The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Ìṣubú Bélṣásárì nínú orí kàrùn-ún ni a ti ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀ nípasẹ̀ ìṣubú Nébúkádnésárì nínú orí kẹrin.
“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.
“Sí olórí ìkẹyìn Bábílónì, gẹ́gẹ́ bí ó ti rí ní àpẹẹrẹ sí olórí àkọ́kọ́ rẹ̀, ni ìdájọ́ ti Olùṣọ́ àtọ̀runwá dé pé: ‘Ìwọ ọba,... fún ọ ni a ti sọ ọ́; a ti mú ìjọba kúrò lọ́wọ́ rẹ.’ Dáníẹ́lì 4:31.” Àwọn Wòlíì àti Àwọn Ọba, 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.
Nebukadnessari dúró fún ìbẹ̀rẹ̀, Belṣassari sì dúró fún òpin ìjọba tí ó jọba fún àádọ́rin ọdún, bẹ́ẹ̀ ni ó sì ṣàpẹẹrẹ ìṣàkóso ẹranko ilẹ̀ ayé tí a rí nínú Ifihàn orí kẹtàlá (Orílẹ̀-èdè Amẹ́ríkà), tí yóò jọba ní àkókò tí a gbàgbé panṣágà Taya (ẹ̀sìn pòòpù).
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.
Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé a ó gbàgbé Tairi fún ọdún àádọ́rin, gẹ́gẹ́ bí ọjọ́ ayaba kan; lẹ́yìn òpin ọdún àádọ́rin, Tairi yóò kọrin bí àgbèrè. Isaiah 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.
Nítorí náà, Nebukadinésárì dúró fún ìbẹ̀rẹ̀ orílẹ̀-èdè Amẹ́ríkà, Belṣásárì sì dúró fún òpin orílẹ̀-èdè Amẹ́ríkà. Nebukadinésárì dúró fún ìbẹ̀rẹ̀ ìwo Orílẹ̀-èdè Olómìnira àti ìbẹ̀rẹ̀ ìwo Pùrótẹ́sítáǹtì. Belṣásárì dúró fún òpin ìwo Orílẹ̀-èdè Olómìnira àti ti Pùrótẹ́sítáǹtì.
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.
Ìdájọ́ tí a mú wá sórí Nebukadnessari jẹ́ “àkókò méje.” Ìtàn bí Nebukadnessari ṣe gbé bí ẹranko fún ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún márùn-ún àti ogún ọjọ́, ni William Miller lò nínú ìṣàkóso rẹ̀ sí “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, bí ó tilẹ̀ jẹ́ pé kò sọ̀rọ̀ lórí ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún márùn-ún àti ogún náà, èyí tí a ṣàpẹẹrẹ rẹ̀ nínú ìdájọ́ Belshazzar.
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.
“Èyí sì ni àkọsílẹ̀ tí a kọ: MENE, MENE, TEKEL, UPHARSIN. Èyí ni ìtumọ̀ ọ̀ràn náà: MENE; Ọlọ́run ti ka ìjọba rẹ, ó sì ti mú un dé òpin. TEKEL; a ti wọ̀ ọ ní ìwọ̀n, a sì rí i pé o kù díẹ̀. PERES; a ti pín ìjọba rẹ, a sì ti fi í fún àwọn Mẹ́dí àti àwọn Pẹ́ṣíà.” Danieli 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.
