The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Ragragna Belsyasar dina pasal lima geus jadi perlambang ku ragragna Nebukadnesar dina pasal opat.
“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.
“Ka pangawasa panungtung Babul, sakumaha dina perlambang ka nu pangheulana, geus sumping putusan ti Nu Ngawas ilahi: ‘He raja, ... ka anjeun ieu diucapkeun; karajaan geus dicabut ti anjeun.’ Daniel 4:31.” Prophets and Kings, 533.
Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.
Nebukadnesar ngagambarkeun awal, sedengkeun Belsyasar ngagambarkeun ahir karajaan anu maréntah salila tujuh puluh taun, ku kituna ngalambangkeun pamaréntahan sato galak bumi dina Wahyu pasal tilu welas (Amérika Serikat), anu bakal maréntah dina mangsa nalika palacur Tirus (kapapaan) dipopohokeun.
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.
Sarta bakal kajadian dina poe éta, yén Tirus bakal dipopohokeun salila tujuh puluh taun, nurutkeun lilana mangsa hiji raja; sanggeus tamatna tujuh puluh taun, Tirus bakal nyanyi kawas hiji palacur. Yesaya 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.
Ku kituna Nebukadnesar ngalambangkeun awalna Amérika Sarikat, jeung Belsyasar ngalambangkeun ahirna Amérika Sarikat. Nebukadnesar ngalambangkeun awalna tanduk Républikan jeung awalna tanduk Protestan. Belsyasar ngalambangkeun ahirna tanduk Républikan jeung Protestan.
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.
Hukuman anu didatangkan ka Nebukadnesar nyaéta “tujuh kali.” Carita ngeunaan Nebukadnesar hirup kawas sato galak salila dua rébu lima ratus dua puluh poé dipaké ku William Miller dina nerapkeun “tujuh kali” dina Imamat dua puluh genep, sanajan anjeunna henteu ngabahas dua rébu lima ratus dua puluh éta, nyaéta anu dilambangkeun dina pangadilan Belsyazar.
And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. Daniel 5:25–28.
Sareng ieu tulisan anu ditulis téh: MENE, MENE, TEKEL, UPHARSIN. Ieu kateranganana: MENE; Allah parantos ngitung karajaan anjeun, sarta parantos ngarengsekeunana. TEKEL; Anjeun parantos ditimbang dina timbangan, sarta kapanggih kirang. PERES; Karajaan anjeun dibagi-bagi, sarta dipasrahkeun ka urang Média jeung urang Pérsia. 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.
Salian ti tafsir anu dipasihkeun ku Daniel kana tulisan misterius dina témbok, kecap-kecap “mene” jeung “tekel” ngawakilan ukuran beurat, sarta kecap-kecap éta ogé ngawakilan ajén husus tina mata uang (Budalan 30:13, Yehezkiel 45:12). Hiji “mene” téh lima puluh syikal, atawa sarébu gerah. Ku kituna “mene, mene” sarua jeung dua rébu gerah. Hiji “tekel” téh dua puluh gerah. Ku sabab éta “mene, mene, tekel” sarua jeung dua rébu dua puluh gerah. “Upharsin” hartina “ngabagi,” ku kituna hartina satengah tina hiji “mene,” sarta ngawakilan lima ratus gerah. Lamun dihijikeun, éta ngawakilan jumlah dua rébu lima ratus dua puluh.
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.
Rujukan panungtungan ti Sister White ngébréhkeun yén Belshazzar ditipikeun ku Nebuchadnezzar, tapi leuwih husus deui anjeunna nekenkeun pangadilan anu sarua ka duanana, sarta duanana pangadilan éta diwakilan minangka lambang tina “tujuh kali” dina Imamat dua puluh genep. Aya sawatara istilah anu dipaké ku Kitab Suci pikeun ngawakilan “tujuh kali” dina Imamat dua puluh genep. Yeremia ngawakilan éta minangka amarah Allah.
