The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Pichqa kaq capitulopi Belsasarpa urmayninqa, tawa kaq capitulopi Nabucodonosorpa urmayninwanmi ñawpaqmantaraq rikuchisqa karqan.
“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.
“Babiloniapa qhipa kamachiqninman, imaynachus unanchasqa hina ñawpaq kaqmanpas chayamurqan, chay hina Diospa qhawariqninpa sentencianta: ‘Qhapaq rey,... qammanmi nisqa kachkan; reinoykiqa qanmanta qichusqañam.’ Daniel 4:31.” Profetas y Reyes, 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.
Nabucodonosorqa qallariyninta, Belshazzarqa tukukuyninta rikuchin qanchis chunka wata kamachisqa reinoq; chayraykum Apocalipsis capítulo trecepi kay allpa animalpa (Estados Unidos) reynonta unanchan, mayqenmi reynanan karqa Tiro llaqta qachun warmiqa (papadoqa) qonqakusqa kasqan p’unchaykunapi.
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.
Chay p’unchawpi pasakonqa, Tiro llaqtata qhispichisqa hina qonqasqa kanqa qanchis chunka watakuna, huk reyniyoq p’unchawninkunaman hina; qanchis chunka watakuna tukuptinqa, Tiro warmi waqllikuq hina takinqa. Isaías 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.
Chaymiqa, Nabucodonosorqa Estados Unidos nisqapa qallariyninta sut’inchan, Belshazzarqa Estados Unidos nisqapa tukukuynintam sut’inchan. Nabucodonosorqa Republicano waqra qallariyninta, hinallataq Protestante waqra qallariynintapas sut’inchan. Belshazzarqa Republicano hinallataq Protestante waqrakunapa tukukuynintam sut’inchan.
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.
Nabucodonosorpa hawan juicioqa “qanchis kuti” karqan. Nabucodonosorpa bestia hina kawsasqanmanta willakuyqa iskay waranqa phisqa pachak iskay chunka p’unchaykunapaq, William Millerpa ruwasqanpi apasqa karqan Levitico iskay chunka suqtayoqpi “qanchis kuti” nisqaman churananpaq, ichaqa payqa mana rimarqanchu iskay waranqa phisqa pachak iskay chunkamantachu, chayqa Belshazzarpa juiciompi simbolizasqa kasqanrayku.
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.
Kaymi qillqasqa karqan: MENE, MENE, TEKEL, UPHARSIN. Kaymi chaypa yuyaychasqanqa: MENE; Diosqa qampa qhapaq suyuykita yupaychaspa tukuchirqan. TEKEL; balanzapi llasasqa kanki, hinaspataq pisinnaq tarisqa kanki. PERES; qampa qhapaq suyuyki rakisqa kashan, hinaspataq Medokunaman Persakunamanpas qusqa. 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.
Danielpa pirqayninpi tapyapi qillqasqa mana yachaq simikunata imayna hamut’arqanman hina, “mene” nisqapas “tekel” nisqapas llasay tupuyninmi qhawarichin, chay simikunataq huk sut’in qullqipa chanintapas qhawarichinku (Éxodo 30:13, Ezequiel 45:12). Huk “mene”qa pichqa chunka siclokunam, ichaqa waranqa gerakunam. Chayrayku “mene, mene” nisqaqa iskay waranqa gerakunamanmi tupun. Huk “tekel”qa iskay chunka gerakunam. Chayrayku “mene, mene, tekel” nisqaqa iskay waranqa iskay chunka gerakunamanmi tupun. “Upharsin” nisqaqa “rakiy” niyta munan; chayraykutaq huk “mene”pa kuskanmi, pichqa pachak gerakunataqmi qhawarichin. Tukuy kuskachasqaqa iskay waranqa pichqa pachak iskay chunka yupaymanmi chayan.
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.
