The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Ko wa ga Belesatsara mo khaolong ya bohlano ho ne ho setse ho tšoantšitsoe esale pele ka ho wa ha Nebukadnesare khaolong ya bone.
“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.
“Kepada pemerintah terakhir Babel, sebagaimana secara tipologis kepada pemerintahnya yang pertama, telah datang putusan dari Penjaga ilahi itu: ‘Ya raja, ... kepadamu dinyatakan: kerajaan itu telah beralih dari padamu.’ Daniel 4:31.” Prophets and Kings, 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.
Nebukadnezar melambangkan permulaan dan Belsyazar melambangkan akhir kerajaan yang memerintah selama tujuh puluh tahun, dan dengan demikian menyimbolkan pemerintahan binatang bumi dalam Wahyu pasal tiga belas (Amerika Serikat), yang akan memerintah selama masa ketika perempuan sundal dari Tirus (kepausan) dilupakan.
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.
„Ama ga-eme n’ụbọchị ahụ, na a ga-echefu Taịa afọ iri asaa, dịka ụbọchị nke otu eze si dị: mgbe njedebe nke afọ iri asaa gasịrị, Taịa ga-abụku abụ dị ka nwanyị akwụna.” Aịsaịa 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.
Сондықтан Набуходоносор Америка Құрама Штаттарының басталуын, ал Белшазар Америка Құрама Штаттарының аяқталуын бейнелейді. Набуходоносор Республикалық мүйіздің басталуын және Протестанттық мүйіздің басталуын бейнелейді. Белшазар Республикалық және Протестанттық мүйіздің аяқталуын бейнелейді.
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.
Penghakiman yang ditimpakan ke atas Nebukadnezar ialah “tujuh masa.” Kisah tentang Nebukadnezar yang hidup seperti binatang selama dua ribu lima ratus dua puluh hari telah digunakan oleh William Miller dalam penerapannya terhadap “tujuh masa” dalam Imamat dua puluh enam, meskipun dia tidak membicarakan dua ribu lima ratus dua puluh itu, yang dilambangkan dalam penghakiman Belsyazar.
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.
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.
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.
Moa kwa tlhaloso e Daniele a e neileng mokwalo oo wa sephiri mo loboteng, mafoko “mene” le “tekel” a emela selekanyo sa bokete, gape mafoko ao a emela boleng jo bo rileng jwa madi a tshipi (Ekesodo 30:13, Esekiele 45:12). “Mene” ke dishekele di le masome a matlhano, kgotsa gera di le sekete. “Mene, mene” ka jalo e lekana le gera di le dikete tse pedi. “Tekel” ke gera di le masome a mabedi. Ka jalo “mene, mene, tekel” e lekana le gera di le dikete tse pedi le masome a mabedi. “Upharsin” e raya “go kgaoganya” mme ka jalo e raya halofo ya “mene,” e bile e emela gera di le makgolo a matlhano. Fa di kopantswe di emela palogotlhe ya dikete tse pedi le makgolo a matlhano le masome a mabedi.
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.
Pesan terakhir Sister White menunjukkan bahwa Belsyazar ditipologikan oleh Nebukadnezar, tetapi secara lebih khusus ia menekankan penghakiman yang sama-sama menimpa keduanya, dan kedua penghakiman itu dipresentasikan sebagai lambang dari “tujuh masa” dalam Imamat dua puluh enam. Ada beberapa istilah yang digunakan Kitab Suci untuk menggambarkan “tujuh masa” dalam Imamat dua puluh enam. Yeremia menggambarkannya sebagai murka Allah.
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.
