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?”
Ubwoba bwa Belushazari bwatewe n’inyandiko y’amayobera bwerekeye atari urupfu rwe gusa n’iherezo ry’ubwami bwa gatandatu bwo mu buhanuzi bwa Bibiliya, ahubwo bunerekeza no ku ngingo yo mu mateka y’ubuhanuzi igihe ubwoba bufata abami bo mu isi. Ubwoba bwabo buterwa n’“umuyaga w’iburasirazuba” wa Isilamu. Ubwoba bwabo bumeze nk’ubw’umugore uri ku nda, bityo bukagaragaza ububabare bugenda bwiyongera buhoro buhoro, buza burushaho kwihuta. Ubwoba butangira ku “isaha” y’umunsi mukuru wa Belushazari, nubwo bwabanje kugera ku wa 11 Nzeri 2001. Uhereye ubwo, imiyaga itangira kunyura mu ntoki z’abamarayika bane bayifashe mu gihe cyo gushyiraho ikimenyetso ku bantu ibihumbi ijana na mirongo ine na bine. Amaganya yo kuririra Tiro Ezekiyeli avuga, asobanura Tiro abaza ikibazo cy’ubuhanuzi ati: “Ni uwuhe mudugudu umeze nka Tiro, umeze nk’uwarimburiwe hagati mu nyanja?”
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.
Amato y’i Tarushishi yagusingije mu bucuruzi bwawe; kandi wari waruzuye, ugirwa uw’icyubahiro gikomeye cyane hagati y’inyanja. Abasunikaga ubwato bwawe bakugejeje mu mazi magari; umuyaga wo mu burasirazuba wakumenaguye hagati y’inyanja. Ubutunzi bwawe, n’amasoko yawe, n’ubucuruzi bwawe, abasare bawe, n’abatware b’ubwato bwawe, n’abafundi bafatanya ubwato bwawe, n’abacuruza ibicuruzwa byawe, n’ingabo zawe zose ziri muri wowe, n’iteraniro ryawe ryose riri hagati muri wowe, bizagwa hagati mu nyanja ku munsi wo kurimbuka kwawe. Imidugudu izahinda umushyitsi kubera ijwi ryo gutaka kw’abatware b’ubwato bwawe. Kandi abafata ingashya bose, abasare, n’abatware b’ubwato bose bo mu nyanja, bazamanuka bave mu mato yabo, bahagarare ku butaka; kandi bazarangurura amajwi yabo bagutakire, barire cyane mu mubabaro, bisukeho umukungugu ku mitwe, biyiringire mu ivu; kandi baziyogoshesha rwose kubera wowe, bambare ibigunira, bakuririre mu gusharira kw’umutima no mu kuboroga gukomeye. Kandi mu kurira kwabo bazakuririmbira indirimbo y’icyunamo, bakuborogere bavuga bati: “Ni uwuhe murwa umeze nka Tiro, nka wa wundi urimburiwe hagati y’inyanja?” Igihe ibicuruzwa byawe byasohokaga biva mu nyanja, wahazaga amahanga menshi; wateje abakuru b’isi ubutunzi bwinshi kubw’ubwinshi bw’ubutunzi bwawe n’ubucuruzi bwawe. Mu gihe uzamenagurwa n’inyanja mu burebure bw’amazi, ubucuruzi bwawe n’iteraniro ryawe ryose riri hagati muri wowe bizagwa. Abatuye ku birwa bose bazagutangarira, n’abami babo bazaterwa ubwoba bwinshi, mu maso habo hagaragaze guhagarika umutima. Abacuruzi bo mu mahanga bazakwisopforaho; uzahinduka ikintu giteye ubwoba, kandi ntuzongera kubaho ukundi.” Ezekiyeli 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.
Tayiro ni wo mujyi, cyangwa ubwami, abacuruzi b’isi baririra cyane, hanyuma bakabaza bati: “Ni uwuhe mujyi umeze nka Tayiro?” Ibyo babikora muri icyo “gihe,” ubwo uwo mujyi umenwe mu nyanja. Mu Byahishuwe igice cya cumi n’umunani, maraya wa Tiro, ari we maraya wa Roma, wakoze ubusambanyi n’abami bo mu isi kandi akamenyekana ko ari wa mujyi ukomeye urubanza rwawo ruza mu isaha imwe no mu munsi umwe. Ni we mujyi utuma havuka icyo kibazo cy’ubuhanuzi kivugwa n’abami n’abacuruzi barira.
