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?”
Kutyira kwa Belshazari pamusoro porunyoro rwakavanzika hakungorevi chete rufu rwake nokuguma kwoumambo hwechitanhatu hwechiporofita cheBhaibheri, asiwo nguva iri munhoroondo yechiporofita apo kutya kunobata madzimambo enyika. Kutya kwavo kunokonzerwa ne“mhepo yokumabvazuva” yechiIslamu. Kutya kwavo kwakafanana nokwemukadzi ari pakusununguka, nokudaro kuchiratidza kurwadziwa kunoramba kuchiwedzera zvishoma nezvishoma, kunouya nokukurumidza kuri kuwedzera. Kutya kunotanga pa“awa” yomutambo waBelshazari, kunyange zvazvo pakutanga kwakasvika musi wa11 Gunyana 2001. Kubvira ipapo mhepo dzinotanga kutsvedza dzichipfuura mumaoko engirozi ina dziri kudzibata panguva yokuiswa chisimbiso kwevane zviuru zana namakumi mana nezvina. Kuchema pamusoro peTire kunotaurwa naEzekieri kunotsanangura Tire nokubvunza mubvunzo wechiporofita wokuti, “Guta ripi rakaita seTire, rakaita serakaparadzwa pakati pegungwa?”
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.
Zvikepe zveTarishishi zvakakuimbira murumbidzo pamusika wako; ukazadzwa, ukava nokubwinya kukuru pakati pamakungwa. Vafambisi vezvikepe zvako vakakuisa mumvura zhinji; mhepo yokumabvazuva yakakuputsira pakati pamakungwa. Pfuma yako, nezvinhu zvako zvokutengeserana, nhumbi dzako dzokutengesa, vafambisi vezvikepe zvako, navatyairi vezvikepe zvako, navagadziri vezvikepe zvako, navatengesi vezvinhu zvako, navarume vako vose vehondo vari mauri, neboka rako rose riri pakati pako, zvichawira pakati pamakungwa pazuva rokuparara kwako. Matunhu okumaruwa achadedereswa nenzwi rokuchema ravatyairi vezvikepe zvako. Vose vanobata chikwashi, vafambisi vezvikepe, navatyairi vose vomugungwa, vachaburuka muzvikepe zvavo, vachamira panyika; vachanzwisa inzwi ravo pamusoro pako, vachachema zvinorwadza; vachakanda guruva pamisoro yavo, vachazviwisira mumadota; vachazviitira mhanza chose nokuda kwako, vachazvisunga nguo dzamasaga, vachakuchemera nokuora mwoyo kukuru nokuungudza kunovava. Pakukuungudzira kwavo vachakuimbira rwiyo rwokuchema, vachikuchemera vachiti, “Ndeupi guta rakafanana neTire, rakaita serakaparadzwa pakati pegungwa?” Nhumbi dzako padzakabuda kubva mumakungwa, wakagutsa ndudzi zhinji; wakapfumisa madzimambo enyika nokuwanda kwepfuma yako nokwezvinhu zvako zvokutengeserana. Panguva yauchaputswa namakungwa pakadzika pemvura, nhumbi dzako neboka rako rose riri pakati pako zvichawa. Vagari vose vezvitsuwa vachashamiswa newe, namadzimambo avo achatya kwazvo, zviso zvavo zvichavhiringidzika. Vatengesi pakati pamarudzi vachakuridza muridzo pamusoro pako; uchava chinhu chinotyisa, uye hauchazovipozve nokusingaperi.” Ezekieri 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.
Turo ndiwo guta, kana umambo, hunochemererwa zvikuru navatengesi venyika, vozobva vabvunza vachiti, “guta ripi rakafanana neTuro?” Izvi vanozviita mu“nguva” iyo guta raputswa mugungwa. Muna Zvakazarurwa chitsauko gumi nesere, hure reTire, iro riri hure reRoma, rakaita upombwe namadzimambo enyika uye rinozivikanwa seguta guru iro kutongwa kwaro kunouya muawa imwe, uye nezuva rimwe. Ndiro guta rinomutsa mubvunzo wechiprofita kubva kumadzimambo nevatengesi vari kuungudza.