Qhipa kaq Sister White nisqamanta qhipa willakuyqa reqsichinmi Belshazzarqa Nebuchadnezzarwan rikch’achisqa kasqanta; ichaqa aswan sut’ita payqa iskayninkupaq chay hukllachisqa taripayninkuta sinchita rimarqan, hinallataq iskaynin taripaykunaqa Leviticus iskay chunka suqtayuqpi “qanchis kuti” nisqapa unanchan hina rikuchisqa kanku. Escriturasqa wakin simikunata llamk’achin Leviticus iskay chunka suqtayuqpi “qanchis kuti” nisqata rikuchinankupaq. Jeremíasqa chayta Diospa phiñakuynin hina rikuchin.
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.
Imaynataq Señorqa phiñakuyninpi Sionpa ususinman p’uyuta churaykurqa, hanaq pachamanta kay pachakama Israilpa sumaq kayninta urmachirqa, hinaspataq mana yuyarirqachu chakinpa tiyananta phiñakuynin p’unchawpi. Señorqa Jacobpa llapa tiyanankunata millp’urqa, mana kuyapayakuspa; piñakuyninpi Judápa ususinpa sinchi amparakunanta thuñirqa; pampakama urayachirqa: qhapaq suyunta hinallataq kamachiqninkunatapas qhellicharqa. Kallpachaqnin Israilta llapanta phiña sinchi piñakuyninwan kuchurqa: awqaq ñawpaqninmanta paña makinta qhechurqa, hinaspataq Jacobpa contra nina rawray hina rawrarqa, muyuriqninpi llapanta mikhurparin. P’akananta awqa hina wachirqa: paña makinwan atipaq hina sayaspa, Sionpa ususinpa toldonpi ñawipaq kusikaq llapanta wañuchirqa: phiñakuyninta ninahina jich’arparqa. Señorqa awqa hina karqa: Israilta millp’urqa, llapa palacionninkunata millp’urqa: sinchi amparakunanta chinkachirqa, hinaspataq Judápa ususinpi waqayta, llaquyta yaparqa. Chaqru kallpawan karpanta qhechurqa, huertapa imapas hina; huñunakuy cheqankunata thuñirqa: Señorqa Sionpi hatun raymikunata, samana p’unchawkunatapas qonqachirqa, hinaspataq phiñakuyninpa indignacionninpi qhapaqta sacerdotetawan pisipaqchaspa qhesacharqa. Señorqa altarnta wikch’urqa, santuariontapas cheqnikurqa, palacionninkunapa murallankunata awqapa makinman qoykurqa; paykunaqa Señorpa wasinpi qapariyta ruranku, hatun raymipa p’unchawninpi hina. Señorqa Sionpa ususinpa perqanta thuñiyta munarqa: cheqanchaq waskhata mast’arqa, thuñiymanta makinta mana kutichirqachu: chayrayku parapetowan perqawanpas waqarirqaku; iskayninku kuska pisi kallpayaq tukurqaku. Lamentaciones 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.
Señorpa phiñakuyninqa rikuchisqa kachkan “phiñakuyninpa piñakuynin” nisqahinata, chay phiñakuyninqa hunt’asqa karqan Israelpa hanaq suyu reynonpi hinallataq uray suyu reynonpipas. Chayraykun Daniel qelqapi “ñawpaq” hinaspa “qhipa” piñakuyninta reqsichin. Jeremíasqa reqsichinmi huk “siq’ita” Señor “mast’arqan” nisqanta, akllasqan llaqtanman phiñakuyta rurashaspan. Chay siq’itaqa Iskay Reyes qelqapipas sutinchashallantaqmi.
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.
Hinaspa Señorqa profetankuna kamachinkunawan rimarqan, nispa: Judápa reynin Manasés kay millay ruwaykunata ruwasqanrayku, paypa ñawpaqninpi kaq amorreo runakuna ruwasqanmanta aswan mana allinta ruwasqanrayku, hinaspataq Judátapas huchallirqan ídolonkuna rayku; chayrayku Israelpa Señor Diosnin kayhinata nin: Qhawariy, noqaqa Jerusalénpa hawanman, Judápa hawanmanpas, hinallataq mana allita apamusaq, pipas chaymanta uyariqpa iskaynin rinrinqa khatatanqa. Hinaspataq Samariapa tupuna waskhanmi Jerusalénpa hawanman mast’arisaq, Acabpa wasinpa plomada nist’ataqpas; hinaspataq Jerusalénta pichasaq, imaynan huk runa huk plato-ta pichan, chayhinata pichaspa, tikraspa uraman churaykuq hina. Hinaspataq herenciaymanta puchuqkunata saqisaq, hinaspataq awqankunapa makinman entregasaq; paykunataq tukuy awqankunapaq qichusqa, saqueasqa kanqaku. 2 Reyes 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”.