How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daughter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel: he hath drawn back his right hand from before the enemy, and he burned against Jacob like a flaming fire, which devoureth round about. He hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all that were pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire. The Lord was as an enemy: he hath swallowed up Israel, he hath swallowed up all her palaces: he hath destroyed his strong holds, and hath increased in the daughter of Judah mourning and lamentation. And he hath violently taken away his tabernacle, as if it were of a garden: he hath destroyed his places of the assembly: the Lord hath caused the solemn feasts and sabbaths to be forgotten in Zion, and hath despised in the indignation of his anger the king and the priest. The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a noise in the house of the Lord, as in the day of a solemn feast. The Lord hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart and the wall to lament; they languished together. Lamentations 2:1–8.
Gusti parantos nutupan putri Sion ku méga dina amarah-Na, sareng ngalungkeun kaéndahan Israél ti sawarga ka bumi, sarta henteu émut kana tumpakan suku-Na dina poe amarah-Na! Gusti parantos ngelek sakumna padumukan Yakub, sareng henteu welas asih; dina murka-Na Anjeunna parantos ngaruntuhkeun benteng-benteng putri Yuda; Anjeunna parantos ngadadakkeun eta ka taneuh; Anjeunna parantos ngotoran karajaan jeung para pangéranna. Anjeunna parantos motong dina amarah-Na anu ngagedur sagala tanduk Israél; Anjeunna parantos narik deui panangan katuhu-Na ti payuneun musuh, sareng ngaduruk ngalawan Yakub sapertos seuneu anu hurung, anu ngalalap sabudeureunana. Anjeunna parantos ngabengkokkeun busur-Na sapertos musuh; Anjeunna nangtung kalayan panangan katuhu-Na sapertos lawan, sarta meuncit sakumna anu pikaresepeun ku panon di kemah putri Sion; Anjeunna ngucurkeun amuk-Na sapertos seuneu. Gusti jadi sapertos musuh: Anjeunna parantos ngelek Israél, Anjeunna parantos ngelek sagala karaton-karatonna; Anjeunna parantos ngancurkeun benteng-bentengna, sareng ngalobaan di putri Yuda rasa duka sareng ratapan. Sareng Anjeunna parantos nyokot jauh Kemah-Na kalayan kekerasan, saolah-olah eta kebon; Anjeunna parantos ngancurkeun tempat-tempat pasamoanana; Gusti parantos nyababkeun poe-poe raya anu khidmat jeung poe Sabat dipopohokeun di Sion, sarta dina kajengkelan amarah-Na parantos ngahinakeun raja jeung imam. Gusti parantos miceun altar-Na, Anjeunna parantos ngageuleuh kana tempat suci-Na, Anjeunna parantos nyerahkeun kana leungeun musuh tembok-tembok karaton-karatonna; maranehna geus ngagorowok di Bait Gusti, sapertos dina poe raya anu khidmat. Gusti parantos netepkeun pikeun ngancurkeun tembok putri Sion: Anjeunna parantos ngulur tali ukuran, Anjeunna henteu narik deui panangan-Na tina ngancurkeun; ku sabab eta Anjeunna ngajadikeun benteng luar jeung tembok ngarumpuyuk ku duka; duanana layu babarengan. Ratapan 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.
Amarah PANGERAN digambarkeun minangka “amarah tina kakeuheul-Na,” sarta amarah-Na ditumpahkeun ka duanana, nyaéta karajaan kalér jeung karajaan kidul Israél. Ku sabab éta kitab Daniel nyebutkeun aya “nu kahiji” jeung “nu panungtung” tina kakeuheul. Yermia nyebutkeun hiji “tali ukur” anu ku PANGERAN “geus dipanjangkeun,” nalika Anjeunna ngalaksanakeun amarah-Na ka umat pilihan-Na. Tali ukur éta ogé disebutkeun dina kadua Raja-raja.
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.
