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?”
Kasieun Belsyasar ku tulisan gaib téh nunjuk lain waé kana pupusna anjeunna jeung ahir karajaan kagenep tina nubuat Kitab Suci, tapi ogé kana titik dina sajarah nubuat nalika kasieun nyekel raja-raja di bumi. Kasieun maranéhna dihasilkeun ku “angin wétan” Islam. Kasieun maranéhna téh saperti awéwé nu keur ngalahirkeun, ku kituna nandakeun nyeri anu beuki nambahan saeutik-saeutik, anu datangna beuki gancang. Kasieun éta dimimitian dina “jam” pesta Belsyasar, sanajan mula-mulana datangna dina 11 Séptémber 2001. Ti harita angin-angin mimiti nyelip tina panangan opat malaikat anu nyekel éta angin salila mangsa panyegelan saratus opat puluh opat rébu. Lalakonna ratapan pikeun Tirus anu dicirian ku Ezekiel, ngajentrekeun Tirus ku ngedalkeun pananya nubuat, “Kota naon anu sarua jeung Tirus, kawas anu diruksak di tengah laut?”
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.
Kapal-kapal Tarsis geus nyararitakeun kaagungan maneh dina pasar maneh; jeung maneh geus pinuh, sarta dijadikeun kacida mulya di tengah sagara. Para pangdayung maneh geus mawa maneh ka cai-cai anu jembar; angin wetan geus ngarempag maneh di tengah sagara. Kabeungharan maneh, pasar-pasar maneh, barang dagangan maneh, para pelaut maneh, para juru mudi maneh, para panyambung papan kapal maneh, para padagang barang dagangan maneh, jeung sakabéh jalma perang maneh anu aya di jero maneh, jeung sakumna rombongan maneh anu aya di tengah maneh, bakal murag ka tengah sagara dina poé karuntuhan maneh. Daérah pinggiran bakal ngageter ku sora ceurik para juru mudi maneh. Jeung sakabéh anu nyekel dayung, para pelaut, jeung sakabéh juru mudi laut, bakal turun tina kapal-kapalna, maranéhna bakal nangtung di darat; Jeung maranéhna bakal ngagedékeun sorana ngalawan maneh, sarta bakal ceurik kalawan pait, sarta bakal ngahamburkeun lebu kana sirahna, maranéhna bakal ngagolér-ngaguling dina lebu hawu; Jeung maranéhna bakal ngabotakan dirina pisan ku sabab maneh, sarta ngabeubeuratan karung kabung, jeung maranéhna bakal ngaraung pikeun maneh kalawan paitna haté jeung ratapan anu pait. Jeung dina ratapna maranéhna bakal ngangkat hiji pupujian panyambat pikeun maneh, sarta ngaduhkakeun kaayaan maneh, bari nyebut, Kota mana nu sarua jeung Tirus, anu dibinasakeun di tengah laut? Nalika barang dagangan maneh kaluar ti sagara-sagara, maneh geus nyugemakeun loba bangsa; maneh geus ngabeungharkeun raja-raja bumi ku lobana kabeungharan maneh jeung barang dagangan maneh. Dina mangsa nalika maneh bakal dirempag ku sagara di jero cai anu jero, barang dagangan maneh jeung sakabéh rombongan maneh di tengah maneh bakal murag. Sakabéh pangeusi pulo-pulo bakal kacida reuwaseunana ku sabab maneh, jeung raja-raja maranéhna bakal kacida kasieunana, rarayna bakal kaganggu. Para padagang di antara bangsa-bangsa bakal nyisikan ka maneh; maneh bakal jadi pikasieuneun, sarta moal aya deui salalawasna. Yehezkiel 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.
Tirus teh kota, atawa karajaan anu ku padagang-padagang di bumi diratakeun ku ceurik nu pait, tuluy maranéhna naros, “kota mana anu sarupa jeung Tirus?” Maranéhna ngalakukeun kitu dina éta “waktu,” nalika kota éta diruksak di laut. Dina Wahyu pasal dalapan welas, palacuran Tirus, anu mangrupakeun palacuran Roma, anu geus ngalakukeun cabul jeung raja-raja di bumi sarta diidéntifikasi minangka éta kota gede anu pangadilanna datang dina sajam, sarta dina sapoé. Manéhna téh kota anu ngangkat patalékan nubuat tina raja-raja jeung padagang-padagang anu ngagorowok ku ratapan.