Diospa phiñakuyninpa “siq’in”, Moisespa “qanchis kuti” nisqanmi, ñawpaqta mast’arisqa karqa hanaq ayllunchispa qhapaq suyuman hawanman (Ahabpa wasinman), chaymantataq Judáman. “Qanchis kuti” nisqap huk Biblia rimaynin, Levítico iskay chunka suqtayuqmanta hurqusqaqa, “ch’iqchisqa” nisqanmi.
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.
Chayqa qhepamanqa piñakuypi qankunapa contraykipi purisaq; ñuqaqa, arí ñuqapuni, huchaykichejrayku qanchis kutita muchuchisqaykichej. Chaymantataq wawaykichej qharikunaq aysanta mikhunkichej, ususiykichejpa aysantapas mikhunkichej. Hatun pampaykichejta tucuchisaq, lanti-niraj rikch’achisqaykichejta urmachisaq, aychaykichejtataq dios q’otukunaq aychankuna pataman wijch’uykusaq; almaiypas qankunata millasqaykichik. Llaqtaykichejta ch’usaqyachisaq, yupaychana wasiykichejta tucuy ch’usaqman apasaq, misk’i q’apayniyoq q’osñiykichejtapas mana mallisaqchu. Hallp’aykichejta ch’usaqyachisaq; chaypi tiyaj awqaykichejpas chaymanta mancharisqa qhepakunqa. Qankunata mana judío llajtakunaman ch’eqechisaq, qhepantaq espada horq’osqata qatikachaykichej; hallp’aykichej ch’usaq kanqa, llaqtaykichejpas tunisqa kanqa. Chaypachaqa hallp’a samarisqa kasqanmanta kusikunqa, ch’usaq kashanankama, qankunataq awqaykichejpa hallp’api kashajtin; arí, chaypachapuni hallp’a samarenqa, samarisqa p’unchayninkunamanta kusikunqa. Ch’usaq kashanankama samarenqa; imaraykuchus qankuna chaypi tiyashajtiykichej mana samarisqachu samarisqa p’unchayninkunapi. Levítico 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.
Achka runakunapa chawpinpi ch’iqichisqa kasqanmanta Danielpaq hunt’asqa karqan, payqa Babiloniaman apasqa kaptin esclavo hina, Joacimpa prisionpi apasqa kasqan p’unchaykunapi. Chaymanta, Daniel “awqakunapa hallp’ampi” kashaqtin, hallp’a samarispa kusikurqan “paypa samana p’unchayninkunawan.” Iskay Crónicas willakuynin yachachiwanchismi pachaqqa Jeremiaspa qanchis chunka watankuna kasqanta, chayta Daniel reqsirqan isqon kaq kapitulumpi.
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.
Espadata qespisqakunatan Babiloniaman aparqan; chaypi paypa, chaymanta churinkunap ata serviqkuna karqanku Persia suyupa qhapaq kamachikuynin qallarikunan kama: chay hina hunt’akunampaq Señorpa simin Jeremíaspa siminwan nisqan, hallp’a samana punchawkunanta kusikuywan jap’inankama; imaraykuchus ch’usaqllaña kashaspanmi samayta waqaycharqan, qanchis chunka watakunata hunt’achinampaq. Chaymanta Persia suyupa qhapaq kamachiq Cirospa ñawpaq watapi, Jeremíaspa siminwan Señorpa nisqan hunt’akunampaq, Señorqa Persia suyupa qhapaq kamachiq Cirospa espiritunta kuyuchirqan, hinapin llapa qhapaq kamachikuyninpi willakuyta willachirqan, qillqasqatawanpas churachirqan, nispa: Kayhinatan nin Persia suyupa qhapaq kamachiq Cirospa: Hanaq pacha Dios Señorqa kay pachapi llapa qhapaq suykunata qoywan; paymi kamachiwan Judá llaqtapi Jerusalénpi paypaq wasita ruwanaypaq. ¿Pitaq qankunamanta kashan llapa paypa llaqtanmanta? Señor Diosnin paywan kachun, hinaspa wichariychun. 2 Crónicas 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.