Yàtọ̀ sí ìtumọ̀ tí Dáníẹ́lì fi fún àkọsílẹ̀ àdììtú náà lórí ògiri, àwọn ọ̀rọ̀ náà “mene” àti “tekel” ń ṣojú ìwọ̀n wíwò, àwọn ọ̀rọ̀ wọ̀nyẹn sì tún ń ṣojú iye owó pàtó kan (Eksodu 30:13, Ẹsekieli 45:12). “Mene” kan jẹ́ àádọ́ta ṣékélì, tàbí ẹgbẹ̀rún gerah kan. Nítorí náà “Mene, mene” dọ́gba pẹ̀lú ẹgbẹ̀rún méjì gerah. “Tekel” kan jẹ́ ogún gerah. Nítorí náà “mene, mene, tekel” dọ́gba pẹ̀lú ẹgbẹ̀rún méjì àti ogún gerah. “Upharsin” túmọ̀ sí “láti pín,” nítorí náà ó túmọ̀ sí ìdají “mene” kan, ó sì ń ṣojú ẹgbẹ̀rún márùn-ún gerah. Ní ìpapọ̀, wọ́n ń ṣojú àpapọ̀ ẹgbẹ̀rún méjì ó lé ọ̀ọ́dún márùn-ún àti ogún.
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.
Ìtọ́kasí ìkẹyìn ti Sister White fi hàn pé Bẹliṣásárì ni a ṣàpẹẹrẹ nípasẹ̀ Nebukadinésárì, ṣùgbọ́n ní pàtàkì jùlọ ó tẹnumọ́ ìdájọ́ tí wọ́n jọ ní, àti pé a fi àwọn ìdájọ́ méjèèjì ṣe àfihàn gẹ́gẹ́ bí àmì “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Ọ̀rọ̀ díẹ̀ wà tí Ìwé Mímọ́ lò láti ṣojú fún “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Jeremiah ṣàfihàn rẹ̀ gẹ́gẹ́ bí ìbínú Ọlọ́run.
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.
Báwo ni Olúwa ṣe bo ọmọbìnrin Síónì pẹ̀lú ìkùùkuu nínú ìbínú rẹ̀, tí ó sì ju ẹwà Ísírẹ́lì sọ́ kalẹ̀ láti ọ̀run wá sí ilẹ̀ ayé, tí kò sì rántí àpótí-ìtìsẹ̀ rẹ̀ ní ọjọ́ ìbínú rẹ̀! Olúwa ti gbé gbogbo ibùgbé Jakọbu mì, kò sì ṣàánú: nínú ìrunú rẹ̀ ni ó ti wó àwọn ibi-ààbò ọmọbìnrin Júdà lulẹ̀; ó ti mú wọn sọ̀kalẹ̀ dé ilẹ̀: ó ti sọ ìjọba àti àwọn ọmọ-aládé rẹ̀ di aláìmọ́. Ó ti ké gbogbo agbára Ísírẹ́lì kúrò nínú ìbínú gbígbóná rẹ̀: ó ti fa ọwọ́ ọ̀tún rẹ̀ padà kúrò níwájú ọ̀tá, ó sì jó sí Jakọbu bí iná tí ń jó lófùfù, èyí tí ń run yíká. Ó ti tẹ ọrun rẹ̀ bí ọ̀tá: ó dúró pẹ̀lú ọwọ́ ọ̀tún rẹ̀ bí ẹni-ìjà, ó sì pa gbogbo ohun tí ó dùn mọ́ ojú nínú àgọ́ ọmọbìnrin Síónì: ó da ìbínú gbígbóná rẹ̀ jáde bí iná. Olúwa dàbí ọ̀tá: ó ti gbé Ísírẹ́lì mì, ó ti gbé gbogbo àwọn ààfin rẹ̀ mì: ó ti run àwọn ibi-ààbò rẹ̀, ó sì ti mú kí ọ̀fọ̀ àti ìṣọ̀fọ̀ pò si nínú ọmọbìnrin Júdà. Ó sì ti fi agbára gbà àgọ́ rẹ̀ kúrò, bí ẹni pé ti ọgbà ni: ó ti run àwọn ibi àpéjọ rẹ̀: Olúwa ti mú kí a gbàgbé àwọn àjọ̀dún-ìwọ̀n àti àwọn ọjọ́ ìsinmi ní Síónì, ó sì ti kẹ́gàn ọba àti àlùfáà nínú ìbínú ìrunú rẹ̀. Olúwa ti kọ pẹpẹ rẹ̀ sílẹ̀, ó ti korìíra ibi-mímọ́ rẹ̀, ó ti fi ògiri àwọn ààfin rẹ̀ lé ọwọ́ ọ̀tá; wọ́n ti ṣe ariwo nínú ilé Olúwa, bí ní ọjọ́ àjọ̀dún-ìwọ̀n. Olúwa ti pinnu láti run ògiri ọmọbìnrin Síónì: ó ti na okùn ìwọ̀n jáde, kò sì yọ ọwọ́ rẹ̀ padà kúrò nínú ìparun: nítorí náà ni ó ṣe mú odi-ìdènà àti ògiri ṣọ̀fọ̀; wọ́n rẹ̀ pọ̀. Ẹkún Jeremáyà 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.