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.
Naizvozvo matambudziko aro achauya nezuva rimwe chete, rufu, nokuchema, nenzara; uye richapiswa chose nomoto; nokuti Ishe Mwari vanoritonga vane simba. Uye madzimambo enyika, akaita upombwe naro akagara naro mukunakirwa, acharichema nokuriririra, pavachaona utsi hwokupiswa kwaro, amire kure nokuda kwokutya kurwadziwa kwaro, achiti, Maiwe, maiwe, guta guru iro Bhabhironi, guta iro rine simba! nokuti kutongwa kwako kwasvika neawa rimwe chete. Uye vatengesi venyika vacharichema nokuriririra; nokuti hakuchina munhu anotenga zvokutengeserana zvavo: zvokutengeserana zvegoridhe, nesirivha, namabwe anokosha, namaparera, nerineni rakanaka, nepepuru, nesirika, netsvuku yakatsvukuruka, nemiti yose yethyine, nemidziyo yose yenzou, nemidziyo yose yomuti unokosha zvikuru, neyendarira, neyesimbi, neyedombo remarble, nesinamoni, nezvinonhuhwira, nezvizoro, nerusenzi, newaini, namafuta, neupfu hwakatsetseka, negorosi, nemombe, namakwai, namabhiza, nengoro, nevaranda, nemweya yavanhu. Uye zvibereko zvawaishuva nomweya wako zvabva kwauri, nezvinhu zvose zvakanaka nezvoumbozha zvabva kwauri, uye hauchazozviwani zvachose. Vatengesi vezvinhu izvi, vakapfumiswa naro, vachamira kure nokuda kwokutya kurwadziwa kwaro, vachichema nokurira, vachiti, Maiwe, maiwe, guta guru iro, rakanga rakapfekedzwa rineni rakanaka, nepepuru, netsvuku yakatsvukuruka, uye rakashongedzwa negoridhe, namabwe anokosha, namaparera! Nokuti neawa rimwe chete pfuma huru yakadai yaparadzwa ikava pasina. Uye mukuru wose wengarava, navose vaifamba mungarava, navafambisi vengarava, navose vanoita zvokutengeserana pagungwa, vakamira kure, vakadanidzira pavakaona utsi hwokupiswa kwaro, vachiti, Nderipi guta rakafanana neguta guru iri! Uye vakakandira guruva pamisoro yavo, vakadanidzira, vachichema nokurira, vachiti, Maiwe, maiwe, guta guru iro, umo vakapfumiswa navose vaiva nengarava mugungwa nokuda kwokudhura kwaro! nokuti neawa rimwe chete raparadzwa rava dongo. Zvakazarurwa 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.
Kufunuliwa kwa Ufunuo wa Yesu Kristo kunajumuisha ujumbe wa Kilio cha Usiku wa Manane. Ujumbe huo ni unabii wa pili wa Ezekieli thelathini na saba, unaozileta mifupa mikavu iliyokuwa imelala katika njia kwa muda wa siku tatu na nusu kwenye uzima kuwa jeshi kuu lenye nguvu. Ujumbe huo ndio ujumbe unaojumuisha ukweli kwamba ni Uislamu ambaye Bwana humtumia kuleta hukumu ya utekelezaji juu ya Marekani kwa sababu ya utekelezaji wa Jumapili. Hukumu hiyo hufika katika “saa” ya tetemeko kuu la nchi, ambayo pia ndiyo “saa” ile ambayo maandishi yalitokea ukutani kwa Belshaza. Maandishi hayo yalileta hofu, ambayo inawakilishwa kuwa imewashika wafalme wote na wafanyabiashara, wakati muundo wa uchumi wa sayari ya dunia unapobomolewa na “upepo wa mashariki” wa Uislamu, ambao wamepenya kwa siri ndani ya ufalme wa Belshaza, kupitia “ukuta” wa chini uliopuuzwa wa upande wa kusini.
