizina na hangonina izany; fa ny varony dia ho an’izay monina eo anatrehan’i Jehovah, mba hihinana ampy sy hitafy lamba maharitra. Isaia 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.
Ny fitopolo taona, izay tahaka ny “andro ananan’ny mpanjaka iray”, dia asehon’ny fanjakan’i Babylona, fa ny mpanjaka dia fanjakana, ary Babylona ara-bakiteny dia nanjaka nandritra ny fitopolo taona. Ny fitopolo taonan’i Babylona ara-bakiteny dia nifarana tamin’ilay “ora” nisehoan’ny soratra teo amin’ny rindrin’ny efitrano fanasana nataon’i Belsazara. Tamin’io alina io indrindra no namonoana azy, tamin’ny herin’izay tonga tamin’ny alalan’ny “rindrina” tsy voamarika, fa izy dia nanao fety nisotro ny divain’i Babylona, raha ny orkesitr’i Nebokadnezara kosa nitendry ny mozika, ary ilay vehivavy janga avy any Tyro nihira ny feon-kira mamy, ary Isiraely niodina nandihy sy niankohoka.
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.
Dia azon’ny tahotra izay rehetra voakasika, satria Andriamanitra dia “nanao saina hamelezana an’i Tyro” ary “nikasa” “handoto ny fireharehan’ny voninahitra rehetra sy hampietry ny manan-kaja rehetra amin’ny tany.” Koa “nohontsanan’Andriamanitra ny fanjakana” tamin’ilay “horohorontany lehibe” tamin’izany “ora” izany, fa Andriamanitra dia “nanome didy hamelezana ilay fanjakana mpivarotra,” “mba handrava ny fiarovana mafy ao aminy.” Tamin’ilay “ora” nampahatahotra an’i Belsazara, dia nanomboka nitady ny mpanjaka sy ny mpivarotra mba hahafantatra ny hevitr’ireo teny mirehitra teo amin’ny rindrina. Efa antomotra ny fahafatesan’i Belsazara, nefa tamin’izany fotoana izany dia mbola velona ihany izy. Koa nitady hahalala ny hevitry ny teny miafina izy ary nanolotra valisoa ho an’ny olon-kendry, raha hainy ny mandika ny soratra; nefa tsy azo natao izany, satria ny olon-kendrin’i Babylona dia nampiasa fomba fandalinana ara-Baiboly izay sandoka manahaka ny fahamarinana. Toy ny fahitan’ny boky voaisy tombo-kase ireo teny miafina ireo.
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.
Dia niditra avokoa ny olon-kendry rehetra an’ny mpanjaka; nefa tsy nahay namaky ny soratra izy, na nampahafantatra tamin’ny mpanjaka ny heviny. Dia raiki-tahotra indrindra Belsazara mpanjaka, ka niova ny tarehiny teo aminy, ary talanjona ny lehibeny. Ary ny mpanjakavavy, noho ny tenin’ny mpanjaka sy ny lehibeny, dia niditra tao amin’ny efitrano fanasana; ary ny mpanjakavavy niteny ka nanao hoe: Ry mpanjaka ô, ho velona mandrakizay anie ianao; aoka tsy hampahory anao ny eritreritrao, ary aoka tsy hiova ny tarehinao. Misy lehilahy iray ao amin’ny fanjakanao, izay ananany ny fanahin’ireo andriamanitra masina; ary tamin’ny andron-drainao dia hita tao aminy ny fahazavana sy ny fahalalana ary ny fahendrena, tahaka ny fahendren’ireo andriamanitra; ary Nebokadnezara mpanjaka, rainao, dia izy, hoy izaho, rainao, no nanendry azy ho lohan’ny mpanao majia sy ny mpanandro ary ny Kaldeana sy ny mpisikidy; satria fanahy tena miavaka sy fahalalana ary fahatakarana, sy fanazavana nofy, sy famoahana ny hevitr’ireo zava-manahirana, ary famahana ny fisalasalana, no hita tao amin’io Daniela io, izay nataon’ny mpanjaka hoe Beltesazara no anarany; koa aoka hantsoina ankehitriny Daniela, dia hasehony ny heviny. Dia nampidirina teo anatrehan’ny mpanjaka Daniela. Ary ny mpanjaka niteny ka nilaza tamin’i Daniela hoe: Hianao va no Daniela izay isan’ny zanaky ny babo avy amin’ny Joda, izay nentin’ny mpanjaka raiko nivoaka avy tany Jodia? Efa reko ny aminao, fa ny fanahin’ireo andriamanitra dia ao anatinao, ary fahazavana sy fahatakarana ary fahendrena tena miavaka no hita ao anatinao. Ary ankehitriny, ny olon-kendry sy ny mpanandro dia nampidirina teo anatrehako mba hamaky ity soratra ity sy hampahafantatra amiko ny heviny; nefa tsy hainy naseho ny hevitry ny zavatra. Ary efa reko ny aminao fa hainao ny manome fanazavana sy mamaha fisalasalana; koa ankehitriny, raha hainao ny mamaky ny soratra sy mampahafantatra ahy ny heviny, dia hotafiana jaky ianao ary hasiako rojo volamena eo amin’ny vozonao, ary ho mpanapaka fahatelo ao amin’ny fanjakana ianao. Daniela 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.