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.
Ku sabab kitu, bala-balana bakal datang ka dirina dina hiji poe: pati, perkabungan, jeung kalaparan; sarta manéhna bakal dihakan ku seuneu nepi ka musna pisan; sabab Gusti Allah anu ngahakiman dirina téh kawasa. Jeung raja-raja di bumi, anu geus ngalakukeun cabul jeung hirup dina kaméwahan babarengan jeung manéhna, bakal ngareretep ku ceurik pikeun dirina, jeung ngarasa sedih ku sabab dirina, nalika maranéhna ningali haseup tina kadurukna, nangtung jauh ku sabab sieun kana siksaan dirina, bari nyarita, Cilaka, cilaka, eh kota gede Babul, eh kota anu perkasa! sabab dina sajam waé hukuman ka maneh geus datang. Jeung para padagang di bumi bakal ceurik jeung milu berkabung ku sabab dirina; sabab euweuh deui anu meuli dagangan maranéhna: dagangan emas, jeung pérak, jeung batu mulia, jeung mutiara, jeung linen halus, jeung lawon wungu, jeung sutra, jeung lawon beureum carang, jeung sagala rupa kai thyine, jeung sagala rupa pakakas tina gading, jeung sagala rupa pakakas tina kai anu kacida muliana, jeung tina tambaga, jeung beusi, jeung marmer, jeung kayu manis, jeung seungit-seungitan, jeung minyak wangi, jeung menyan, jeung anggur, jeung minyak, jeung tipung halus, jeung gandum, jeung ingon-ingon, jeung domba, jeung kuda, jeung karéta, jeung budak-budak, jeung jiwa-jiwa manusa. Jeung buah-buahan anu dipikahayang ku napsu jiwamu geus nyingkah ti maneh, jeung sagala hal anu ngeunah jeung endah geus nyingkah ti maneh, jeung maneh moal manggihan deui éta sakabéhna salalawasna. Para padagang barang-barang ieu, anu jadi beunghar ku sabab dirina, bakal nangtung jauh ku sabab sieun kana siksaan dirina, bari ceurik jeung ngareretep, sarta nyarita, Cilaka, cilaka, eh kota gede, anu maké linen halus, jeung lawon wungu, jeung lawon beureum carang, sarta dihias ku emas, jeung batu mulia, jeung mutiara! Sabab dina sajam waé kabeungharan anu sakitu gedéna geus jadi euweuh. Jeung unggal kapten kapal, jeung sakumna rombongan anu dina kapal-kapal, jeung para pelaut, jeung sakur anu dagang di laut, maranéhna nangtung jauh, sarta ngajerit nalika ningali haseup tina kadurukna, bari nyarita, Kota naon anu sarua jeung kota gede ieu! Jeung maranéhna ngalungkeun lebu kana huluna, sarta ngajerit, bari ceurik jeung ngareretep, nyarita, Cilaka, cilaka, eh kota gede, anu ku kakayaanana geus ngajadikeun beunghar sakumna anu boga kapal di laut! sabab dina sajam waé manéhna geus dijadikeun suwung. Wahyu 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.
Muka segel Wahyu Yesus Kristus ngawengku amanat Sasambat Tengah Peuting. Amanat éta nya éta nubuat kadua dina Yehezkiel tilu puluh tujuh anu ngahirupkeun tulang-tulang garing anu paéh, anu geus ngagolér di jalan-jalan salila tilu satengah poé, jadi hirup minangka hiji pasukan anu perkasa. Amanat éta nya éta amanat anu ngawengku bebeneran yén Islam lah anu dianggo ku Gusti pikeun mawa panghukuman eksekutif ka Amérika Sarikat ku sabab paneguhan poé Minggu. Panghukuman éta datang dina “jam” lini gedé éta, anu ogé “jam” nalika tulisan leungeun mucunghul dina témbok Belsyazar. Tulisan leungeun éta nimbulkeun kasieunan, anu digambarkeun nyekel sakabéh raja jeung padagang nalika struktur ékonomi planét bumi diruntuhkeun ku “angin wetan” Islam, anu geus nyelap sacara rusiah kana karajaan Belsyazar, ngaliwatan “témbok” handap di beulah kidul anu dipaliré.
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.