A fi ìbínú Olúwa hàn gẹ́gẹ́ bí “ìbínú gbígbóná ìbínú rẹ̀,” a sì mú ìbínú rẹ̀ ṣẹ sí orí ìjọba àríwá àti ìjọba gúúsù Ísírẹ́lì. Èyí ni ìdí tí ìwé Dáníẹ́lì fi tọ́ka sí “ìbínú” “àkọ́kọ́” àti “ìkẹ́yìn.” Jeremáyà sọ̀rọ̀ nípa “okùn ìwọ̀n” kan tí Olúwa “nà jáde,” nígbà tí ó fi ìbínú hàn sí àwọn ènìyàn àyànfẹ́ rẹ̀. A tún tọ́ka sí okùn ìwọ̀n náà nínú Kejì Àwọn Ọba.
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.
Oluwa sì fi ẹnu àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì sọ pé, Nítorí pé Mánásè ọba Júdà ti ṣe àwọn ìríra wọ̀nyí, tí ó sì ṣe búburú ju gbogbo ohun tí àwọn Ámórì tí ó ṣáájú rẹ̀ ṣe lọ, tí ó sì mú kí Júdà pẹ̀lú dẹ́ṣẹ̀ nípa àwọn òrìṣà rẹ̀: nítorí náà, báyìí ni Oluwa Ọlọrun Ísírẹ́lì wí pé, Kíyèsí i, èmi ń mú irú ibi bá Jérúsálẹ́mù àti Júdà, tí ẹnikẹ́ni tí ó bá gbọ́ nípa rẹ̀, etí rẹ̀ méjèèjì yóò máa hó. Èmi yóò sì na okùn ìwọ̀n Samáríà sórí Jérúsálẹ́mù, àti òjé ìwọ̀n ilé Áhábù; èmi yóò sì nu Jérúsálẹ́mù bí ènìyàn ti ń nu àwo, nípa nínú rẹ̀, àti nípa yíyí i dojúbolẹ̀. Èmi yóò sì kọ́ ìyókù ogún mi sílẹ̀, èmi yóò sì fi wọ́n lé ọwọ́ àwọn ọ̀tá wọn; wọn yóò sì di ohun ìkógun àti ìjẹ fún gbogbo àwọn ọ̀tá wọn. 2 Àwọn Ọba 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”.
“Okùn ìwọ̀n” ìbínú Ọlọ́run tí í ṣe “ìgbà méje” ti Mósè, ni a kọ́kọ́ na sórí ìjọba àríwá (ilé Áhábù), lẹ́yìn náà sì ni a na á sórí Júdà. Ọ̀rọ̀ míràn nínú Bíbélì fún “ìgbà méje” tí a ti mú jáde láti inú Lefitiku ogún-ún àti mẹ́fà ni ọ̀rọ̀ náà “tú ká.”
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.