Tuhân nang citnak ah Zion fanu cu meikhu hmangin a khuh a, Israel ropitnak cu van ihsin leitlun ah a tlaksiak ih, a thinlung nat ni ah a kephak hmun cu a theihsal lo! Bawipa cun Jakob ih umnak hmun pawl hmuahhmuah cu a hliamral a, khawngaih loin; a thinlung harsa zetnak ah Judah fanu ih hmun him pawl cu a siatsuah a; anmah cu leitlun ah a tlakter: ram le a lal pawl khal a tihsualter. A thinlung nasa zetnak ah Israel ih ki hmuahhmuah cu a tan a; doral hmai ahsin a kut vorhlam cu a kirhnuai a, Jakob parah mei alh vekin a kang, cumi cun a velvel ih um hmuahhmuah a kangral. Doral vekin a li a phorh a: a kut vorhlam cu ral vekin a ding a, Zion fanu ih biakinn sungah hmuh nuam zet hmuahhmuah cu a that a: a thinlung nasa zetnak cu mei vekin a luangsuak. Bawipa cu doral vekin a si; Israel cu a hliamral a, a sianginn hmuahhmuah khal a hliamral; a hmun him pawl cu a siatsuah a, Judah fanu ah riahnak le tahthimnak a tamter. A biakinn cu dum huan ih thingkawm vekin ningsuak zetin a lakpial a; pumkhawmnak hmun pawl cu a siatsuah: Bawipa cun Zion ah puai thianghlim le sabbath pawl cu theihhngilhter in a umter a, a thinlung nat nasa zetnak ah siangpahrang le puithiam cu a hnong. Bawipa cun a maicham cu a hlohthlak a, a biakinn thianghlim cu a tenhsan a, a sianginn kulh pawl cu doral kut ah a pe a; Bawipa inn ah an au aw cu puai thianghlim ni vekin a um. Bawipa cun Zion fanu ih kulhpi siatsuah dingin a tumcia a: thikrih a zarh a, siatsuahnak ihsin a kut cu a kirh lo: cuticun kulhpi le bang pawl cu a riahter a; an pahnih in an chauh thar. Thahnemnak 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.
Khatepalaho ea Morena e emeloa e le “bohale ba khalefo ea hae,” ’me khalefo ea hae e ile ea phethahatsoa holim’a ’muso oa leboea le holim’a ’muso oa boroa oa Iseraele. Ke ka lebaka leo buka ea Daniele e khethollang “khalefo” ea “pele” le ea “ho qetela.” Jeremia o supa “khoele” eo Morena “a e otlolotseng,” ha a ne a bonahatsa khalefo ea hae ho sechaba sa hae se khethiloeng. Khoele eo e boetse e boleloa ho Marena a Bobeli.
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.
Lalu TUHAN berfirman dengan perantaraan hamba-hamba-Nya, para nabi, demikian: “Oleh sebab Manasye, raja Yehuda, telah melakukan segala kekejian ini, dan telah berbuat jahat melebihi segala yang dilakukan orang Amori yang ada sebelumnya, serta telah menyebabkan Yehuda juga berdosa dengan berhala-berhalanya, maka beginilah firman TUHAN, Allah Israel: Sesungguhnya, Aku mendatangkan malapetaka sedemikian atas Yerusalem dan Yehuda, sehingga siapa pun yang mendengarnya, kedua telinganya akan berdenging. Dan Aku akan membentangkan atas Yerusalem tali pengukur Samaria dan bandul timah keluarga Ahab; dan Aku akan menghapus Yerusalem seperti seseorang menghapus sebuah pinggan, menghapuskannya lalu membalikkannya tertelungkup. Dan Aku akan meninggalkan sisa milik pusaka-Ku, serta menyerahkan mereka ke dalam tangan musuh-musuh mereka; dan mereka akan menjadi mangsa dan jarahan bagi semua musuh mereka.” 2 Raja-raja 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”.
“Garis” kemurkaan Allah, iaitu “tujuh kali” Musa, mula-mula direntangkan ke atas kerajaan utara (kaum Ahab), kemudian ke atas Yehuda. Satu lagi istilah alkitabiah bagi “tujuh kali” yang berasal daripada Imamat dua puluh enam ialah istilah “terserak”.
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.