Siminakuy nisqaqa “qanchis kuti” nisqap unanchaqninmi. Nabucodonosorpa taripasqan, “qanchis kuti” uywa hina kawsasqanmanta, Belshazarpa taripasqantam rikuchirqan, perqapi qillqasqa mistiku simikunawan sut’inchasqa: “mene, mene, tekel upharsin.” Belshazarpa taripasqantaqa maki qillqasqanmi rikuchirqan, chay qillqasqaqa iskay waranqa pichqa pachak iskay chunka nisqamanmi tupaq karqan; chayllataqmi Nabucodonosor uywa hina kawsasqan p’unchaykuna yupay, hinaspataq Levítico iskay chunka suqtayuqpi “qanchis kuti” nisqawan rikuchisqa watakuna yupaypas.
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.
Belsasarpa taripakusqan juchanchayqa, Nabucodonosorpa juchanchasqanwan rikch’akusqa kasqan, “qanchis pacha” nisqawan unanchasqa rikuchisqa karqan, hinaspataq iskaynin juchanchaykunapas “Babiloniapa urmayninta” rikuchirqanku, chaymi iskay kaq angelpa willakuyninpa unanchaqnin. Babiloniapa ñawpaq urmayninqa karqan Nimrodpa torren urmachisqa kaptin.
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.
Hinallpa kay pachapi llapa runakunaqa huk simillatam rimarqaku, huklla rimayniyoqtaq karqaku. Chaymantataq, inti lloqsimuq lawmanta purispa, Sinar sutiyoq hallp’api huk pampata tariykurqaku; chaypitaq tiyakurqaku. Hinaspataq huknin hukninta nirqaku: Haku, ladrillokunata rurasaqchis, allinta rawrachispa sinch’ita q’awasaqchis. Rumikuna rantinpiqa ladrillokunam karqa, mortero rantinpitaq asfalto karqa. Hinaspataq nirqaku: Haku, llaqtatawan huk torretawan hatarichisun, uman hanaq pacha kama chayananpaq; sutinchistaq rurakusunchis, ama llapa kay pachapi ch’iqichisqa kananpaq. Hinaptinmi Señor uraykamurqa llaqtatawan torretawan qhawanampaq, runapa churinkuna hatarichashqanta. Hinaspataq Señor nirqa: Qhawariy, kay llaqtaqa hukllam, llapankutaq huk simillayoqmi kanku; kaytam qallarisqaku ruranankupaq; kunanqa manam imapas hark’asqachu kanqa, imatapas yuyaykuspa ruranankupaq. Haku, uraykusun, chaypitaq siminkuta pantachisun, ama huknin hukninpa rimayninta entiendenankupaq. Chay hinam Señor chaymanta llapa kay pachapa hawanman ch’iqichirqan; hinaspataq llaqtata hatarichiyta saqirqaku. Génesis 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.”
Babelpa juzgamientonpi, chayqa Nimrodpa juzgamienton karqan, Señorqa Nimrodpa hatarikuqkunata “ch’eqerparqan” “tukuy kay pachapa rikranman” hina. Nimrodwan paypa masinkunawan yacharqanku hatarikusqankuqam ch’eqerpasqa kanankupaq kasqanta, paykunaqa nisqankurayku torrewan llaqtata ruwasqankupa yuyayninqa karqan “sutiyoq kayta ruwayku, ama ch’eqerpasqa kaykuqchu tukuy kay pachapa rikranman,” nispa.