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.
Ni cyo gituma ibyago bye bizamugeraho mu munsi umwe: urupfu, n’icyunamo, n’inzara; kandi azatwikwa rwose n’umuriro; kuko Uwiteka Imana imucira urubanza akomeye. Kandi abami bo mu isi, basambanye na we kandi babanaga na we mu buzima bw’ubutunzi n’ibinezeza, bazamuririra kandi bamuborogere, nibabona umwotsi wo gushya kwe, bahagarara kure batinya kubabazwa kwe, bavuga bati: Yoo, yoo, wa murwa munini Babuloni, wa murwa ukomeye we! Kuko urubanza rwawe ruje mu isaha imwe. Kandi abacuruzi bo mu isi bazamuririra kandi bamuborogere; kuko nta wukigura ibicuruzwa byabo ukundi: ibicuruzwa by’izahabu, n’ifeza, n’amabuye y’igiciro cyinshi, n’amasaro, n’imyenda myiza y’igitare, n’umutuku, n’ihariri, n’umuhemba, n’ubwoko bwose bw’ibiti bya thiyine, n’ubwoko bwose bw’inzabya z’amahembe y’inzovu, n’ubwoko bwose bw’inzabya z’ibiti by’igiciro cyinshi cyane, n’iz’umuringa, n’iz’icyuma, n’iz’amabuye ya marimari, na sinamoni, n’imibavu ihumura neza, n’amavuta yo kwisiga, n’ububani, na vino, n’amavuta, n’ifu nziza, n’ingano, n’amatungo, n’intama, n’amafarashi, n’amagare, n’abagaragu, n’ubugingo bw’abantu. Kandi imbuto umutima wawe wararikiye zagutaye, kandi ibintu byose byiza kandi by’akataraboneka byagutaye, kandi ntuzongera kubibona ukundi rwose. Abacuruzi b’ibyo bintu, abakungahajwe na we, bazahagarara kure batinya kubabazwa kwe, barira kandi baboroga, bavuga bati: Yoo, yoo, wa murwa munini, wari wambaye umwenda mwiza w’igitare, n’umutuku, n’umuhemba, kandi warimbishijwe izahabu, n’amabuye y’igiciro cyinshi, n’amasaro! Kuko mu isaha imwe ubutunzi bungana butyo bupfuye ubusa. Kandi umutware wese w’ubwato, n’abagenda bose bari mu mato, n’abasare, n’abakora ubucuruzi bose mu nyanja, bahagarara kure, maze barataka babonye umwotsi wo gushya kwe, bavuga bati: Ni uwuhe murwa uhwanye n’uyu murwa munini! Maze bīrogēra umukungugu ku mitwe, barataka, barira kandi baboroga, bavuga bati: Yoo, yoo, wa murwa munini, uwo abakiraga amato mu nyanja bose bakungahiyemo bitewe n’igiciro cyinshi cyawo! Kuko mu isaha imwe ahindutse umusaka. Ibyahishuwe 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.
Guhishurwa kw’Ibyahishuwe bya Yesu Kristo kubiyemo ubutumwa bw’Amaborogo ya Saa Sita z’ijoro. Ubwo butumwa ni bwo buhanuzi bwa kabiri bwo muri Ezekiyeli mirongo itatu n’irindwi, buzura amagufwa yumye yari aryamye mu mihanda iminsi itatu n’igice, bukayahindura ingabo ikomeye igaruwe mu bugingo. Ubwo butumwa ni bwo butumwa bukubiyemo ukuri ko ari Isilamu Umwami akoresha kugira ngo azane urubanza nyubahirizwa ku Leta Zunze Ubumwe z’Amerika kubera guhata abantu kubahiriza ku Cyumweru. Urwo rubanza rugera mu “isaha” y’umutingito ukomeye, ari na yo “saha” inyandiko yagaragariye ku rukuta rwa Belushazari. Iyo nyandiko yateje ubwoba, ari bwo bugaragazwa nk’ubufata abami bose n’abacuruzi igihe imiterere y’ubukungu bw’isi yose isenywa n’“umuyaga wo iburasirazuba” wa Isilamu, binjiye rwihishwa mu bwami bwa Belushazari banyuze ku “rukuta” rwo hasi rwari rwarirengagijwe mu majyepfo.