“kota” atawa karajaan anu ku raja-raja jeung padagang-padagang diratapan, sarta maranéhna nanya, “kota naon anu sarua jeung kota gedé ieu,” nyaéta karajaan ti palacuran Tirus, anu harita keur ngahariringkeun lagu-laguna sarta ngalakukeun cabul jeung raja-raja éta pisan. Sadaya nabi nyarita ngeunaan ahir dunya, sarta maranéhna silih satuju, jadi padagang-padagangna Yehezkiel téh padagang-padagang anu sarua jeung nu aya dina Wahyu pasal dalapan welas. Tilu kali dina Wahyu pasal dalapan welas maranéhna ngarintih, “cilaka, cilaka,” nalika kota gedé jeung struktur kauangan planét bumi diruntuhkeun. Kecap Yunani anu ditarjamahkeun jadi “cilaka” dina petikan éta téh kecap anu sarua pisan jeung anu ditarjamahkeun tilu kali dina Wahyu pasal dalapan, ayat tilu welas, anu di dinya ditarjamahkeun ku kecap Inggris anu béda.
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.
Tuluy kuring neuteup, tuluy ngadéngé hiji malaikat ngapung di tengah langit, ngucapkeun ku sora tarik, “Cilaka, cilaka, cilaka, ka sakur nu nyicingan bumi ku sabab sora-sora tarompet séjénna ti tilu malaikat, anu can kénéh niup!” Wahyu 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.”
Para raja jeung padagang keur ngarandeg ku duka lantaran karuksakan ékonomi dunya ku kecap, “aduh, aduh,” hartina “cilaka, cilaka,” sarta “Cilaka” téh mangrupakeun lambang Islam. Kasieun anu nyekel Belsyasar jeung para pangagungna nalika tulisan mucunghul dina témbok, nyaéta kasieun anu dihasilkeun nalika struktur ékonomi planét bumi diruksak ku serangan-serangan anu terus lumangsung ti pihak Islam, anu ku Allah dipaké minangka pakakas pangawasa-Na pikeun ngalaksanakeun pangadilan eksekutif-Na ka jalma-jalma anu nginum anggur Babul, nyaéta panegakan poe Minggu. Kaleresan ieu téh mangrupa téma tina “beban” Yesaya dua puluh tilu ngeunaan sundal “Tirus.”
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.
Beban ngeunaan Tirus. Ceuriklah, eh kapal-kapal Tarsis; sabab eta geus diruksak nepi ka teu aya deui imah, teu aya deui jalan asup; ti tanah Kitim hal eta dibewarakeun ka maranehna. Cicingeun, eh pangeusi pulo; maneh anu geus dipinuhan ku padagang-padagang Sidon, anu meuntasan sagara. Jeung ku cai anu loba, binih Sihor, hasil panen walungan, jadi panghasilanana; sarta manehna jadi pasar bangsa-bangsa. Erah, eh Sidon; sabab sagara geus ngucap, nya eta kakuatan sagara, pokna, Kami henteu ngandeg, henteu ngalahirkeun anak, henteu miara nonoman, henteu ngagedekeun parawan-parawan. Sakumaha dina beja ngeunaan Mesir, kitu maranehna bakal kacida kasiksa ku beja ngeunaan Tirus. Meuntaslah ka Tarsis; ceuriklah, eh pangeusi pulo. Naha ieu kota maraneh anu baheula pinuh kabungahan, anu asal-usulna ti jaman baheula pisan? Suku-sukuna sorangan bakal mawa manehna ka tempat anu jauh pikeun ngumbara. Saha anu geus netepkeun ieu rancangan ngalawan Tirus, kota anu makutakeun, anu padagang-padagangna para pangéran, anu padagang-badagna jalma-jalma anu dipihormat di bumi? PANGERAN nu Mahakawasa anu geus nangtukeunana, pikeun ngahinakeun kareueus sagala kamulyaan, jeung pikeun ngaremehkeun sakabeh jalma anu dipihormat di bumi. Ngaliwatan tanah maneh kawas walungan, eh putri Tarsis; geus teu aya deui kakuatan. Mantenna ngulurkeun panangan-Na ka luhur