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.
“ග්රාමය” හෝ රාජ්යය යනු, රජවරුන් හා වෙළෙන්දන් විලාප කරමින්, “මේ මහත් ග්රාමයට සමාන ග්රාමයක් කුමක්ද?” යැයි අසන එම දෙය, ටීරුහි වෛශ්යාගේ රාජ්යය වේ; ඇය එවිටම එම රජවරුන් සමඟ තම ගී ගයමින් ව්යාභිචාරය කරමින් සිටින්නීය. සියලු අනාගතවක්තෘවරු ලෝකයේ අවසානය පිළිබඳ කථා කරති, ඔව්හු එකිනෙකා සමඟ එකඟ වෙති; එබැවින් එසකියෙල්ගේ වෙළෙන්දෝ එළිදරව් පොතේ දහඅටවන පරිච්ඡේදයේ වෙළෙන්දෝම වෙති. එළිදරව් පොතේ දහඅටවන පරිච්ඡේදයේ තුන් වරක් ඔව්හු “අයියෝ, අයියෝ” යැයි විලාප කරති, මහත් ග්රාමයත් පෘථිවි ගෝලයේ මූල්ය ව්යුහයත් බිඳ හෙලනු ලබන කල. එම කොටසෙහි “අයියෝ” ලෙස පරිවර්තනය කර ඇති ග්රීක වචනය, එළිදරව් පොතේ අටවන පරිච්ඡේදයේ දහතුන්වන වාක්යයේ තුන් වරක් පරිවර්තනය කර ඇති එම වචනයම වන අතර, එහි එය වෙනස් ඉංග්රීසි වචනයකින් පරිවර්තනය කර ඇත.
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.
Zvino ndakatarira, ndikanzwa mutumwa achibhururuka pakati pedenga, achitaura nenzwi guru achiti, Nhamo, nhamo, nhamo, kune vagari venyika nokuda kwokurira kwamamwe mabhosvo ehwamanda avatatu vatumwa vachiri kuzoiridza! Zvakazarurwa 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.”
මහත් රජවරුන් සහ වෙළෙන්දෝ “අලාස්, අලාස්” යන වචනවලින්, අර්ථයෙන් “අපොයි, අපොයි” යනුවෙන්, ලෝකයේ ආර්ථිකය විනාශ වීම ගැන විලාප දෙති; එම “අපොයි” යන්න ඉස්ලාමයේ සංකේතයකි. බිත්තිය මත ලියා ඇති ලිපිය පෙනී එන විට බෙල්ෂාශ්ෂර් සහ ඔහුගේ මහත්තුරුන් අල්ලා ගන්නා භීතිය, දෙවියන්වහන්සේ බබිලෝනියේ වයින් පානය කරන්නන්—එනම් ඉරිදා බලාත්මක කිරීම—මත තම විධායක විනිශ්චය සිදු කරවීමට භාවිත කරන තම ප්රවීඩන්සීය උපකරණය වූ ඉස්ලාමයෙන් යුතු අඛණ්ඩ ප්රහාර මගින් පෘථිවි ග්රහයේ ආර්ථික ව්යුහය විනාශ කෙරෙන විට උපදින භීතියයි. මෙම සත්යය යෙසායා විසි තුනෙහි “භාරය” වන “ටයර්” නමැති වේශ්යාව පිළිබඳ තේමාව වේ.
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.