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.
Proféticamente, huk “suti”qa carácterpa unanchaqninmi. Caráctertaqa Nimrodwan kuskaqkuna sayarichisqanku, ruwasqankuwanmi rikuchikun, imaraykuchus rurunkunamantam carácterta reqsinkichik. Nimrodpa hatarikuyninpa rurunqa, chayrayku carácterninpa unanchaqninpas, torreta llaqtatawan ruwasqankum karqan. Huk “torre”qa iglesia-pa unanchaqninmi, huk “llaqta”qa estadopa unanchaqninmi. Nimrodpa hatarikuqkunapa sutin, mayqinchus carácterninkuta rikuchin, iglesiawan estadowan huñusqankum karqan, chaymi animalpa imagennin hina simbolicamentepas rikuchisqa.
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”.
Babelpa urmayninta riqsichiq pasajepi kinsa kutita “go to” nisqa rimay kaqmi. Kimsakaqninpiqa Diosmi paykunapa rimayninkuta pantachispa taripayninta apamun, hinaspataq maymanchus chinkachispa mast’arikun. Ñawpaq kaq “go to” nisqaqa iskay kaq “go to” nisqapa waqaychasqanmi karqa, chaypim llaqtankuta torreykuta ima ruwakurqanku. Iskay kaq “go to” nisqa rimaypa historiankupi llamk’ayninkuta tukuchiqtinkuña, Dios uraykamurqa rebeliónninkuta rikuywan qhawarinanpaq. Kinsa kaq “go to” nisqaqa taripaymi karqa, iskay kaq “go to” nisqataq rikuywan huk suyaychasqa prueban. Ñawpaq kaq “go to” nisqaqa ñawpaq pantayninkuta sut’inchan, hinaspataq profetically kinsa kuti “go to” nisqa rimakusqanmi wiñay evangelioypa kinsa patama pruebanata riqsichin. Aswan achka willakuykuna kashan Nimrodpa rebeliónninmanta urmayninmantawan testimonipi, ichaqa ñuqanchikqa kayllatam reqsichisunchik: Babiloniaqa (Babel) ñawpaq kutipi urmaqtin, “qanchis kuti” nisqa unanchaqa, “mast’arikuy”wan sut’ichasqa hina, reqsichisqañam kachkan. Nimrodpa taripayninqa mast’arikuywanmi unanchasqa karqa, Nabucodonosorpaqa “qanchis kuti”wan, Belsasarpaqataq “iskay waranqa pichqa pachak iskay chunka” nisqawan.
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.
Alphapiwan Omegapiwan firmankaqa reqsichinmi tawaq pichqaq kapitulukunaq sut’inchasqan willakuy siq’iqa iskay kaq angelpa qhepa para willakuynin, hinaspa Chawpi Tuta Qapariynin kasqanta. Chay siqiqa qallarinmi Babiloniapa urmakuyninwan, Nabucodonosorwan sut’inchasqa, 1798 watata reqsichispa; chay pachapin yuyayniyoq Babiloniaqa (papadoqa) ñawpaq kutipi urmarqan. Chaymanta siq’ipa tukuyninpi, Belsasarpa Babilonian urman, yuyayniyoq Babiloniapa (yapamanta papadoq) sapa kuti-aswan urmayninqa qallarisqanta señalaspa, domingo ley sasachakuymanta qallarispa. Siq’ipa qallariyninpi Babiloniapa urmakuyninpaq iskay testigokuna kanku, hinaspa tukuyninpipas iskay testigokunallataqmi kanku. Proféticapa lógica nisqanqa reqsichinmi hatun Qallariypa hinaspa Tukukuypa firmanta, chay pachallapi Babiloniapa urmakuynin yachachisqa kasqanta tawa testigokunawan, Danielpa tawa hinaspa pichqa kapitulukunanwan sut’inchasqa siq’ipi rikuspa.
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.