sagara, Mantenna ngagoncangkeun karajaan-karajaan; PANGERAN geus marentah ngalawan kota padagangan, pikeun ngancurkeun benteng-bentengna. Sarta Mantenna ngandika, Maneh moal bungah deui, eh parawan anu katindes, putri Sidon; hudanglah, meuntas ka Kitim; di dinya oge maneh moal meunang katengtreman. Tenjo tanah urang Kasdim; ieu bangsa tadina euweuh, nepi ka urang Asyur ngadegkeunana pikeun jalma-jalma anu cicing di gurun: maranehna ngadegkeun munara-munara na, maranehna ngadegkeun istana-istana na; sarta anjeunna ngajadikeunana ruruntuhan. Ceuriklah, eh kapal-kapal Tarsis; sabab kakuatan maraneh geus diruksak. Sarta bakal kajadian dina poe eta, Tirus bakal dipopohokeun salila tujuh puluh taun, nurutkeun mangsa hiji raja; sanggeus tungtung tujuh puluh taun, Tirus bakal nyanyi kawas awewe palacuran. Cokot kacapi, ngideran kota, eh awewe palacuran anu geus dipopohokeun; maenkeun lagu anu merdu, nyanyikeun loba lagu, sangkan maneh diinget deui. Sarta bakal kajadian sanggeus tungtung tujuh puluh taun, yen PANGERAN bakal nganjang ka Tirus, sarta manehna bakal balik deui kana upahna, sarta bakal ngalacur jeung sakabeh karajaan dunya di sakuliah beungeut bumi. Jeung daganganana katut upahna bakal jadi kasucian pikeun PANGERAN: eta moal disimpen, moal ditimbun; sabab daganganana bakal jadi pikeun maranehna anu cicing di payuneun PANGERAN, supaya dahar nepi ka wareg, jeung pikeun pakean anu awet. 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.
Tujuh puluh taun, anu ibarat “poé-poé sahiji raja”, dilambangkeun ku karajaan Babul, sabab raja téh karajaan, jeung Babul sacara literal maréntah salila tujuh puluh taun. Tujuh puluh taun Babul sacara literal réngsé dina “jam” nalika tulisan leungeun mucunghul dina témbok balé pésta Belsyazar. Dina peuting éta kénéh manéhna dipaéhan ku kakawasaan anu datang ngaliwatan “témbok” tanpa kanyahoanana, sabab manéhna keur ngayakeun pésta bari nginum anggur Babul, nalika orkéstra Nebukadnesar keur maénkeun musikna, jeung sundal Tirus nyanyikeun wirahma anu amis, sarta Israil nu murtad nari jeung sujud.
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.
Saterusna kasieun nyekel sakumna anu kalibet, sabab Allah geus “nyarita piwejang ngalawan Tirus” sarta geus “nangtukeun maksud” “pikeun ngotorkeun kasombongan sagala kamulyaan, jeung pikeun ngahinakeun sakumna anu kahormat di bumi.” Ku sabab kitu Allah “ngaguncang karajaan-karajaan” ku “linuhung gedé” dina “jam” éta, sabab Allah geus “maparin parentah ngalawan” karajaan padagang éta, “pikeun ngancurkeun benteng-bentengna.” Dina “jam” kasieun pikeun Belsyasar, para raja jeung para padagang mimiti neangan paham kana harti kecap-kecap seuneu dina témbok. Pupusna Belsyasar geus rék kajadian, tapi dina mangsa éta anjeunna masih kénéh hirup. Ku sabab kitu anjeunna narékahan pikeun ngartos kecap-kecap anu pinuh ku rusiah éta sarta nawarkeun ganjaran ka jalma-jalma wijaksana, upama maranéhna bisa nafsirkeun éta tulisan, tapi hal éta teu bisa dilakonan, sabab jalma-jalma wijaksana Babul ngagunakeun métodologi ulikan Kitab Suci anu mangrupa palsuan tina bebeneran. Kecap-kecap anu pinuh ku rusiah éta ibarat titingalian ngeunaan hiji kitab anu disegel.
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.