Ny mpanjakavavy tao an-dapa dia tsy vadin’i Belsazara, fa mpanjakavavin’ny raibeny; ary fantany izay nahay namaky ny soratra teo amin’ny rindrina. Nisy fiangonana iray (fa ny vehivavy dia fiangonana araka ny faminaniana), tao amin’ilay fanjakana, izay nahalala izay afaka mahatakatra ny zava-miafin’Andriamanitra.
“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.’
“Nisy vehivavy iray tao an-dapa izay hendry noho izy rehetra,—ny mpanjakavavin’ny raiben’i Belsazara. Tamin’izao hamehana izao dia niteny tamin’ny mpanjaka tamin’ny teny izay nandefa taratra fahazavana ho ao amin’ny haizina izy. ‘Ry mpanjaka ô, ho velona mandrakizay anie ianao,’ hoy izy, ‘aoka tsy hampitebiteby anao ny eritreritrao, ary aoka tsy hiova ny tavanao. Misy lehilahy iray ao amin’ny fanjakanao izay misy ny fanahin’ireo andriamanitra masina ao aminy; ary tamin’ny andron’ny rainao dia hita tao aminy ny fahazavana sy ny fahalalana ary ny fahendrena, tahaka ny fahendren’ireo andriamanitra; ka ny mpanjaka Nebokadnezara, rainao, dia ny mpanjaka, eny, rainao, no nanendry azy ho lohan’ny mpanao ody, ny mpanandro, ny Kaldeana, ary ny mpisikidy; …koa aoka hantsoina i Daniela ankehitriny, fa izy no hampiseho ny hevitry ny zavatra.’”
“‘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.’
“‘Dia natolotra teo anatrehan’ny mpanjaka i Daniela.’ Niezaka nihazona tena sy nampiseho ny fahefany i Belsazara ka nanao hoe: ‘Hianao va ilay Daniela, anisan’ny zanaky ny babo avy amin’ny Joda, izay nentin’ny mpanjaka raiko nivoaka avy tany Jodia? Efa reko tokoa ny aminao, fa ny fanahin’ireo andriamanitra dia ao aminao, ary fahazavana sy fahalalana ary fahendrena miavaka no hita ao aminao…. Ary ankehitriny, raha mahay mamaky izany soratra izany hianao ka mampahafantatra ahy ny heviny, dia hotafiana jaky ianao, ary hisy rojo volamena eo amin’ny vozonao, ary ho mpanapaka fahatelo amin’ny fanjakana ianao.’”
“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.’