Maka Aku pun akan menentang kamu dengan murka; dan Aku, ya Aku sendiri, akan menghajar kamu tujuh kali lipat karena dosa-dosamu. Kamu akan memakan daging anak-anakmu laki-laki, dan daging anak-anakmu perempuan akan kamu makan. Aku akan memusnahkan bukit-bukit pengurbananmu, merobohkan patung-patungmu, dan melemparkan mayat-mayatmu ke atas bangkai berhala-berhalamu, dan jiwa-Ku akan jijik terhadap kamu. Aku akan membuat kota-kotamu menjadi reruntuhan, dan menjadikan tempat-tempat sucimu sunyi sepi, dan Aku tidak akan mencium bau harum persembahan-persembahanmu. Aku akan membuat negeri itu menjadi tandus; dan musuh-musuhmu yang diam di dalamnya akan tercengang karenanya. Aku akan menyerakkan kamu di antara bangsa-bangsa, dan menghunus pedang menyusul kamu; negerimu akan menjadi tandus, dan kota-kotamu menjadi reruntuhan. Pada waktu itu negeri itu akan menikmati sabat-sabatnya, selama negeri itu terbengkalai dan kamu berada di negeri musuh-musuhmu; pada waktu itu juga negeri itu akan mendapat perhentian dan menikmati sabat-sabatnya. Selama negeri itu terbengkalai, ia akan mendapat perhentian; karena negeri itu tidak mendapat perhentian pada sabat-sabatmu, ketika kamu diam di atasnya. Imamat 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.
Ho phatlalatsoa har’a bahedene ho ile ha phethahala ho Daniele ha a isoa e le lekhoba Babylona, nakong ea botlamuoa ba Jojakime. Joale, ha Daniele a ne a le “naheng ea lira,” naha ea phomola ’me ea natefeloa ke “lisabatha tsa eona.” Buka ea Bobeli ea Likronike e re tsebisa hore nako eo e ne e le lilemo tse mashome a supileng tsa Jeremia, tseo Daniele a ileng a li lemoha khaolong ea borobong.
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.
Awo la ame siwo tso yi dzi la, etsɔ wo yi Babel; afi siwo me wòzu dɔlawo na eya kple eviwo vaseɖe esi Persia fiaɖuƒea ƒe fiadãmenya va; be woaɖo Yehowa ƒe nya si do go to Yeremia nu me la dzi, vaseɖe esi anyigba la nava kpɔ eƒe sabatwo dzidzɔ; elabena ne ɖe eƒe gbegblẽme ko wònɔ la, ekpɔa sabat, be woaɖo ƒe blaeve kple ewo la dzi. Ke le Persia fia Kores ƒe ƒe gbãtɔ me, be Yehowa ƒe nya si do go to Yeremia nu me la nawu nu, Yehowa ʋu Persia fia Kores ƒe susume, eye wòwɔ nyaƒoɖi le eƒe fiaɖuƒe blibo me, eye wòŋlɔe hã, be, Ale Kores, Persia fia, gblɔe, Dziƒo Mawu Yehowa tsɔ anyigbadzi fiaɖuƒewo katã de asi nam; eye wòde dɔ nam be maɖo xɔ na eya le Yerusalem, si le Yuda. Ame ka le mia dome, eƒe dukɔ la katã me? Yehowa eƒe Mawu nanye kplii, eye ne wòali yi. 2 Kronika 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.
Istilah “penyerakan” ialah satu lambang bagi “tujuh masa.” Penghakiman ke atas Nebukadnezar berupa “tujuh masa” hidup seperti seekor binatang melambangkan penghakiman ke atas Belsyazar, sebagaimana diwakili oleh kata-kata mistik pada dinding, “mene, mene, tekel upharsin.” Penghakiman Belsyazar diwakili oleh tulisan tangan yang bersamaan dengan dua ribu lima ratus dua puluh, bilangan hari yang sama ketika Nebukadnezar hidup seperti seekor binatang, dan bilangan tahun yang sama yang diwakili oleh “tujuh masa” dalam Imamat dua puluh enam.
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.
Penghakiman terhadap Belshazzar, yang telah dilambangkan terlebih dahulu oleh penghakiman terhadap Nebukadnezar, digambarkan secara simbolis oleh “tujuh masa,” dan kedua-dua penghakiman itu melambangkan suatu “kejatuhan Babilon,” yang merupakan lambang perkhabaran malaikat kedua. Kejatuhan pertama Babilon ialah apabila menara Nimrod dijatuhkan.
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.