Tuluy sadaya jalma wijaksana raja asup; tapi maranéhna teu bisa maca éta tulisan, sarta teu bisa ngabéjaan ka raja harti éta. Ku sabab kitu raja Belsyasar kacida guligahna, sarta rarayna robah; para gegedenana ogé kacida haréranna. Geus kitu, ratu ku lantaran kecap-kecap raja jeung para gegedenana, asup ka rohangan pésta; tuluy ratu ngandika, saurna, “Nun raja, mugia hirup salalawasna; ulah pikiran anjeun ngaguligahkeun anjeun, jeung ulah raray anjeun robah. Aya saurang lalaki di karajaan anjeun, anu dina dirina aya roh para déwa anu suci; sarta dina mangsa bapa anjeun, cahaya, pangarti, jeung hikmat, saperti hikmat para déwa, kapanggih dina dirina; anu ku Raja Nebukadnesar, bapa anjeun, ku raja, enya, ku bapa anjeun, dijadikeun kapala para ahli sihir, ahli nujum, urang Kasdim, jeung para juru tenung; ku sabab roh anu unggul, pangaweruh, pangarti, kamampuhan naksirkeun impian, ngajelaskeun perkara-perkara anu hésé, jeung ngabéréskeun kabingungan, kapanggih dina Daniel éta, anu ku raja dingaranan Béltesyasar. Ku kituna ayeuna, sing Daniel dipiwarang datang, sarta anjeunna bakal nembongkeun hartina.” Tuluy Daniel dibawa asup ka payuneun raja. Sarta raja ngandika ka Daniel, saurna, “Naha maneh téh Daniel éta, salah saurang ti anak-anak pangbuangan ti Yuda, anu dibawa ku raja, bapa kami, kaluar ti tanah Yuda? Kami geus ngadangu ngeunaan maneh, yén roh para déwa aya dina maneh, sarta yén cahaya, pangarti, jeung hikmat anu unggul kapanggih dina maneh. Ayeuna para jalma wijaksana, para ahli nujum, geus dibawa ka payuneun kami, supaya maranéhna maca ieu tulisan, jeung ngabéjaan ka kami hartina; tapi maranéhna teu bisa nembongkeun harti éta perkara. Jeung kami geus ngadangu ngeunaan maneh, yén maneh bisa méré panaksiran, sarta ngabéréskeun kabingungan; ku kituna ayeuna, lamun maneh bisa maca tulisan ieu, jeung ngabéjaan ka kami hartina, maneh bakal dipaparin pakean wungu kirmizi, sarta kalung emas bakal dipasangkan kana beuheung maneh, sarta maneh bakal jadi panguasa katilu di karajaan.” Daniel 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.
Ratu anu aya di karaton lain pamajikan Belsyasar, tapi ratu ti aki anjeunna, sarta anjeunna terang saha anu tiasa maca tulisan dina témbok. Aya hiji garéja (sabab awéwé, sacara profétis, nyaéta garéja), di éta karajaan anu terang saha anu tiasa ngartos kana rusiah-rusiah Allah.
“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.’
“Di karaton aya hiji awéwé anu leuwih wijaksana ti maranéhna kabéh,—ratu ti aki Belshazzar. Dina kaayaan darurat ieu anjeunna nyarita ka raja ku basa anu ngirimkeun sajurung cahaya kana poék. ‘Nun raja, mugi hirup salalawasna,’ saur anjeunna, ‘ulah nepi ka pikiran anjeun ngaganggu anjeun, sarta ulah beungeut anjeun robah. Aya hiji lalaki di karajaan anjeun anu di jerona aya roh para déwa anu suci; sarta dina mangsa bapa anjeun cahaya, pangarti, jeung hikmah, saperti hikmah para déwa, kapanggih aya dina dirina; anu ku Raja Nebukadnesar, bapa anjeun, raja, enya saur sim kuring, bapa anjeun, diangkat jadi kapala para ahli jampi, ahli nujum, urang Kasdim, jeung para tukang ramal; …ayeuna sing Daniel disaur, sarta anjeunna bakal nétélakeun hartina.’”
“‘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.’
“‘Mangka Daniel dibawa asup ka payuneun raja.’ Bari narékahan nguatkeun haténa jeung némbongkeun kawibawaanna, Belsyasar ngadawuh, ‘Naha maneh teh Daniel eta, anu asal ti anak-anak tawanan ti Yuda, anu ku raja, bapa sim kuring, dibawa kaluar ti tanah Yuda? Sim kuring geus ngadangu ngeunaan maneh, yén roh para dewa aya dina diri maneh, sarta yén cahya, pangarti, jeung hikmat anu kacida unggulna kapanggih dina diri maneh…. Ayeuna lamun maneh sanggup maca eta tulisan, sarta ngawartakeun ka sim kuring tafsirna, maneh bakal dipaparin pakean beureum wungu, sarta kalung emas bakal dipasangkeun dina beuheung maneh, jeung maneh bakal jadi pangawasa katilu di karajaan.’”