“Tsy talanjona noho ny bika aman’endriky ny mpanjaka Daniela, ary tsy very hevitra na voahozongozon’ny teniny. ‘Aoka ho anao ihany ny fanomezanao,’ hoy ny navaliny, ‘ary omeo olon-kafa ny valisoanao; kanefa dia hovakiako amin’ny mpanjaka ny soratra, ary hampahafantariko azy ny heviny. Ry mpanjaka ô, Andriamanitra Avo Indrindra no nanome an’i Nebokadnezara rainao fanjakana sy fahalehibeazana sy voninahitra ary haja…. Fa nony niavonavona ny fony, ary nihamafy tamin’ny fireharehana ny sainy, dia naongana hiala amin’ny seza fiandrianany izy, ary nesorina taminy ny voninahiny…. Ary ianao, zanany, ry Belsazara ô, tsy mba nanetry ny fonao, na dia fantatrao aza izany rehetra izany, fa niavona nanohitra an’Andriamanitry ny lanitra; ary nentina teo anoloanao ny fanaky ny tranony, ka ianao sy ny lehibenao sy ny vadinao ary ny vaditsindranonao dia nisotro tamin’ireny, ary nidera ireo andriamanitra volafotsy sy volamena sy varahina sy vy sy hazo ary vato, izay tsy mahita, na mandre, na mahalala; ary ilay Andriamanitra izay eo an-tanany ny fofon’ainao sady Azy ny lalanao rehetra, dia tsy mba nomem-boninahitrao.’”
“‘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.’
“Izao no soratra voasoratra: Mene, Mene, Tekel, Oufarsina. Ary izao no hevitry ny zavatra: Mene: Efa voaisan’Andriamanitra ny fanjakanao ka dia nofaranany. Tekel: Efa voalanjalanja tamin’ny mizana ianao ka hita fa latsa-danja. Peresa: Nozaraina ny fanjakanao ka nomena ny Mediana sy ny Persiana.”
“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.
“Tsy nivily niala tamin’ny adidiny i Daniela. Napetrany teo anoloan’ny mpanjaka ny fahotany, ka nasehony azy ireo lesona izay tokony ho nianarany nefa tsy nianarany. Tsy noraharahain’i Belsazara ireo zava-nitranga izay tena manan-danja taminy. Tsy novakiny araka ny tokony ho izy ny tantaran’ny raibeny. Napetraka taminy ny andraikitry ny fahalalana ny fahamarinana, nefa ilay lesona azo ampiharina izay tokony ho nianarany sy nataony dia tsy mba voarakitra tao am-pony; ary ny lalan-kalehany dia nitondra ny vokatra azo antoka.”
“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.
“Izao no fety farany feno fireharehana nataon’ny mpanjakan’ny Kaldeana; fa Ilay mahari-po amin’ny faharatsian’ny olona dia efa namoaka ny didim-pitsarana tsy azo ovàna. Belsazara dia efa nanala baraka fatratra Ilay nanandratra azy ho mpanjaka, ka nesorina taminy ny androm-pahasoavany. Raha mbola teo amin’ny fara tampon’ny fanarabariana sy ny filibana ny mpanjaka sy ny manamboniny, dia navilin’ny Persiana hiala amin’ny lalany ny Eofrata, ka niditra tao amin’ilay tanàna tsy nisy fiambenana. Raha mbola nisotro tamin’ny fanaka masina an’i Jehovah Belsazara sy ireo tompony, sady nidera ny andriamaniny volafotsy sy volamena, dia efa nijoro teo ambanin’ny mandan’ny lapa Kyrosy sy ny miaramilany. ‘Tamin’izany alina izany,’ hoy ny firaketana, ‘dia novonoina Belsazara, mpanjakan’ny Kaldeana. Ary Dariosa Mediana no nandray ny fanjakana.’” Bible Echo, 2 Mey 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.
Ao anatin’ny krizy, ny mpanjakavavy (fiangonana) dia nahafantatra fa misy loharano iray izay afaka mamantatra ny “Future for America”. Mijoro indray ao amin’ny anjarany Daniela mba hanatanteraka ny tanjony amin’ny faran’ny andro. Ny fijoroana ho vavolombelon’ny faneva izay nomen’i Shadraka sy Mesaka ary Abednego tao amin’ny lafaoro mirehitra dia omen’i Daniela ankehitriny, raha ampiany amin’ny tsipiky ny fahamarinana fa amin’ny “ora” ananan’ny krizin’ny lalàn’ny Alahady, ireo izay misolo tena ny faneva dia ho entina eo anatrehan’ny manam-pahefam-panjakana mba hijoro ho vavolombelon’ny fahamarinana.