ᱚᱱᱟ ᱡᱚᱛᱚ ᱫᱤᱥᱟᱹᱢ ᱢᱤᱫ ᱵᱷᱟᱥᱟ ᱟᱨ ᱢᱤᱫ ᱠᱟᱛᱷᱟ ᱛᱟᱦᱮᱸᱠᱟᱱᱟ। ᱟᱨ ᱚᱱᱟ ᱦᱚᱭ ᱮᱱᱟ ᱡᱮ, ᱡᱚᱠᱷᱚᱱ ᱩᱱᱠᱩ ᱯᱩᱨᱩᱵ ᱠᱷᱚᱱ ᱥᱮᱱᱚᱜ ᱮᱫᱟ, ᱩᱱᱠᱩ ᱥᱤᱱᱟᱨ ᱫᱤᱥᱟᱹᱢ ᱨᱮ ᱢᱤᱫ ᱢᱟᱴ ᱦᱚᱛᱚᱨ ᱧᱟᱢ ᱠᱮᱫᱟ; ᱟᱨ ᱚᱱᱰᱮ ᱵᱟᱥ ᱠᱮᱫᱟ। ᱟᱨ ᱩᱱᱠᱩ ᱢᱤᱫ-ᱢᱤᱫ ᱠᱚ ᱠᱩᱲᱟᱹᱭ ᱠᱮᱫᱟ, ᱦᱤᱡᱩ, ᱟᱵᱩ ᱤᱴ ᱛᱮᱭᱟᱨ ᱠᱟᱛᱮ ᱵᱮᱥ ᱥᱮᱠᱟᱭ ᱟᱵᱩ। ᱟᱨ ᱩᱱᱠᱩ ᱫᱷᱤᱨᱤ ᱨᱮᱭᱟᱜ ᱡᱟᱭᱜᱟᱨᱮ ᱤᱴ ᱧᱟᱢ ᱠᱮᱫᱟ, ᱟᱨ ᱜᱟᱲᱟ ᱨᱮᱭᱟᱜ ᱡᱟᱭᱜᱟᱨᱮ ᱞᱮᱯ ᱧᱟᱢ ᱠᱮᱫᱟ। ᱟᱨ ᱩᱱᱠᱩ ᱠᱩᱲᱟᱹᱭ ᱠᱮᱫᱟ, ᱦᱤᱡᱩ, ᱟᱵᱩ ᱟᱵᱩᱣᱟᱜ ᱢᱤᱫ ᱥᱟᱦᱟᱨ ᱟᱨ ᱢᱤᱫ ᱴᱟᱣᱟᱨ ᱛᱮᱭᱟᱨ ᱢᱟ, ᱡᱟᱦᱟᱸ ᱨᱮᱭᱟᱜ ᱪᱩᱴᱤ ᱥᱮᱨᱢᱟ ᱫᱷᱟᱣ ᱫᱟᱲᱮᱭᱟ; ᱟᱨ ᱟᱵᱩ ᱟᱵᱩᱣᱟᱜ ᱢᱤᱫ ᱧᱩᱛᱩᱢ ᱵᱟᱭᱦᱟᱨ ᱢᱟ, ᱡᱮᱢᱚᱱ ᱟᱵᱩ ᱡᱚᱛᱚ ᱫᱤᱥᱟᱹᱢ ᱨᱮᱱ ᱫᱷᱟᱨᱛᱤ ᱪᱮᱛᱟᱱ ᱵᱟᱝ ᱪᱷᱤᱛᱨᱟᱹᱣᱚᱜᱼᱟ। ᱛᱚᱵᱮ ᱯᱨᱟᱵᱷᱩ ᱚᱱᱟ ᱥᱟᱦᱟᱨ ᱟᱨ ᱴᱟᱣᱟᱨ ᱧᱮᱞ ᱞᱟᱜᱤᱫ ᱟᱸᱰᱮ ᱟᱨᱩᱜ ᱮᱱᱟ, ᱚᱠᱟ ᱢᱟᱱᱣᱟ ᱦᱚᱱ ᱠᱚ ᱵᱟᱭᱟᱨ ᱮᱫᱟ। ᱟᱨ ᱯᱨᱟᱵᱷᱩ ᱠᱩᱲᱟᱹᱭ ᱠᱮᱫᱟ, ᱧᱮᱞ ᱢᱮ, ᱦᱚᱲ ᱠᱚ ᱢᱤᱫ, ᱟᱨ ᱩᱱᱠᱩ ᱡᱚᱛᱚ ᱢᱤᱫ ᱵᱷᱟᱥᱟ ᱠᱚ ᱢᱮᱱᱟᱜᱼᱟ; ᱟᱨ ᱱᱚᱣᱟ ᱠᱟᱹᱢᱤ ᱩᱱᱠᱩ ᱮᱦᱚᱵ ᱮᱫᱟ: ᱟᱨ ᱱᱤᱛ ᱚᱱᱟ ᱡᱚᱛᱚ, ᱚᱠᱟ ᱠᱟᱹᱢᱤ ᱩᱱᱠᱩ ᱢᱚᱱ ᱨᱮ ᱛᱷᱟᱹᱣ ᱠᱮᱫᱟ ᱠᱚ, ᱩᱱᱠᱩ ᱛᱷᱮᱱ ᱵᱟᱝ ᱟᱴᱠᱟᱣᱚᱜᱼᱟ। ᱦᱤᱡᱩ, ᱟᱵᱩ ᱟᱲᱟᱨ ᱡᱟᱞᱟ, ᱟᱨ ᱚᱱᱰᱮ ᱩᱱᱠᱩᱣᱟᱜ ᱵᱷᱟᱥᱟ ᱜᱩᱞᱢᱟᱹᱞ ᱢᱟ, ᱡᱮᱢᱚᱱ ᱩᱱᱠᱩ ᱢᱤᱫ-ᱢᱤᱫ ᱨᱮᱱᱟᱜ ᱠᱟᱛᱷᱟ ᱵᱟᱝ ᱵᱩᱡᱷᱟᱹᱣ ᱫᱟᱲᱮᱭᱟ। ᱱᱚᱣᱟ ᱠᱟᱨᱚᱱ ᱯᱨᱟᱵᱷᱩ ᱩᱱᱠᱩᱠᱚ ᱚᱱᱰᱮ ᱠᱷᱚᱱ ᱡᱚᱛᱚ ᱫᱤᱥᱟᱹᱢ ᱨᱮᱱ ᱫᱷᱟᱨᱛᱤ ᱪᱮᱛᱟᱱ ᱪᱷᱤᱛᱨᱟᱹᱣ ᱠᱮᱫᱟ: ᱟᱨ ᱩᱱᱠᱩ ᱥᱟᱦᱟᱨ ᱵᱟᱭᱟᱨ ᱠᱟᱹᱢᱤ ᱵᱚᱱᱫ ᱠᱮᱫᱟ। ᱡᱮᱱᱮᱥᱤᱥ 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.”
Pada penghakiman atas Babel, yaitu penghakiman atas Nimrod, Tuhan “menyerakkan” para pemberontak Nimrod ke seluruh “permukaan bumi.” Nimrod dan para pengikutnya mengetahui bahwa pemberontakan mereka akan menyebabkan mereka diserakkan, sebab mereka telah berkata bahwa dorongan untuk membangun menara dan kota itu ialah untuk “membuat nama bagi kita, supaya kita jangan terserak ke seluruh permukaan bumi.”
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.
“Naka” ka porofeteng tsela ke sesupo sa semelo. Semelo se Nimroda le badirimmogo ba gagwe ba se tlhomileng se emelwa ke ditiro tsa bone, gonne lo tla itse semelo ka maungo. Leungo la botsuolodi jwa ga Nimroda, ka jalo sesupo sa semelo sa gagwe, e ne e le kago ya tora le motse. “Tora” ke sesupo sa kereke, mme “motse” ke sesupo sa puso. Leina la batlhanogi ba ga Nimroda, le le emelang semelo sa bone, e ne e le kopano ya kereke le puso, e gape e emelwang ka tsela ya sesupo e le setshwantsho sa sebata.
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”.