Jeung PANGERAN nyarios ku jalan para nabi, abdi-abdi-Na, saur-Na, “Ku sabab Menaseh, raja Yuda, geus ngalakonan kajijikeun-jajijik ieu, jeung geus nyieun kajahatan leuwih ti sakur nu geus dipigawé ku urang Amori, anu saméméhna aya méméh anjeunna, sarta geus ngajadikeun Yuda ogé ngalakukeun dosa ku brahala-brahalana, ku sabab éta, kieu timbalan PANGERAN, Allah Israil: Tingali, Kami keur ngadatangkeun kacilakaan anu sakitu gedéna ka Yerusalem jeung Yuda, nepi ka sing saha anu ngadéngékeunana, dua ceulina bakal ngagerendeng. Jeung ka Yerusalem Kami bakal ngalegaan tali ukur Samaria, jeung unting-unting kulawarga Ahab; sarta Yerusalem ku Kami bakal dipupus sakumaha jalma mupus piring, dipupusna bari dibalikeun handap ka luhur. Jeung sésa pusaka Kami bakal ditinggalkeun ku Kami, sarta maranéhna bakal dipasrahkeun kana panangan musuh-musuhna; maranéhna bakal jadi jarahan jeung rampasan pikeun sakabéh musuh-musuhna. 2 Raja-raja 21:10–14.
The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.
“Garis” kakambek Allah anu nya éta “tujuh kali” Musa, mimiti dipanjangkeun ka karajaan kalér (kulawarga Ahab), tuluy ka Yuda. Istilah Alkitab séjén pikeun “tujuh kali” anu dicangking tina Imamat dua puluh genep nyaéta istilah “sumebar”.
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.
Geus Kami ogé bakal leumpang sabalikna ka maranéh dina amarah; jeung Kami, enya Kami sorangan, bakal ngahukum maranéh tujuh kali lipat ku sabab dosa-dosa maranéh. Jeung maranéh bakal ngadahar daging anak-anak lalaki maranéh, jeung daging anak-anak awéwé maranéh ogé bakal didahar ku maranéh. Jeung Kami bakal ngancurkeun tempat-tempat pangluhurna maranéh, sarta nugar patung-patung maranéh, jeung ngalungkeun bangké maranéh kana bangké brahala-brahala maranéh, sarta jiwa Kami bakal geuleuh ka maranéh. Jeung Kami bakal ngajadikeun kota-kota maranéh jadi ruruntuhan, sarta mawa tempat-tempat suci maranéh kana karuksakan, jeung Kami moal ngahémbus seungit tina kurban-kurban amis maranéh. Jeung Kami bakal ngajadikeun nagri éta taringgul; sarta musuh-musuh maranéh anu cicing di dinya bakal kagét ku kaayaanana. Jeung Kami bakal nyebarkeun maranéh ka antara bangsa-bangsa kapir, sarta bakal ngaluarkeun pedang nuturkeun maranéh; jeung nagri maranéh bakal taringgul, sarta kota-kota maranéh bakal jadi ruruntuhan. Harita nagri éta bakal ngarasakeun Sabat-sabatna, salila éta taringgul, sarta maranéh aya di tanah musuh-musuh maranéh; enya, harita nagri éta bakal reureuh, sarta ngarasakeun Sabat-sabatna. Salila éta taringgul, éta bakal reureuh; sabab éta henteu meunang reureuh dina Sabat-sabat maranéh, waktu maranéh cicing di dinya. Imamat 26:28–35.
The scattering among the heathen was fulfilled for Daniel when he was carried as a slave into Babylon, at the captivity of Jehoiakim. Then, while Daniel was in the “enemies’ land” the land rested and enjoyed “her sabbaths.” Second Chronicles informs us that the period of time was the seventy years of Jeremiah, which Daniel came to recognize in chapter nine.
Paburencayna di antara bangsa-bangsa kapir têlah kalaksanakeun ka Daniel nalika anjeunna dibawa minangka budak ka Babul, dina mangsa panaklukan Yoyakim. Saterusna, salila Daniel aya di “tanah musuh,” éta tanah ngarandeg sarta ngararasakeun “poé-poé Sabatna.” Kitab Dua Babad ngabejaan ka urang yén éta jangka waktu téh nya éta tujuh puluh taunna Yermia, anu ku Daniel tuluy kahartikeun dina pasal salapan.
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.