“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.’
“Daniel henteu kagét ku gegedénna pintonan raja, ogé henteu bingung atawa kasieunan ku kecap-kecapna. ‘Mugia kurnia anjeun tetep keur anjeun sorangan,’ jawabna, ‘jeung ganjaran anjeun pasihkeun ka nu séjén; tapi ku sim kuring ieu tulisan bakal dibacakeun ka raja, sarta hartina bakal dipikawanohkeun ka anjeunna. He raja, Allah Nu Maha Luhur parantos maparin ka Nebukadnezar, bapa anjeun, hiji karajaan, kaagungan, kamulyaan, jeung kahormatan…. Tapi waktu haténa jadi sombong, sarta pikiranana jadi teuas ku kasombongan, anjeunna diturunkeun tina tahta karajaanna, sarta kamulyaanna dicabut ti anjeunna…. Jeung anjeun, anakna, he Belsyazar, henteu ngahinakeun haté anjeun, sanajan anjeun parantos nyaho sakabéh ieu, tapi anjeun parantos ngagedékeun diri ngalawan Allah sawarga; sarta bejana-bejana ti bumi-Na parantos dibawa ka payuneun anjeun, jeung anjeun, para pangagung anjeun, pamajikan-pamajikan anjeun, jeung para selir anjeun, parantos nginum ku éta; sarta anjeun parantos muji allah-allah pérak jeung emas, tambaga, beusi, kai, jeung batu, anu henteu ningali, henteu ngadangu, jeung henteu nyaho; tapi Allah anu nyepeng napas anjeun dina panangan-Na, jeung anu kagungan sagala jalan anjeun, henteu ku anjeun dipaparin kamulyaan.’”
“‘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.’
“‘Ieu tulisan anu kaserat téh, Mene, Mene, Tekel, Upharsin. Jeung ieu harti éta perkara: Mene: Allah parantos ngitung karajaan anjeun sarta parantos ngatamatkeunana. Tekel: Anjeun parantos ditimbang dina timbangan, sarta kapanggih kirang. Peres: Karajaan anjeun dibagi-bagi sarta dipasrahkeun ka urang Media jeung Persia.’
“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.
“Daniel henteu nyimpang tina kawajibanana. Anjeunna nempatkeun dosa raja di payuneunana, bari némbongkeun ka anjeunna palajaran-pelajaran anu saéstuna tiasa dipaliré ku anjeunna tapi henteu dipaliré. Belsyasar henteu nginditkeun kana kajadian-kajadian anu kacida pentingna pikeun dirina. Anjeunna henteu maca sajarah akina kalayan leres. Tanggung jawab pikeun nyaho bebeneran parantos ditumpangkeun ka anjeunna, tapi palajaran praktis anu tiasa dipaliré sarta dilakonan ku anjeunna henteu diasupkeun kana haténa; jeung léngkah-léngkah kalakuanana mawa hasil anu pasti.”
“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.
“Ieu teh pesta kasombongan anu pamungkas anu dilaksanakeun ku raja Kasdim; sabab Anjeunna anu lila-sabar nanggung kajahatan manusa geus netepkeun putusan anu teu bisa dibatalkeun. Belsyazar geus kacida ngahina ka Anjeunna anu geus ngangkat anjeunna jadi raja, sarta mangsa pangujianana dicabut ti anjeunna. Nalika raja jeung para bangsawanna keur dina puncak karamean maranéhna, urang Persia ngalihkeun Walungan Efrat tina saluranna, tuluy asup ka jero kota anu teu dijaga. Nalika Belsyazar jeung para pangagungna keur nginum tina bejana-bejana suci kagungan Yéhuwa, sarta muji allah-allah maranéhna tina pérak jeung emas, Koresy jeung para soldaduna geus nangtung di handapeun témbok karaton. ‘Dina peuting éta,’ ceuk catetan éta, ‘Belsyazar, raja urang Kasdim, dipaéhan. Jeung Darius, urang Média, nyandak karajaan éta.’” 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.