Mutoro pamusoro peTire. Chemai, imi zvikepe zveTarshishi; nokuti raparadzwa, zvokuti hamuchina imba, kana pokupinda napo; vakazviziviswa vachibva kunyika yeKitimu. Nyararai henyu, imi vagari vechitsuwa; iwe wakazadzwa navatengesi veSidoni, vanoyambuka gungwa. Uye pamusoro pemvura zhinji mbeu yeSihori, kukohwa kworwizi, ndiyo yaiva mari yaro; uye raiva musika wamarudzi. Nyara, iwe Sidoni; nokuti gungwa rataura, iro simba regungwa, richiti, Handina kurwadziwa pakusununguka, kana kubereka vana; handina kurera majaya, kana kukudza mhandara. Sezvazvakaita panhau dzeEgipita, saizvozvowo vacharwadziwa kwazvo panhau dzeTire. Yambukirai kuTarshishi; chemai, imi vagari vechitsuwa. Ndiro here guta renyu rinofara, iro rekare kubva pamazuva akare-kare? tsoka dzaro pachadzo dzicharitura kure kundogara sevatorwa. Ndiani akaronga zano iri pamusoro peTire, guta rinogadza korona, iro vatengesi varo vari machinda, iro vafambisi varo vezvokutengeserana vari vanokudzwa venyika? Jehovha wehondo ndiye akarironga, kuti asvibise kuzvikudza kwokubwinya kwose, nokuzvidza vose vanokudzwa venyika. Pfuura nomunyika yako sorwizi, iwe mwanasikana weTarshishi; hapachina simba. Akatambanudza ruoko rwake pamusoro pegungwa, akazunguza ushe; Jehovha akaraira pamusoro peguta revatengesi, kuti aparadze nhare dzaro. Akatiwo, Hauzofari zvakare, iwe mhandara yakamanikidzwa, mwanasikana weSidoni; simuka, yambukira kuKitimu; kunyange ikoko hauzowani zororo. Tarirai nyika yavaKaradhea; vanhu ava vakanga vasipo, kusvikira muAsiria avavakira ivo vaigara murenje; vakasimudza shongwe dzayo, vakavaka dzimba dzayo dzoumambo; akaiita matongo. Chemai, imi zvikepe zveTarshishi; nokuti simba renyu raparadzwa. Zvino zvichaitika nezuva iro, kuti Tire richakanganwikwa makore makumi manomwe, maererano namazuva amambo mumwe; shure kwamakore makumi manomwe Tire richaimba sorwiyo rwechifeve. Tora rudimbwa, ufambe-fambe muguta, iwe chifeve chakanga chakanganwikwa; ridza zvinonzwika zvakanaka, imba nziyo zhinji, kuti urangarirwe. Zvino zvichaitika shure kwamakore makumi manomwe, kuti Jehovha achashanyira Tire, uye richadzokera kumubhadharo waro, richaita upombwe noushe hwose hwenyika pamusoro pechiso chenyika. Uye zvokutengeserana kwaro nomubhadharo waro zvichava utsvene kuna Jehovha; hazvingachengetwi kana kuunganidzwa; nokuti zvokutengeserana kwaro zvichava zveavo vanogara pamberi paJehovha, kuti vadye zvakakwana, uye kuti vave nezvokufuka zvinogara. Isaya 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.