Jeung jalma-jalma anu salamet tina pedang ku anjeunna dibawa ka Babul; di dinya maranéhna jadi abdi ka anjeunna jeung ka putra-putrana nepi ka mangsa karajaan Persia marentah: supaya kacumponan pangandika PANGERAN ku pangantaraan sungut Yermia, nepi ka tanah éta ngarasakeun poé-poé Sabatna; sabab salila éta tanah téh ngagolér jadi suwung, éta ngajaga Sabat, pikeun nyumponan tujuh puluh taun. Ayeuna dina taun kahiji Koresy, raja Persia, supaya pangandika PANGERAN anu diucapkeun ku pangantaraan sungut Yermia bisa kacumponan, PANGERAN ngagerakkeun sumanget Koresy, raja Persia, nepi ka anjeunna ngadamel hiji pangumuman ka sakuliah karajaanna, sarta ogé nuliskeunana, kieu pokna, Kieu dawuh Koresy, raja Persia, Sakumna karajaan di bumi geus dipaparinkeun ka abdi ku PANGERAN Allah sawarga; sarta Mantenna geus maréntahkeun ka abdi pikeun ngawangun hiji Bait pikeun Mantenna di Yerusalem, anu aya di Yuda. Saha di antara maranéh, tina sakumna umat-Na? Mugia PANGERAN Allahna nyarengan anjeunna, sarta mugi anjeunna angkat. 2 Tawarikh 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.
Kecap “scattering” mangrupikeun lambang tina “seven times.” Pangadilan ka Nebukadnesar salila “seven times” hirup kawas sato, ngalambangkeun pangadilan ka Belsyasar, sakumaha digambarkeun ku kecap-kecap mistis dina témbok, “mene, mene, tekel upharsin.” Pangadilan Belsyasar digambarkeun ku tulisan leungeun anu nilaina sarua jeung dua rébu lima ratus dua puluh, nyaéta jumlah poé anu sarua nalika Nebukadnesar hirup kawas sato, sarta jumlah taun anu sarua anu diwakilan ku “seven times” dina Imamat dua puluh genep.
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.
Pangadilan ka Belsyasar, anu dilambangkeun ku pangadilan ka Nebukadnesar, sacara simbolis digambarkeun ku “tujuh kali,” sarta duanana pangadilan éta ngawakilan hiji “ragragna Babul,” anu mangrupa lambang tina amanat malaikat kadua. Ragragna Babul anu kahiji téh nalika munara Nimrod diruntuhkeun.
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.
Sakumna bumi téh sa basa, jeung sa ucapan. Jeung kajadian, waktu maranéhna ngumbara ti wetan, yén maranéhna manggihan hiji dataran di tanah Sinar; tuluy maranéhna cicing di dinya. Jeung maranéhna silih sebut, Hayu atuh, urang nyieun bata, sarta ngadurukna nepi ka asak pisan. Jeung bata dipaké ku maranéhna pikeun gaganti batu, ari tar dipaké pikeun adonan témbok. Jeung maranéhna nyebut, Hayu atuh, urang ngadegkeun keur urang hiji kota jeung hiji munara, anu puncakna nepi ka langit; sarta hayu urang nyieun ngaran keur urang sorangan, supaya urang ulah paburencay ka sakuliah beungeut bumi. Jeung PANGERAN lungsur pikeun ningali kota jeung munara anu keur diwangun ku anak-anak manusa. Jeung PANGERAN ngandika, Tingali, ieu bangsa téh hiji, sarta maranéhna kabéh boga hiji basa; sarta ieu kakara mimiti anu dipigawé ku maranéhna: jeung ayeuna moal aya naon-naon anu bisa dicegah ti maranéhna, anu geus dipikiran ku maranéhna rék dipigawé. Hayu atuh, urang lungsur, sarta di dinya urang ngabingungkeun basana, supaya maranéhna ulah silih ngarti kana ucapan sasamana. Ku kituna PANGERAN ngaburencaykeun maranéhna ti dinya ka sakuliah beungeut bumi: sarta maranéhna eureun ngawangun kota éta. Kajadian 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.”
Dina pangadilan ka Babul, anu mangrupa pangadilan ka Nimrod, PANGERAN “nyebarkeun” para pambrontak Nimrod ka sakuliah “beungeut sakumna bumi.” Nimrod jeung para pangiringna terang yén pambrontakan maranéhna bakal nyababkeun maranéhna disebarkeun, sabab maranéhna geus ngucap yén pangdorong pikeun ngadegkeun munara jeung kota téh supaya “ngabakukeun ngaran keur urang, ulah nepi ka urang disebarkeun ka mana-mana ka sakuliah beungeut sakumna bumi.”