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.
“Umujyi” cyangwa ubwami abo bami n’abacuruzi baririra bakavuga bati: “ni uwuhe mujyi uhwanye n’uyu mujyi ukomeye?” ni ubwami bw’indaya y’i Tiro, ari yo noneho irimo kuririmba indirimbo zayo no gusambana n’abo bami nyine. Abahanuzi bose bavuga iby’iherezo ry’isi kandi bahuriza hamwe, bityo abacuruzi ba Ezekiyeli ni bo bacuruzi bamwe bo mu Ibyahishuwe igice cya cumi n’umunani. Inshuro eshatu mu Ibyahishuwe igice cya cumi n’umunani bararira bati: “Mbega, mbega,” ubwo uwo mujyi ukomeye n’imiterere y’imari y’isi yose birimo guhirikwa. Ijambo ry’Ikigereki ryahinduwemo “Mbega,” muri uwo murongo, ni ryo jambo nyir’izina ryahinduwemo inshuro eshatu mu Ibyahishuwe igice cya munani, umurongo wa cumi na gatatu, kandi aho rikaba ryarahinduwemo irindi jambo ritandukanye ry’Icyongereza.
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.
Nuko nditegereza, numva marayika aguruka anyura hagati mu ijuru, avuga n’ijwi rirenga ati: Ibyago, ibyago, ibyago bibaye ku batuye isi, bitewe n’andi majwi y’impanda z’abamarayika batatu basigaye, bagiye kuvuza! Ibyahishuwe 8:13.
The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”
Abami n’abacuruzi baririra irimbuka ry’ubukungu bw’isi bavuga bati: “mbega, mbega,” bisobanura ngo “ishyano, ishyano,” kandi iryo “Shyano” ni ikimenyetso cya Isilamu. Ubwoba bufata Belushazari n’abatware be igihe inyandiko igaragaye ku rusika, ni ubwoba buterwa n’igihe imiterere y’ubukungu bw’umubumbe w’isi irimbuwe n’ibitero bikomeza biturutse kuri Isilamu, iyo Imana ikoresha nk’igikoresho cyayo cy’ubuyobozi bwayo kugira ngo isohoze urubanza rwayo nyakuri ku banywa vino ya Babuloni, ari byo gushyira mu bikorwa ugusonerwa ku Cyumweru. Uku kuri ni yo nsanganyamatsiko y’uwo “mutwaro” wo muri Yesaya makumyabiri na gatatu uvuga maraya wa “Tiro.”
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.
Umutwaro wa Tiro. Nimuboroge, mwa mato yo i Tarushishi; kuko yarimbuwe, ku buryo hatakiri inzu, hatakiri aho kwinjirira: babihishuriwe bavuye mu gihugu cy’i Kitimu. Muceceke, mwa baturage bo ku kirwa mwe; wowe uwo abacuruzi b’i Sidoni, bambuka inyanja, bujuje ubutunzi. Kandi ku mazi menshi urubuto rwa Sihori, umusaruro w’uruzi, ni rwo rubwinjiriza; kandi yabaye isoko ry’amahanga. Tera isoni, wa Sidoni we; kuko inyanja yavuze, ari yo gihome cy’inyanja, iti: “Sinigeze ndamukwa, kandi sinabyaye abana, sinarerereye abasore, kandi sinakuze inkumi.” Nk’uko byagenze ku nkuru yerekeye Egiputa, ni ko bazababazwa cyane n’inkuru yerekeye Tiro. Nimwambuke mujye i Tarushishi; nimuboroge, mwa baturage bo ku kirwa mwe. Mbese uyu ni wo mudugudu wanyu w’ibyishimo, ufite inkomoko kuva mu bihe bya kera cyane? Ibirenge byawo ubwabyo ni byo bizawujyana kure kuba umunyamahanga. Ni nde wafashe uyu mugambi ku Tiro, umudugudu wambika amakamba, uwo abacuruzi bawo ari ibikomangoma, n’abashabitsi bawo bakaba abanyacyubahiro bo mu isi? Uwiteka Nyiringabo ni we wabigambiriye, kugira ngo ahumanye ubwibone bw’ubwiza bwose, no gusuzuguza