ଯେ ସତ୍ତରି ବର୍ଷ, ଯାହାକୁ “ଏକ ରାଜାଙ୍କ ଦିନମାନ” ବୋଲି କୁହାଯାଇଛି, ସେହିଥିରେ ବାବିଲୋନର ରାଜ୍ୟ ପ୍ରତିନିଧିତ୍ୱ କରେ; କାରଣ ରାଜା ଅର୍ଥାତ୍ ରାଜ୍ୟ, ଏବଂ ସାହିତିକ ବାବିଲୋନ ସତ୍ତରି ବର୍ଷ ପର୍ଯ୍ୟନ୍ତ ରାଜ୍ୟ କରିଥିଲା। ସାହିତିକ ବାବିଲୋନର ସେହି ସତ୍ତରି ବର୍ଷ “ଘଣ୍ଟା” ସମୟରେ ଶେଷ ହେଲା, ଯେତେବେଳେ ବେଲ୍ଶଜ୍ଜରଙ୍କ ଭୋଜନଶାଳାର ଦିଵାଲମାନଙ୍କ ଉପରେ ଲେଖା ଦେଖାଦେଲା। ସେହି ରାତ୍ରିରେ ହିଁ ସେ ହତ୍ୟା ହେଲେ, ସେହି ଶକ୍ତି ଦ୍ୱାରା ଯାହା “ଦିଵାଲ” ମାଧ୍ୟମରେ ଅଲକ୍ଷିତଭାବେ ପ୍ରବେଶ କରିଥିଲା; କାରଣ ସେ ବାବିଲୋନର ମଦ୍ୟ ପିଇ ଉଲ୍ଲାସ-ସଭା କରୁଥିଲେ, ଯେତେବେଳେ ନେବୁଖଦ୍ନେଜରଙ୍କ ବାଦ୍ୟବୃନ୍ଦ ସଙ୍ଗୀତ ବଜାଉଥିଲା, ଏବଂ ଟାୟରର ବେଶ୍ୟା ମଧୁର ସୁର ଗାଉଥିଲା, ଓ ପତିତ ଇସ୍ରାଏଲ୍ ନୃତ୍ୟ କରି ପ୍ରଣାମ କରୁଥିଲା।
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.
Ipapo kutya kwakabata vose vaibatanidzwa, nokuti Mwari akanga “arangana pamusoro peTire” uye akanga “afunga” “kusvibisa kuzvikudza kwekubwinya kwose, nokuzvidza vose vanokudzwa panyika.” Naizvozvo Mwari “akazunungusa ushe” nokudengenyeka “kukuru” kwenyika kwe“awa” iyoyo, nokuti Mwari akanga “apa murayiro pamusoro poushe” hwavatengesi, “kuti aparadze nhare dzahwo.” Mu“awa” yokutya kwaBherishazari, madzimambo navatengesi vakatanga kutsvaka kunzwisisa zvinorehwa namashoko omoto akanga ari parusvingo. Rufu rwaBherishazari rwava pedyo kuitika, asi panguva iyoyo akanga achiri mupenyu. Naizvozvo akatsvaka kunzwisisa mashoko iwayo asinganzwisisiki uye akapa mibayiro kuvarume vakachenjera, kana vaigona kududzira zvakanyorwa, asi hazvina kugona kuitwa, nokuti varume vakachenjera veBhabhironi vanoshandisa nzira yokudzidza Bhaibheri yakanga iri yekunyepera chokwadi. Mashoko iwayo asinganzwisisiki akafanana nechiratidzo chebhuku rakaiswa chisimbiso.
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.