A “name” prophetically is a symbol of character. The character that Nimrod and his cohorts established is represented by their works, for by the fruits you shall know the character. The fruit of Nimrod’s rebellion, and therefore the symbol of his character, was the construction of the tower and the city. A “tower” is a symbol of a church, and a “city” is a symbol of a state. The name of Nimrod’s rebels, which represents their character, was the combination of church and state, which is also symbolically represented as the image of the beast.
Dina harti kenabian, “ngaran” téh lambang tina tabiat. Tabiat anu diadegkeun ku Nimrod jeung para pangiringna kagambarkeun ku pagawean maranéhna, sabab tina buahna maranéh bakal nyaho tabiatna. Buah tina pambrontakan Nimrod, ku kituna ogé lambang tina tabiatna, nyaéta ngawangunna munara jeung kota. “Munara” téh lambang hiji garéja, sarta “kota” téh lambang hiji nagara. Ngaran para pemberontak Nimrod, anu ngagambarkeun tabiat maranéhna, nyaéta ngahijina garéja jeung nagara, anu sacara simbolis ogé digambarkeun minangka gambar sato galak.
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”.
Bagian anu ngaidentipikasi ragragna Babel ngandung ungkara “hayu” anu diulang tilu kali. Anu katilu nyaéta nalika Allah ngadatangan hukuman ku ngabingungkeun basa maranéhna, sarta nyebarkeun maranéhna ka mana-mana. “Hayu” anu kahiji téh mangrupa persiapan pikeun “hayu” anu kadua, nalika maranéhna ngadegkeun kota jeung munara maranéhna. Sanggeus maranéhna ngaréngsékeun pagawéan maranéhna dina sajarah ungkara kadua tina “hayu,” Allah lungsur pikeun niténan sacara katémbong pambrontakan maranéhna. “Hayu” anu katilu téh hukuman, sarta “hayu” anu kadua téh ujian anu katémbong. “Hayu” anu kahiji ngawakilan kagagalan maranéhna anu kahiji, sarta sacara nubuat, tilu kali ungkara “hayu” éta nunjukkeun prosés pangujian tilu-léngkah tina Injil langgeng. Aya kénéh loba katerangan dina kasaksian ngeunaan pambrontakan jeung ragragna Nimrod, tapi urang ngan saukur keur nandaan yén dina waktos kahiji Babel (Babylon) ragrag, lambang “tujuh kali,” sakumaha diwakilan ku “panyebaran,” téh diidéntifikasi. Hukuman Nimrod diwakilan ku hiji panyebaran, hukuman Nebukadnesar ku “tujuh kali” sarta hukuman Belsyazar ku “dua rébu lima ratus dua puluh”.
The signature of the Alpha and Omega identifies that the line of prophecy represented by chapters four and five, is the latter rain message of the second angel and Midnight Cry. The line begins with the fall of Babylon represented by Nebuchadnezzar, identifying 1798, which is when spiritual Babylon (the papacy) fell the first time. Then at the end of the line, Belshazzar’s Babylon falls, marking the beginning of the progressive fall of spiritual Babylon (the papacy again), beginning at the Sunday law crisis. There are two witnesses of the fall of Babylon at the beginning of the line and two witnesses at the end of the line. Prophetic logic recognizes the signature of the great Beginning and Ending, while seeing the subject of Babylon’s fall testified to by four witnesses in the line represented by Daniel chapters four and five.
Tanda tangan ti Alfa jeung Omega nandakeun yén garis nubuat anu diwakilan ku pasal opat jeung lima téh nyaéta amanat hujan ahir ngeunaan malaikat kadua jeung Panjerit Tengah Wengi. Garis éta dimimitian ku runtagna Babul anu diwakilan ku Nebukadnesar, anu nandakeun taun 1798, nyaéta nalika Babul rohani (kapapaan) ragrag pikeun kahiji kalina. Tuluy dina tungtung garis éta, Babulna Belsyasar ragrag, anu nandaan mimiti runtagna Babul rohani anu lumangsung sacara progresif (kapapaan deui), dimimitian dina krisis hukum Minggu. Aya dua saksi ngeunaan runtagna Babul dina awal garis éta jeung dua saksi dina tungtungna. Logika nubuat ngakuan tanda tangan ti Mimiti Agung jeung Ahir, bari ningali yén poko runtagna Babul disaksian ku opat saksi dina garis anu diwakilan ku Daniel pasal opat jeung lima.