Tema yang mengenal pasti kejatuhan Babel mengandungi ungkapan “mari” yang diulangi tiga kali. Yang ketiga ialah apabila Tuhan mendatangkan penghakiman dengan mengacaukan bahasa mereka dan menyerakkan mereka ke merata-rata. “Mari” yang pertama ialah persediaan bagi “mari” yang kedua, ketika mereka membina kota dan menara mereka. Apabila mereka telah menyelesaikan pekerjaan mereka dalam sejarah ungkapan kedua “mari,” Tuhan turun untuk meninjau secara nyata pemberontakan mereka. “Mari” yang ketiga ialah penghakiman, dan “mari” yang kedua ialah suatu ujian visual. “Mari” yang pertama melambangkan kegagalan pertama mereka, dan secara nubuatan, ungkapan “mari” yang dinyatakan tiga kali itu mengenal pasti proses pengujian tiga langkah bagi injil yang kekal. Masih banyak lagi maklumat dalam kesaksian tentang pemberontakan dan kejatuhan Nimrod, tetapi kita hanya sedang mengenal pasti bahawa kali pertama Babilon (Babel) jatuh, lambang “tujuh masa,” sebagaimana diwakili oleh “penyerakan,” dikenal pasti. Penghakiman Nimrod dilambangkan oleh suatu penyerakan, Nebukadnezar oleh “tujuh masa” dan Belsyazar oleh “dua ribu lima ratus dua puluh”.
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.
ཨཱལ་ཕ་དང་ཨོ་མེ་ག་ཡི་མཚན་རྟགས་དེས། བཞི་པ་དང་ལྔ་པའི་ལེའུ་དག་གིས་མཚོན་པའི་ལུང་བསྟན་གྱི་ཐིག་ཕྲེང་དེ། ཕོ་ཉ་གཉིས་པའི་ལོ་མ་ཕྱི་མའི་འཕྲིན་དང་། མཚན་གུང་གི་འབོད་སྐུལ་ཡིན་པར་ངོས་འཛིན་བྱེད། ཐིག་ཕྲེང་དེའི་འགོ་བཙུགས་པ་ནི། ནེ་བུ་ཁད་ནེ་ཙར་གྱིས་མཚོན་པའི་བཱ་བེལ་ལོན་གྱི་འགྱེལ་བ་ཡིན་ལ། དེས་1798ལོ་ངོས་འཛིན་བྱེད། དེ་ནི་ཐེངས་དང་པོར་ཆོས་ཕྱོགས་ཀྱི་བཱ་བེལ་ལོན་(པཱ་པ་སི)་འགྱེལ་བའི་དུས་ཡིན། དེ་ནས་ཐིག་ཕྲེང་གི་མཇུག་ཏུ། བེལ་ཤ་ཙར་གྱི་བཱ་བེལ་ལོན་འགྱེལ་ཏེ། ཉི་མའི་ཉིན་ཁྲིམས་ཀྱི་ཉེན་ཁ་ནས་འགོ་བཙུགས་པའི་ཆོས་ཕྱོགས་ཀྱི་བཱ་བེལ་ལོན་(པཱ་པ་སི་ཡང་བསྐྱར)་རིམ་བཞིན་འགྱེལ་བའི་འགོ་མཚོན་བྱེད། ཐིག་ཕྲེང་གི་འགོ་ལ་བཱ་བེལ་ལོན་གྱི་འགྱེལ་བའི་དཔང་པོ་གཉིས་ཡོད་ལ། མཇུག་ལའང་དཔང་པོ་གཉིས་ཡོད། ལུང་བསྟན་གྱི་རིགས་པས། འགོ་དང་མཐའ་ཆེན་པོའི་མཚན་རྟགས་དེ་ངོས་འཛིན་བྱེད་ཅིང་། དུས་མཉམ་དུ་དཱ་ནི་ཨེལ་གྱི་ལེའུ་བཞི་པ་དང་ལྔ་པས་མཚོན་པའི་ཐིག་ཕྲེང་ནང་། བཱ་བེལ་ལོན་གྱི་འགྱེལ་བ་ཞེས་པའི་གནད་དོན་དེ་དཔང་པོ་བཞིས་བདེན་དཔང་བྱས་པར་མཐོང་།
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.