Ipapo vakapinda vose vachenjeri vamambo; asi havana kukwanisa kuverenga zvinyorwa izvi, kana kuzivisa mambo dudziro yazvo. Ipapo mambo Bherishazari akatambudzika zvikuru, chiso chake chikashanduka maari, navakuru vake vakashamiswa. Zvino mambokadzi, nokuda kwamashoko amambo navakuru vake, akapinda muimba yomutambo; mambokadzi akataura akati, Imi mambo, rambai muchirarama nokusingaperi; ndangariro dzenyu ngadzirege kukutambudzai, kana chiso chenyu kushanduka. Mune murume muumambo hwenyu, maari mune mweya wavamwari vatsvene; uye pamazuva ababa venyu chiedza nokunzwisisa nouchenjeri, hwakafanana nouchenjeri hwavamwari, zvakawanikwa maari; iye uyo mambo Nebhukadhinezari baba venyu, mambo, ndinoti, baba venyu, akamugadza kuva mukuru wen’anga, wavavuki venyeredzi, vaKaradhea, navavuki. Nokuti mweya wakaisvonaka kwazvo, nezivo, nokunzwisisa, nokududzira hope, nokutsanangura zvirevo zvakaoma, nokusunungura kusava nechokwadi, zvakawanikwa muna Danieri uyu, akatumidzwa namambo kuti Bheriteshazari; zvino Danieri ngaadanwe, uye iye acharatidza dudziro. Ipapo Danieri akauyiswa pamberi pamambo. Mambo akataura akati kuna Danieri, Ndiwe here Danieri uyo, uri wavana vokutapwa vaJudha, vakaunzwa namambo baba vangu kubva kuJudhea here? Ndakanzwawo nezvako, kuti mweya wavamwari uri mauri, uye kuti chiedza nokunzwisisa nouchenjeri hwakaisvonaka zvinowanikwa mauri. Uye zvino vachenjeri, navavuki venyeredzi, vauyiswa pamberi pangu, kuti vaverenge zvinyorwa izvi, nokundizivisa dudziro yazvo; asi havana kukwanisa kuratidza dudziro yenyaya iyi. Uye ndakanzwa nezvako, kuti unogona kududzira, nokusunungura kusava nechokwadi; zvino kana uchigona kuverenga zvinyorwa izvi, nokundizivisa dudziro yazvo, uchapfekedzwa nguvo tsvuku, ugoiswa ngetani yendarama pamutsipa wako, uye uchava mutongi wechitatu muumambo. Danieri 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.
Mambokadzi aiva mumuzinda haana kumbova mudzimai waBherishazari, asi aiva mambokadzi wasekuru vake, uye aiziva kuti ndiani aigona kuverenga zvakanga zvanyorwa parusvingo. Maiva nechechi (nokuti mukadzi, muchiprofita, ichechi), muumambo, yaiziva kuti ndiani aigona kunzwisisa zvakavanzika zvaMwari.
“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.’
“Kwakukhona esigodlweni owesifazane owayehlakaniphe kunabo bonke,—indlovukazi kayisemkhulu kaBelishasari. Kulesi simo esiphuthumayo yakhuluma enkosini ngolimi olwathumela umsebe wokukhanya ebumnyameni. ‘O nkosi, phila kuze kube phakade,’ yasho, ‘imicabango yakho mayingakukhathazi, nobuso bakho mabungaguquki. Kukhona umuntu embusweni wakho okukhona kuye umoya wonkulunkulu abangcwele; futhi ezinsukwini zikayihlo ukukhanya nokuqonda nokuhlakanipha, okufana nokuhlakanipha konkulunkulu, kwafunyanwa kuye; lowo inkosi uNebukadinesari, uyihlo, inkosi, ngithi, uyihlo, yammisa ukuba abe yinduna yabathakathi, nababhula ngezinkanyezi, namaKhaledi, nababhuli; …manje makubizwe uDaniyeli, yena uzakuveza incazelo.’”
“‘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.’
“‘Ipapo Danieri akapinzwa pamberi pamambo.’ Achiedza kuzvisimbisa uye kuratidza simba rake, Bherishazari akati, ‘Ndiwe here iwe Danieri, uri pakati pevana vokutapwa veJudha, vakabviswa muJudhiya namambo, baba vangu? Ndakanzwawo nezvako, kuti mweya yavamwari iri mauri, uye kuti chiedza nokunzwisisa nouchenjeri hwakaisvonaka zvinowanikwa mauri…. Zvino kana uchigona kuverenga zvakanyorwa izvi, nokundizivisa dudziro yazvo, uchapfekedzwa nguo tsvuku, uye uchaisirwa cheni yendarama pamutsipa wako, uye uchava mutongi wechitatu muumambo.’”
“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.’