Nabucodonosorwan Belsasarpas hina antitiponwan tiponwan tinkuyninpi, qhepa p’unchaykunawan tupachisqa kaptin, kay pachapi kaq bestiata, corderohina kasqanpi, Nabucodonosorwan rikuchisqa tarinchik; hinaspa dragón hina rimaptinqa, Belsasarta rikunchik. Profético tinkuyninpiqa rikunchikmi Republicano waqran, Estados Unidospa Constituciónninwan pusasqa, Nabucodonosorwan rikuchisqa kasqanta; hinaspa Constituciónpa tikrasqa kasqanta, Belsasarwan rikuchisqanta. Hinallataqmi rikusun Nabucodonosorta yuyaysapa doncella hina, Belsasartaq mana yuyaysapa doncella hina.
We will continue our consideration of Daniel chapters four and five in the next article.
Qatiq qillqapi Danielpa tawa kaq, pichqa kaq capitulonkunaq yuyayman qatiqllata qamasaqku hamuq artículo-pi.
“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.
Belsasarqa achka kutitaqmi karqan Diospa munayninta reqsiywan chayman hina ruwanapaq. Payqa rikurqanmi hatun taytan Nabucodonosorta runakunapaq huñunmanta qarqosqa kasqanta. Rikurqanmi chay hatun qhapaq kamachiqpa hatunchakusqan yachaynin, mayqintachus hatunchakuspa alabasqan, chay yachayta qusqanpuni Kaq runamanta qechusqa kasqanta. Rikurqanmi qhapaq kamachiqta suyunninmanta qarqosqa kasqanta, pampapi uywakunapa masinman tukusqa kasqanta. Ichaqa Belsasarpa pukllayman munakuyninwan pay kikinta hatunchay munayninqa chinkachirqan yachachikuykunata, mayqinkunataq mana hayk’aq qonqananchu karqan; chayraykutaq huchakunata ruwarqan, mayqinkunaqa Nabucodonosorpa hawanman rikch’ariq taripaykunata apamurqan. Payqa usuchirqan payman khuyapayakuyninwan qusqa kasqan kutikunata, cheqaq kayta reqsinanpaq makinpipuni kaq kutikunata mana llamk’achispa. “¿Imatataq ruwanay tiyan salvasqa kananpaq?” nisqa tapuyqa hatun, ichaqa mana yuyayniyuq qhapaq kamachiqpa mana imapaq hina saqesqan karqan.
“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.
“Kaymiqaqmi kunan p’ampachayniyuq mana yuyayniyuq, mana allinta yuyarispa ruwayman churakuq wayna sipaskunapa hatun peligro. Diospa makinmi huchasapa runata rikch’achinqa, imaynan Belshazzarta rikch’achirqan hina; ichaqa achkaqkunapaqqa ñam qhipa kaptinqa, manañam huchankumanta wanakuyta atinqakuñachu.
“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.
Babiloniapa kamachiqninqa qhapaq kayniyoqmi, hatun yupaychasqañataqmi karqa; hinaspataq hachaqman hap’isqa kikillanman qhawakusqanwanqa hanaq pacha kay pachapaq Diosninpa contranmanmi hoqarikurqa. Kikinpa kallpanllapim atienekurqa, mana yuyarispa pipas nispa atikunmanchu: “¿Imanaqtintaq kayta ruwanki?” nispa. Ichaqa pakasqa makin palacionpa pirqanpi qillqakunata siq’ispa, Belsasarqa mancharisqa, upallachisqataqmi karqa. Huk ratullapim llapan kallpanmanta q’ala q’ichusqa karqa, wawa hina p’enqachisqataq. Yachakurqanmi Belsasarmanta aswan hatun Hukpa makinpi kasqanta. Ch’uya asuntukunamanta pukllasharqan. Kunanqa sonqonpa yuyaynin rikcharimusqa karqa. Yachakurqanmi Diospa munayninta reqsinanpaq, ruwanampaqpas atiyoq kasqanta. Awqay taytanpa willakuyninqa pirqapi qillqasqa kasqan hinallataqmi paypa ñawpaqenpi sut’ita rikurimurqa. Bible Echo, April 25, 1898.