Di tengah krisis éta, ratu (hiji garéja) nganyatakeun yén aya hiji sumber anu sanggup nangtukeun “Future for America”. Daniel sakali deui nangtung dina bagianna pikeun ngalaksanakeun tujuanana dina ahir jaman. Kasaksian ngeunaan panji anu dipasihkeun dina tungku seuneu ku Shadrach, Meshach, jeung Abednego ayeuna dipasihkeun ku Daniel, nalika manéhna nambihan kana garis bebeneran yén dina “jam” krisis hukum Minggu, maranéhna anu ngawakilan panji bakal dibawa ka hareupeun para panguasa nagara pikeun mere kasaksian ngeunaan bebeneran.
“‘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.
“‘Aranjeunna bakal nyerenkeun maraneh ka pangadilan-pangadilan, … enya, jeung maraneh bakal digiring ka hareupeun para gubernur jeung raja-raja ku sabab Kami, pikeun jadi kasaksian ka maranéhna jeung ka bangsa-bangsa sanés.’ Mateus 10:17, 18, R. V. Panganiayaan bakal nyebarkeun cahaya. Hamba-hamba Kristus bakal dibawa ka hareupeun jalma-jalma agung dunya, anu, upami lain ku jalan ieu, meureun moal kungsi ngadangu Injil. Kaleresan geus dipidangkeun salah ka jalma-jalma ieu. Maranéhna geus ngadangu tuduhan-tuduhan palsu ngeunaan iman para murid Kristus. Mindeng hiji-hijina jalan pikeun maranéhna terang kana sipatna anu sajati nya éta ku kasaksian ti jalma-jalma anu dibawa ka pangadilan ku sabab imanna. Dina waktu dipariksa, maranéhna dipénta pikeun ngajawab, jeung para hakimna pikeun ngadangukeun kasaksian anu ditepikeun. Kurnia Allah bakal dipaparinkeun ka hamba-hamba-Na pikeun nyanghareupan kaayaan darurat éta. ‘Bakal dipasihkeun ka maraneh,’ saur Yesus, ‘dina jam anu sarua naon anu kudu ku maraneh diucapkeun. Sabab lain maraneh anu nyarita, tapi Roh Rama maraneh anu nyarita di jero maraneh.’ Saperti Roh Allah nyaangan pikiran hamba-hamba-Na, kaleresan bakal dipidangkeun dina kakawasaan jeung kahargaanna anu ilahi. Jalma-jalma anu nolak kaleresan bakal nangtung pikeun nuduh jeung nindes para murid. Tapi di tengah karugian jeung kasangsaraan, nepi ka maot sakalipun, anak-anak Gusti kudu nganyatakeun kalembutan tina Tuladanna anu ilahi. Ku kituna bakal katempo bedana antara agén-agén Iblis jeung para wakil Kristus. Jurusalamet bakal diangkat luhur di hareupeun para pamingpin jeung rahayat.” 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.
Sakumaha halna ka tilu jalma anu mulya éta, Daniel henteu miharep kana hadiah naon waé, ogé anjeunna henteu perlu ngapalkeun heula naon anu rek diucapkeunana. Kalawan basajan pisan anjeunna nandeskeun tafsiran ngeunaan “tujuh kali,” anu digambarkeun dina témbok.
We will continue the story of Belshazzar in the next article.
Urang baris neruskeun carita Belsyasar dina artikel salajengna.
“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.
“Jalma-jalma anu teu satia kana pagawean Allah téh kurang boga prinsip; motif-motif maranéhna henteu boga sipat anu bakal nungtun maranéhna pikeun milih anu bener dina sagala kaayaan. Para palayan Allah kudu ngarasa unggal waktu yén maranéhna aya dina paningal dunungan maranéhna. Anjeunna anu niténan pesta panghujatan Belsyazar aya hadir di sakabéh lembaga urang, di rohangan itungan padagang, di bengkel pribadi; jeung leungeun anu teu berdarah éta sarua pastina keur nyatet kalalaworaan aranjeun sakumaha éta nyatet panghukuman anu pikasieuneun kana raja anu ngahujat. Panghukuman Belsyazar dituliskeun ku kecap-kecap seuneu, ‘Anjeun geus ditimbang dina timbangan, sarta kapanggih kakurangan’; jeung lamun aranjeun gagal nedunan kawajiban-kawajiban anu dipaparinkeun ku Allah ka aranjeun, panghukuman aranjeun bakal sarua.” Messages to Young People, 229.