“Dhanieri haana kushamiswa na kuonekwa kwamambo, kana kuvhiringidzwa kana kutyisidzirwa namashoko ake. ‘Zvipo zvenyu ngazvive zvenyu pachenyu,’ akapindura, ‘uye mibayiro yenyu ipai mumwe; kunyange zvakadaro ndichaverengera mambo chinyorwa ichi, uye ndichamuzivisa dudziro yacho. Imi mambo, Mwari Wekumusoro-soro akapa Nebhukadhinezari baba venyu ushe, noukuru, nokubwinya, nokukudzwa…. Asi moyo wake wakati wazvikudza, nepfungwa dzake dzikaomeswa mukudada, akabviswa pachigaro chake choushe, vakamutorera kubwinya kwake…. Uye imi mwanakomana wake, Belshazari, hamuna kuninipisa moyo wenyu, kunyange maiziva izvi zvose, asi mazvikudza muchizvirwisa naMwari wokudenga; uye vakauyisa pamberi penyu midziyo yeimba Yake, uye imi, namachinda enyu, navakadzi venyu, nevarongo venyu, mukanwira mairi, uye makarumbidza vamwari vesirivha nendarama, nendarira, nesimbi, nehuni, nebwe, vasingaoni, kana kunzwa, kana kuziva; asi Mwari ane mweya wenyu muruoko rwake, uye ane nzira dzenyu dzose, hamuna kumukudza.”
“‘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.’
“Ichi ndicho chinyorwa chakanyorwa: Mene, Mene, Tekel, Upharsin. Uye dudziro yechinhu ichi ndiyo iyi: Mene: Mwari averenga umambo hwako uye ahugumisa. Tekel: Wayerwa pazviyero, ukawanikwa usina kukwana. Peres: Umambo hwako hwakamurwa hukapiwa vaMedhia navaPezhiya.”
“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.
“Dhanieri haana kutsauka pabasa rake. Akaisa chivi chamambo pamberi pake, achimuratidza zvidzidzo zvaaigona kunge akadzidza asi asina. Bherishazari haana kuteerera zviitiko zvaiva nezvazvaireva zvikuru kwaari. Haana kuverenga zvakarurama nhoroondo yasekuru vake. Mutoro wokuziva chokwadi wakanga waiswa pamusoro pake, asi chidzidzo chinoshanda chaaigona kunge akadzidza nokuita maererano nacho hachina kuiswa pamwoyo; uye nzira yake yokuita zvinhu yakabereka mugumo wakanga usingakundikani.”
“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.
“Iyi yaive mutambo wekupedzisira wokuzvikudza wakaitwa namambo weChaldea; nokuti Iye anotsungirira kwenguva refu nokutsauka kwomunhu akanga atopa mutongo usingachadzorerwi. Belshazari akanga azvidza zvikuru Uyo akanga amusimudzira kuva mambo, uye nguva yake yokuedzwa yakanga yabviswa kwaari. Mambo navakuru vake vachiri panguva yokumusoro yokupembera kwavo kwokupenga, vaPeresia vakatsausa Rwizi Yufratesi kubva mugero warwo, vakapinda muguta rakanga risina kurindwa. Belshazari namachinda ake vachiri kunwa kubva mumidziyo mitsvene yaJehovha, vachirumbidza vamwari vavo vesirivha nendarama, Koreshi navarwi vake vakanga vamire pasi pemasvingo emuzinda. ‘Usiku ihwohwo,’ ndizvo zvinorehwa nechinyorwa, ‘Belshazari mambo wavaChaldea akaurawa. Dhariusi muMedhia akatora umambo.’” Bible Echo, May 2, 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.
Pakati pa dambudziko, mambokadzi (kereke), akaziva kuti kune tsime rinogona kuzivisa “Future for America”. Danieri anomirazve pachinzvimbo chake kuti azadzise chinangwa chake pakuguma kwemazuva. Uchapupu hwemureza hwakapiwa muchoto chomoto naShadhireki, Meshaki naAbhedhinigo zvino hwava kupiwawo naDanieri, paanowedzera pamutsara wechokwadi kuti mu“awa” yedambudziko remutemo weSvondo, avo vanomirira mureza vachauyiswa pamberi pevakuru vehurumende kuti vapupurire chokwadi.