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.
Dina hubungan tipe jeung antitipe Nebukadnésar jeung Bélsyasar, lamun disaluyukeun jeung poé-poé panungtungan, urang manggihan sato galak bumi dina kaayaanana nu siga anak domba diwakilan ku Nebukadnésar, tuluy, nalika éta nyarita saperti naga, urang ningali Bélsyasar. Urang ningali dina hubungan nubuat, tanduk Républikan anu dipingpin ku Konstitusi Amérika Sarikat diwakilan ku Nebukadnésar, jeung dibalikeunna Konstitusi diwakilan ku Bélsyasar. Urang ogé bakal ningali Nebukadnésar salaku parawan anu wijaksana jeung Bélsyasar salaku parawan anu bodo.
We will continue our consideration of Daniel chapters four and five in the next article.
Urang bakal neraskeun paniténan urang ngeunaan Daniel bab opat jeung lima dina artikel salajengna.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.
“Belshazzar geus dibéré loba kasempetan pikeun nyaho jeung ngalakukeun pangersa Allah. Anjeunna geus ningali aki-na, Nebukadnesar, dipiceun ti pakumpulan manusa. Anjeunna geus ningali akal budi anu dipuji-puji ku éta raja anu sombong téh dicabut ku Anjeunna anu maparin éta akal. Anjeunna geus ningali éta raja diusir ti karajaanana, sarta dijadikeun sasama jeung sato-sato galak di tegal. Tapi kanyaah Belshazzar kana kasenangan jeung ngamulyakeun diri sorangan geus mupus palajaran-pelajaran anu sakuduna moal kungsi dipopohokeun ku anjeunna; sarta anjeunna ngalakukeun dosa-dosa anu sarua jeung anu mawa hukuman anu matak kacida ka Nebukadnesar. Anjeunna nyéépkeun kasempetan-kasempetan anu ku sih-rahmat dipaparinkeun ka anjeunna, ngalalaworakeun ngamangpaatkeun kasempetan anu aya dina jangkauanana pikeun wanoh kana bebeneran. ‘Naon anu kudu ku sim kuring lakukeun supaya salamet?’ nyaéta hiji patalékan anu ku éta raja anu agung tapi bodo dipopohokeun kalawan teu paduli.”
“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.
“Ieu bahaya para nonoman kiwari anu teu maliré jeung gagabah. Panangan Allah bakal ngahudangkeun nu ngalakukeun dosa sakumaha ka Belshazzar, tapi pikeun loba jalma éta bakal kasép teuing pikeun tobat.
“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.
“Pangawasa Babul kagungan kabeungharan jeung kahormatan, sarta dina kasombongan nu ngaraosan diri sorangan anjeunna geus ngangkat dirina ngalawan ka Allah nu ngawasa sawarga jeung bumi. Anjeunna ngandelkeun kana pananganna sorangan, henteu nyangka yén aya nu wani nyebut, ‘Ku naon maneh ngalakukeun ieu?’ Tapi waktu leungeun nu misterius nyerat aksara-aksara dina témbok karatonna, Belsyasar kakeueum ku rasa sieun sarta jadi teu bisa ngomong. Dina sajeroning sakeudeung anjeunna sagemblengna kaleungitan kakawasaanana sarta direndahkeun kawas budak leutik. Anjeunna sadar yén dirina aya dina kawelasan Hiji Pribadi anu leuwih agung ti batan Belsyasar. Anjeunna geus nyieun kaulinan tina perkara-perkara suci. Ayeuna haté nuranina hudang. Anjeunna sadar yén anjeunna geus dipaparin hak husus pikeun nyaho jeung ngalakukeun pangersa Allah. Sajarah akina nangtung écés pisan di hareupeunana, sarua écésna jeung tulisan dina témbok.” Bible Echo, 25 April 1898.