ကာလအရိပ်နှင့် အဖြည့်အစုံအကြားသော နေဗုခဒ်နေဇာနှင့် ဗေလရှာဇာတို့၏ ဆက်နွယ်မှုကို နောက်ဆုံးသောကာလများနှင့် ကိုက်ညီစွာ တင်ပြကြည့်လျှင်၊ သိုးငယ်ကဲ့သို့သော အခြေအနေရှိသည့် မြေကြီးတိရစ္ဆာန်ကို နေဗုခဒ်နေဇာဖြင့် ကိုယ်စားပြုထားသည်ကို တွေ့ရပြီး၊ ထို့နောက် ၎င်းသည် နဂါးကဲ့သို့ ပြောဆိုသောအခါ ဗေလရှာဇာကို တွေ့မြင်ရသည်။ ပရောဖက်ပြုဆက်နွယ်မှုအတွင်း၌လည်း အမေရိကန်ပြည်ထောင်စု၏ ဖွဲ့စည်းအုပ်ချုပ်ပုံအခြေခံဥပဒေက ဦးဆောင်သည့် ရီပတ်ဘလီကန်ချိုကို နေဗုခဒ်နေဇာဖြင့် ကိုယ်စားပြုထားပြီး၊ ဖွဲ့စည်းအုပ်ချုပ်ပုံအခြေခံဥပဒေကို လှန်ပစ်ခြင်းကို ဗေလရှာဇာဖြင့် ကိုယ်စားပြုထားသည်ကို တွေ့မြင်ရသည်။ ထို့အပြင် နေဗုခဒ်နေဇာကို ပညာရှိသော အပျိုကညာအဖြစ်နှင့် ဗေလရှာဇာကို မိုက်မဲသော အပျိုကညာအဖြစ်လည်း ကျွန်ုပ်တို့ တွေ့မြင်ရမည်။
We will continue our consideration of Daniel chapters four and five in the next article.
म्हणून, पुढील लेखात आपण दानिएलच्या चौथ्या व पाचव्या अध्यायांचा विचार पुढे चालू ठेवू.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.
“Belshazzar telah diberikan banyak kesempatan untuk mengetahui dan melakukan kehendak Allah. Ia telah melihat kakeknya, Nebukadnezar, dihalau dari pergaulan manusia. Ia telah melihat akal budi yang dibanggakan raja yang congkak itu diambil oleh Dia yang memberikannya. Ia telah melihat raja itu diusir dari kerajaannya, lalu dijadikan teman binatang-binatang di padang. Tetapi kecintaan Belshazzar kepada hiburan dan pemuliaan diri menghapuskan pelajaran-pelajaran yang seharusnya tidak pernah ia lupakan; dan ia melakukan dosa-dosa yang serupa dengan dosa-dosa yang mendatangkan hukuman yang nyata atas Nebukadnezar. Ia menyia-nyiakan kesempatan-kesempatan yang dengan murah hati dianugerahkan kepadanya, dengan lalai menggunakan kesempatan-kesempatan yang ada dalam jangkauannya untuk mengenal kebenaran. ‘Apakah yang harus kuperbuat supaya aku diselamatkan?’ adalah pertanyaan yang dilewati begitu saja dengan sikap acuh tak acuh oleh raja yang besar namun bodoh itu.”
“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.
“Sein buaŋna a ni, sumtuak mo, daamna youth nɛ tɛna la ka ŋun sɔŋ. Naawuni nu’ug la ka yɔɔg daabia la n tiigli nɛ Belshazzar, ama nɛ a boŋ zuɔ a pam la, ka li baŋa tɛɛga ka ba lebis tuuma.”
“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.
“'Musi wa Babelona a e-na le mahumo le tlotlo, mme boikgohomoso jwa gagwe jo bo tletseng boitumediso jwa boithati bo ne jwa mo godisa kgatlhanong le Modimo wa legodimo le lefatshe. O ne a ikaegile ka letsogo la gagwe ka esi, a sa akanye gore go na le ope yo o ka lekang go re, ‘Ke eng fa o dira jaana?’ Mme e rile seatla seo se gakgamatsang se kwala ditlhaka mo leboteng la ntlo ya gagwe ya bogosi, Beleshatesare a tshoga mme a didimala. Ka ponyo ya leitlho o ne a amogiwa thata ya gagwe gotlhelele, a kokobediwa jaaka ngwana. O ne a lemoga gore o ne a le mo seatleng sa Yo o gaisang Beleshatesare. O ne a ntse a sotla dilo tse di boitshepo. Jaanong segakolodi sa gagwe sa tsosiwa. O ne a lemoga gore o ne a neilwe tshiamelo ya go itse le go dira thato ya Modimo. Hisetori ya rraagwemogolo e ne ya ema sentle fa pele ga gagwe fela jaaka mokwalo o o mo leboteng.” Bible Echo, April 25, 1898.