“‘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.
“‘Vachakuuyisai kumatare amambo, … hongu muchauyiswawo pamberi pavabati navamadzimambo nokuda kwangu, kuti zvive uchapupu kwavari nokuvaHedheni.’ Mateu 10:17, 18, R. V. Kutambudzwa kuchaparadzira chiedza. Varanda vaKristu vachauyiswa pamberi pevakuru venyika, avo, dai zvisiri izvi, vangadai vasina kumbonzwa evhangeri. Chokwadi chakamisikidzwa zvisizvo kuvanhu ava. Vakateerera mhaka dzenhema pamusoro porutendo rwavadzidzi vaKristu. Kazhinji nzira yavo chete yokuziva chimiro charwo chaicho ichava uchapupu hweavo vanounzwa kuzotongwa nokuda kworutendo rwavo. Pavanenge vachibvunzwa, vanofanira kupindura, uye vatongi vavo vanofanira kuteerera uchapupu hunopiwa. Nyasha dzaMwari dzichapiwa kuvaranda vake kuti vasangane nechimbichimbi ichocho. ‘Muchazvipiwa,’ anodaro Jesu, ‘munguva iyoyo chaiyo zvamuchataura. Nokuti hamusiyi imi munotaura, asi Mweya waBaba venyu unotaura mamuri.’ Sezvo Mweya waMwari uchivhenekera pfungwa dzavaranda vake, chokwadi chichaiswa pamberi musimba raro roumwari nomukosha waro unokosha. Avo vanoramba chokwadi vachasimuka kuti vapomere nokumanikidza vadzidzi. Asi pakati pokurasikirwa nokutambudzika, kunyange kusvikira kurufu, vana vaIshe vanofanira kuratidza unyoro hwoMuenzaniso wavo woumwari. Saizvozvo kuchaonekwa musiyano uripo pakati pavamiriri vaSatani navamiriri vaKristu. Muponesi achakudzwa pamberi pavatongi navanhu.” The Desire of Ages, 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.
Seyengoora abantu abasatu ab’ekitiibwa, Danyeri teyafaayo ku birabo byonna, era teyeetaaga kwejjukanya kye yali agenda okwogera. Mu bwangu era mu lwatu yalaga amakulu g’“ebiseera musanvu,” ebyali biragiddwa ku kisenge.
We will continue the story of Belshazzar in the next article.
ꯑꯩꯈꯣꯏꯅ ꯂꯥꯛꯄ ꯂꯦꯡꯂꯤꯕ ꯂꯝꯗ ꯕꯦꯜꯁꯦꯖꯔꯒꯤ ꯋꯥꯔꯦꯝ ꯃꯈꯥ ꯆꯠꯂꯒꯅꯤ।
“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.
“Avo vasina kutendeka mubasa raMwari vanoshaiwa nheyo; zvinovakurudzira hazvina chimiro chinovaita kuti vasarudze chakarurama pasi pemamiriro ezvinhu ose. Varanda vaMwari vanofanira kunzwa nguva dzose kuti vari pasi peziso roMushandirwi wavo. Uyo akatarira mabiko anomhura aBherishazari aripo mumasangano edu ose, muimba yokuchengetera mabhuku yomutengesi, nomumusangano wake wega webasa; uye ruoko rusina ropa rwuri kunyora kusaremekedza kwenyu nechokwadi chakafanana nerwakanyora kutongwa kunotyisa kwamambo aituka Mwari. Kutongwa kwaBherishazari kwakanyorwa namashoko omoto, ‘Wayerwa pachiyero, ukawanikwa usina kukwana’; uye kana mukakundikana kuzadzisa zvisungo zvenyu zvamakapiwa naMwari, kutongwa kwenyu kuchava kumwe cheteko.” Messages to Young People, 229.