abanyacyubahiro bose bo mu isi. Ambuka igihugu cyawe nk’uruzi, wa mukobwa wa Tarushishi we: nta mbaraga zikiriho. Yarambuye ukuboko kwe hejuru y’inyanja, anyeganyeza ubwami; Uwiteka yatanze itegeko ku mudugudu w’ubucuruzi, ngo asenye ibihome byawo. Kandi aravuga ati: “Ntuzongera kwishima ukundi, wa nkumi yakandamijwe, mukobwa wa Sidoni we; haguruka, wambukire i Kitimu; n’aho na ho ntuzaruhukira.” Dore igihugu cy’Abakaludaya; ubu bwoko ntibwariho, kugeza aho Umunyashuriya akibashingiye bo baba mu butayu: bashyizeho iminara yacyo, bubaka ingoro zacyo; maze aragisenya. Nimuboroge, mwa mato yo i Tarushishi mwe; kuko igihome cyanyu kirimbuwe. Kandi kuri uwo munsi Tiro izibagirana imyaka mirongo irindwi, nk’iminsi y’umwami umwe: imyaka mirongo irindwi nirangira, Tiro izaririmba nk’indaya. Fata inanga, uzenguruke umudugudu, wa ndaya yibagiranye we; kuvuza neza, uririmbe indirimbo nyinshi, kugira ngo wongere kwibukwa. Kandi nyuma y’imyaka mirongo irindwi, Uwiteka azasura Tiro, na yo isubire ku ngororano yayo, ikore ubusambanyi n’ubwami bwose bwo mu isi buri ku isi hose. Kandi ibicuruzwa byayo n’ingororano yayo bizaba kwezwa k’Uwiteka: ntibizabikwa kandi ntibizahunikwa; kuko ibicuruzwa byayo bizaba iby’abatura imbere y’Uwiteka, kugira ngo babone ibyo kurya bihagije n’imyambaro iramba. Yesaya 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.
Imyaka mirongo irindwi, ari yo “minsi y’umwami umwe”, igereranywa n’ubwami bwa Babuloni, kuko umwami aba ari ubwami, kandi Babuloni nyakuri yategetse imyaka mirongo irindwi. Imyaka mirongo irindwi ya Babuloni nyakuri yarangiye muri cya “gihe” inyandiko yagaragaye ku nkuta z’icyumba cy’ibirori bya Belushazari. Muri iryo joro nyir’izina yarishwe, n’imbaraga zaje zinyuze mu “rukuta” zitabonywe, kuko yari ari mu birori anywa vino ya Babuloni, mu gihe itsinda ry’abacuranzi ba Nebukadinezari ryacurangaga umuziki, maze indaya y’i Tiro ikaririmba indirimbo nziza y’ijwi rinoze, kandi Isirayeli yateye umugongo Imana ikabyina kandi ikunama.
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.
Nuko ubwoba bufata bose bari babigizemo uruhare, kuko Imana yari “yagambiriye kuri Tiro” kandi yari “yaragennye” “gusiga icyasha ku bwibone bw’ubwiza bwose, no gusuzuguza abanyacyubahiro bose bo mu isi.” Ni cyo cyatumye Imana “inyeganyeza ubwami” ikoresheje “umutingito ukomeye” wo muri iryo “saha,” kuko Imana yari “yarategetse ku bwami” bw’abacuruzi, “kurimbura ibihome byabwo.” Muri iyo “saha” y’ubwoba bwa Belushazari, abami n’abacuruzi batangiye gushakashaka kugira ngo basobanukirwe n’icyo ayo magambo y’umuriro yari yanditswe ku rukuta asobanuye. Urupfu rwa Belushazari ruri hafi kuba, ariko icyo gihe yari akiri muzima. Ni cyo cyatumye ashaka gusobanukirwa ayo magambo y’amayobera kandi asezeranya ibihembo abanyabwenge, nibashobora gusobanura iyo nyandiko, ariko ntibyashobokaga, kuko abanyabwenge b’i Babuloni bakoreshaga uburyo bwo kwiga Bibiliya bwari impimbano y’ukuri. Ayo magambo y’amayobera ameze nk’iyerekwa ry’igitabo gifatanyijweho ikimenyetso.