“‘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.
“‘Hanolotra anareo ho amin’ny fitsarana izy, … eny, ary ho entina eo anatrehan’ny mpanapaka sy ny mpanjaka hianareo noho ny amiko, ho vavolombelona amin’izy ireo sy amin’ny Jentilisa.’ Matio 10:17, 18, R. V. Ny fanenjehana no hampiely ny fahazavana. Ny mpanompon’i Kristy dia hoentina eo anatrehan’ireo lehibe eto amin’izao tontolo izao, izay, raha tsy izany, dia mety tsy handre ny filazantsara mihitsy. Efa naseho tamin’ireo lehilahy ireo tamin’ny endrika diso ny fahamarinana. Nihaino fiampangana tsy marina momba ny finoan’ny mpianatr’i Kristy izy ireo. Matetika, ny hany làlana ahafahan’izy ireo mahafantatra ny tena toetrany dia ny fijoroana ho vavolombelon’ireo izay entina hotsaraina noho ny finoany. Rehefa anaovana famotorana izy ireo dia takiana hamaly, ary ny mpitsarany kosa dia voatery hihaino ny fijoroana ho vavolombelona entiny. Ny fahasoavan’Andriamanitra dia homena ny mpanompony araka izay takin’ny hamehana. ‘Homena anareo,’ hoy Jesosy, ‘amin’izany ora izany indrindra izay holazainareo. Fa tsy hianareo no miteny, fa ny Fanahin’ny Rainareo no miteny ao anatinareo.’ Rehefa manazava ny sain’ny mpanompony ny Fanahin’Andriamanitra, dia haseho amin’ny heriny sy ny hakantony avy amin’Andriamanitra ny fahamarinana. Ireo izay mandà ny fahamarinana dia hijoro hiampanga sy hampahory ny mpianatra. Nefa ao anatin’ny fahaverezana sy ny fijaliana, hatramin’ny fahafatesana aza, ny zanaky ny Tompo dia tokony haneho ny fahalemem-panahin’ilay Ohatra masina nomeny. Amin’izany no hahitana ny fifanoherana misy eo amin’ny mpiasan’i Satana sy ny solonten’i Kristy. Hasandratra eo anatrehan’ny mpanapaka sy ny vahoaka ny Mpamonjy.” Ilay Fitiavana Mandrakizay, 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.
Tahaka ireo lehilahy mendrika telo, dia tsy liana tamin’ny fanomezana na inona na inona Daniela, ary tsy nila namerimberina mialoha izay holazainy izy. Tamin’ny fomba tena tsotra no nanolorany ny hevitry ny “fotoana fito” izay naseho teo amin’ny rindrina.
We will continue the story of Belshazzar in the next article.
Hitohy ny tantaran’i Belsazara isika ao amin’ny lahatsoratra manaraka.
“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.
“Ireo izay tsy mahatoky amin’ny asan’Andriamanitra dia tsy manana foto-kevitra; ny antony manosika azy dia tsy manana toetra izay hitarika azy hisafidy ny marina amin’ny toe-javatra rehetra. Ny mpanompon’Andriamanitra dia tokony hahatsapa mandrakariva fa eo ambanin’ny mason’ny Mpampiasa azy izy. Ilay izay nijery ny fanasana feno fanimbazimbana nataon’i Belsazara dia eo amin’ny andrim-panjakantsika rehetra, ao amin’ny efitra fitanana kaontin’ny mpivarotra, ao amin’ny atrikasa manokana; ary ilay tanana tsy misy rà dia tena manoratra ny tsy firaharahianareo tokoa, tahaka ny nanoratany ny fitsarana mahatsiravina tamin’ilay mpanjaka mpiteny ratsy an’Andriamanitra. Ny fanamelohana an’i Belsazara dia voasoratra tamin’ny teny afo hoe: ‘Efa nolanjaina tamin’ny mizana ianao, ka hita fa latsa-danja’; ary raha tsy tanterahinareo ireo adidy nomen’Andriamanitra anareo, dia ho toy izany koa ny fanamelohana anareo.” Messages to Young People, 229.