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.
Nuko abanyabwenge bose b’umwami barinjira; ariko ntibabasha gusoma ibyanditswe, cyangwa kumenyesha umwami ibisobanuro byabyo. Nuko umwami Belushazari ahagarika umutima cyane, mu maso he harahinduka, kandi abatware be barumirwa. Noneho umwamikazi, abitewe n’amagambo y’umwami n’ay’abatware be, yinjira mu nzu y’ibirori; maze umwamikazi aravuga ati: Mwami, urame iteka ryose; ibitekerezo byawe ntibikaguhagarike umutima, kandi mu maso hawe ntihagahinduke. Hariho umuntu mu bwami bwawe urimo umwuka w’imana zera; kandi mu minsi ya so habonetsemo umucyo n’ubwenge no gukiranuka, nk’ubwenge bw’imana; uwo ni we umwami Nebukadinezari so, umwami, ndavuga, so, yagize umutware w’abapfumu, n’abaraguza inyenyeri, n’Abakaludaya, n’abaragurisha; kuko muri uwo Daniyeli, uwo umwami yise Beluteshazari, habonetsemo umwuka uhebuje, n’ubumenyi, n’ubwenge, no gusobanura inzozi, no gusobanura amagambo akomeye, no gukemura urujijo. Nuko Daniyeli nahamagarwe, kandi azatanga ibisobanuro. Nuko Daniyeli azanwa imbere y’umwami. Umwami aramubaza ati: Mbese ni wowe Daniyeli, umwe mu bana b’abajyanywe mu bunyage b’i Buyuda, uwo umwami data yavanye i Buyuda? Numvise rwose ibyawe, ko umwuka w’imana uri muri wowe, kandi ko habonetsemo umucyo n’ubwenge n’ubushishozi buhebuje. None abanyabwenge n’abaraguza inyenyeri bazanywe imbere yanjye kugira ngo basome ibi byanditswe kandi bamenyeshe ibisobanuro byabyo; ariko ntibabashije gusobanura icyo kintu. Kandi numvise ibyawe, ko ushobora gutanga ibisobanuro no gukemura urujijo; none niba ushobora gusoma ibi byanditswe no kumenyesha ibisobanuro byabyo, uzambikwa umutuku, kandi uzambikwa urunigi rwa zahabu mu ijosi ryawe, kandi uzaba umutware wa gatatu mu bwami. Daniyeli 5:8–16.
The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.
Umwamikazi wari ibwami si we mugore wa Belishazari, ahubwo yari umwamikazi wa sekuruza we, kandi yari azi uwashoboraga gusoma ibyanditswe ku rukuta. Hariho itorero (kuko umugore, mu buryo bw’ubuhanuzi, ari itorero), mu bwami ryari rizi uwashoboraga gusobanukirwa amabanga y’Imana.
“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.’
Mu ngoro hari hari umugore warushaga bose ubwenge, ni ukuvuga umwamikazi wa sekuru wa Belushazari. Muri iryo tangazo ry’akaga yabwiye umwami amagambo yatumye urumuri rw’icyizere rwinjira mu mwijima. Aravuga ati: “Wa mwami we, urame imyaka myinshi; ibitekerezo byawe ntibiguhagarike umutima, kandi isura yawe ntihinduke. Mu bwami bwawe hari umuntu urimo umwuka w’imana zera; kandi mu minsi ya so habonetse muri we umucyo no gusobanukirwa n’ubwenge, nk’ubwenge bw’imana; uwo ni we umwami Nebukadinezari, so, umwami ubwe, ndavuga so, yagize umutware w’abapfumu, n’abaragurisha inyenyeri, n’Abakaludaya, n’abaragurisha; … noneho Danieli ahamagazwe, kandi azatanga ibisobanuro.”
“‘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.’
“Nuko Daniyeli azanwa imbere y’umwami.” Belushazari, agerageza kwikomeza no kugaragaza ubutware bwe, aravuga ati: “Mbese ni wowe Daniyeli wo mu bana b’imbohe z’u Buyuda, umwami data yavanye i Buyuda? Kandi numvise ibyawe, yuko umwuka w’imana uri muri wowe, kandi yuko umucyo n’ubwenge no kugira ubwenge buhebuje biboneka muri wowe…. None rero, nugira ngo ushobore gusoma ibyo byanditswe no kumenyesha ibisobanuro byabyo, uzambikwa umwenda utukura, kandi uzambarwa umukufi w’izahabu mu ijosi ryawe, kandi uzaba umutware wa gatatu mu bwami.”
“Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’
“Daniyeli ntiyatewe ubwoba n’igisura cy’umwami, kandi ntiyayobejwe cyangwa ngo aterwe ubwoba n’amagambo ye. Aramusubiza ati: ‘Impano zawe nizigumanire, kandi ibihembo byawe ubihe undi; nyamara ndasomera umwami ibyanditswe, kandi ndamumenyesha ibisobanuro byabyo. Yewe mwami, Imana Isumbabyose yahaye so Nebukadinezari ubwami, n’icyubahiro gikomeye, n’ikuzo, n’icyubahiro…. Ariko ubwo umutima we wazamurwaga, kandi ubwenge bwe bugakomera mu bwibone, yakuwe ku ntebe ye y’ubwami, kandi bamwambura ikuzo rye…. Kandi wowe mwene we, yewe Belushazari, ntiwicishije bugufi mu mutima wawe, nubwo wari ubizi byose, ahubwo wishyize hejuru urwanya Imana yo mu ijuru; kandi ibikoreshwa byo mu nzu yayo babizanye imbere yawe, kandi wowe n’abatware bawe, n’abagore bawe, n’inshoreke zawe, mwabinywereyemo, kandi washyimye imana z’ifeza n’iz’izahabu, n’iz’umuringa, n’iz’icyuma, n’iz’igiti, n’iz’amabuye, zitareba, kandi zitumva, kandi zitamenya; ariko Imana ifite umwuka wawe mu kuboko kwayo, kandi ifite inzira zawe zose, yo ntiwayihaye ikuzo.’”
“‘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.’
“‘Ibi ni byo byanditswe byanditswe: Mene, Mene, Tekeli, Ufarisini. Kandi ubu ni bwo busobanuro bw’icyo kintu: Mene: Imana yabaze ubwami bwawe kandi ibushyize iherezo. Tekeli: Wapimwe ku minzani, usangwa ubura icyo ukwiye. Peresi: Ubwami bwawe bugabanyijwemo ibice, bugahabwa Abamedi n’Abaperesi.’
“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.
“Daniyeli ntiyateshutse ku nshingano ze. Yashyize icyaha cy’umwami imbere ye, amwereka amasomo yari akwiriye kuba yarigiyemo ariko ntiyayigiramo. Belushazari ntiyitaye ku byabaye byari bifite icyo bivuze cyane kuri we. Ntiyasomye neza amateka ya sekuru. Yari yarahawe inshingano yo kumenya ukuri, ariko isomo ngirakamaro yari akwiriye kuba yarigiyemo kandi agakurikiza ntiyari yararishyize ku mutima; kandi inzira y’imikorere ye yamugejeje ku ngaruka zidashidikanywaho.
“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.
“Ibi byari ibirori bya nyuma by’ubwirasi byateguwe n’umwami w’Abakaludaya; kuko Uwo wihanganira igihe kirekire ubugoryi bw’umuntu yari amaze gutanga urubanza rudashobora guhindurwa. Belushazari yari yasuzuguye cyane Uwo wamuzamuye akamugira umwami, maze igihe cye cy’igeragezwa kiramwamburwa. Ubwo umwami n’abanyacyubahiro be bari bageze ku rwego rwo hejuru rw’ibyishimo byabo by’ubusinzi, Abaperesi bayoboye uruzi Efurate baruvanamo mu nzira yarwo, maze binjira muri uwo murwa utarinzwe. Mu gihe Belushazari n’abatware be banyweraga mu bikoresho byera bya Yehova, kandi bashimagizaga imana zabo z’ifeza n’iz’izahabu, Kuro n’abasirikare be bari bahagaze munsi y’inkuta z’ingoro. ‘Muri iryo joro,’ ni ko ibyanditswe bivuga, ‘Belushazari umwami w’Abakaludaya aricwa. Nuko Dariyo Umumedi ahabwa ubwami.’” Bible Echo, 2 Gicurasi 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.
Hagati mu gihe cy’amakuba, umwamikazi (itorero) yamenye ko hari isoko rishobora kumenya “Ahazaza h’Amerika”. Danieli yongeye guhagarara mu mugabane we kugira ngo asohoze umugambi we ku mperuka y’iminsi. Ubuhamya bw’ibendera bwatangiwe mu itanura ry’umuriro na Shadiraki, Meshaki na Abedenego, ubu ni bwo butanzwe na Danieli, ubwo yongeraho ku murongo w’ukuri ko mu “isaha” y’amakuba y’itegeko ryo ku Cyumweru, abahagarariye ibendera bazazanwa imbere y’abategetsi b’ubutegetsi kugira ngo bahamye ukuri.
“‘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.
“‘Bazabashyikiriza inkiko, … koko kandi bazabajyana imbere y’abatware n’abami babahora, ngo bibe ubuhamya kuri bo no ku banyamahanga.’ Matayo 10:17, 18, R. V. Gutotezwa kuzamamaza umucyo. Abagaragu ba Kristo bazajyanwa imbere y’abakomeye bo mu isi, bo, iyo bitaba ibi, bashoboraga kutazigera bumva ubutumwa bwiza. Ukuri kwagoretswe imbere y’aba bagabo. Bumvise ibirego by’ibinyoma byerekeye ukwizera kw’abigishwa ba Kristo. Kenshi uburyo bwabo bwonyine bwo kumenya imimerere yako nyakuri ni ubuhamya bw’abagezwa mu rubanza bahora ukwizera kwabo. Mu kubabaza ibibazo bazasabwa gusubiza, kandi abacamanza babo bazasabwa kumva ubuhamya butangwa. Ubuntu bw’Imana buzahabwa abagaragu bayo kugira ngo bahangane n’icyo gihe gikomeye. Yesu aravuga ati: ‘Muzahabwa muri uwo mwanya ibyo muvuga. Kuko atari mwe muvuga, ahubwo ni Umwuka wa So uvugira muri mwe.’ Uko Umwuka w’Imana amurikira ubwenge bw’abagaragu bayo, ni ko ukuri kuzashyirwa ahagaragara mu mbaraga zako ziva ku Mana no mu gaciro kako k’igiciro kenshi. Abanga ukuri bazahagarara ngo barege kandi barenganye abigishwa. Ariko mu gihombo no mu mibabaro, ndetse no kugeza ku rupfu, abana b’Umwami bagomba kugaragaza ubugwaneza bw’Urugero rwabo rw’ijuru. Bityo ni ko hazaboneka itandukaniro riri hagati y’intumwa za Satani n’abahagarariye Kristo. Umukiza azashyirwa hejuru imbere y’abatware n’abantu bose.” Uwifuzwa Ibihe Byose, 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.
Nk’uko byari bimeze kuri ba bagabo batatu b’intwari, Daniyeli ntiyari ashishikajwe n’impano izo ari zo zose, kandi nta n’ubwo yari akeneye kubanza gutekereza ibyo yari buvuge. Yatanze mu buryo bworoheje cyane ubusobanuro bw’“ibihe birindwi,” byari byanditswe ku rukuta.
We will continue the story of Belshazzar in the next article.
Tuzakomeza inkuru ya Belushazari mu nyandiko ikurikira.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
“Abatabera umurimo w’Imana ntibafite amahame akomeye; impamvu zabo ntizifite imiterere yabayobora guhitamo icyiza mu bihe byose. Abagaragu b’Imana bagomba guhora bumva ko bari imbere y’amaso y’Umukoresha wabo. Uwo witegereje ibirori by’umwanda wa Belushazari ahari mu bigo byacu byose, mu biro by’umucuruzi, no mu ruganda rwihariye; kandi ikiganza kitagira amaraso kiri kwandika rwose kutita kwanyu nk’uko cyanditse urubanza ruteye ubwoba rw’uwo mwami watutse Imana. Gucirwaho iteka kwa Belushazari kwanditswe mu magambo y’umuriro ngo, ‘Upimwe ku munzani, usangwa ubuzemo’; kandi nimunanirwa gusohoza inshingano zanyu mwahawe n’Imana, gucirwaho iteka kwanyu kuzaba nk’uko.’ Messages to Young People, 229.