Nígbà náà èmi pẹ̀lú yóò máa bá yín rìn ní ìtakora nínú ìbínú; èmi, àní èmi tìkára mi, yóò sì na yín ní ìlọ́po méje nítorí ẹ̀ṣẹ̀ yín. Ẹ ó sì jẹ ẹran ara àwọn ọmọkùnrin yín, ẹ ó sì jẹ ẹran ara àwọn ọmọbìnrin yín. Èmi yóò sì pa àwọn ibi gíga yín run, èmi yóò sì gé àwọn ère yín lulẹ̀, èmi yóò sì ju òkú yín sórí òkú àwọn òrìṣà yín; ọkàn mi yóò sì kórìíra yín. Èmi yóò sì sọ àwọn ìlú yín di ahoro, èmi yóò sì mú àwọn ibi mímọ́ yín di ìdànù, èmi kì yóò sì gbóòórùn dídùn àwọn tùràrí yín. Èmi yóò sì mú ilẹ̀ náà di ahoro; àwọn ọ̀tá yín tí ń gbé inú rẹ̀ yóò sì yà á lẹ́nu. Èmi yóò sì tú yín ká láàárín àwọn orílẹ̀-èdè, èmi yóò sì fà idà jáde tẹ̀ lé yín; ilẹ̀ yín yóò sì di ahoro, àwọn ìlú yín yóò sì di ahoro. Nígbà náà ni ilẹ̀ náà yóò gbádùn àwọn sábáàtì rẹ̀, ní gbogbo ìgbà tí ó bá dùbúlẹ̀ ní ahoro, tí ẹ̀yin sì wà ní ilẹ̀ àwọn ọ̀tá yín; àní nígbà náà ni ilẹ̀ náà yóò sinmi, yóò sì gbádùn àwọn sábáàtì rẹ̀. Ní gbogbo ìgbà tí ó bá dùbúlẹ̀ ní ahoro ni yóò máa sinmi; nítorí pé kò sinmi ní ọjọ́ sábáàtì yín, nígbà tí ẹ̀yin ń gbé lórí rẹ̀. Lefitiku 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.
Ìtúká káàkiri láàárín àwọn aláìmọ̀-èdè mú ṣẹ fún Dáníẹ́lì nígbà tí a mú un lọ sí Bábílónì gẹ́gẹ́ bí ẹrú, ní ìgbèkùn Jèhóíákímù. Nígbà náà, nígbà tí Dáníẹ́lì wà ní “ilẹ̀ àwọn ọ̀tá,” ilẹ̀ náà sinmi, ó sì gbádùn “àwọn sábáàtì rẹ̀.” Ìwé Kejì Kíróníkà sọ fún wa pé àkókò náà jẹ́ àádọ́rin ọdún Jeremáyà, èyí tí Dáníẹ́lì wá mọ̀ ní orí kẹsàn-án.
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.
Àwọn tí ó sì bọ́ kúrò lọ́wọ́ idà ni ó kó lọ sí Bábílónì; níbẹ̀ ni wọ́n ti jẹ́ ọmọ-ọ̀dọ̀ fún un àti fún àwọn ọmọ rẹ̀ títí di ìjọba ilẹ̀ Pérísíà: kí ọ̀rọ̀ Olúwa tí a ti fi ẹnu Jeremáyà sọ lè ṣẹ, títí ilẹ̀ náà fi gbádùn àwọn ọjọ́ ìsinmi rẹ̀: nítorí bí ó ti pẹ́ tó tí ó fi wà ní ahoro ni ó pa ọjọ́ ìsinmi mọ́, kí ọdún àádọ́rin lè pé. Ní ọdún kìn-ín-ní Kírúsì ọba Pérísíà, kí ọ̀rọ̀ Olúwa tí a ti fi ẹnu Jeremáyà sọ lè ṣẹ, Olúwa ru ẹ̀mí Kírúsì ọba Pérísíà sókè, tí ó fi ṣe ìkéde jákèjádò gbogbo ìjọba rẹ̀, ó sì tún kọ ọ́ sílẹ̀ pé, báyìí ni Kírúsì ọba Pérísíà wí, Gbogbo ìjọba ayé ni Olúwa Ọlọ́run ọ̀run ti fi fún mi; ó sì pa mí láṣẹ láti kọ ilé kan fún un ní Jerusalẹmu, tí ó wà ní Júdà. Ta ni ó wà láàárín yín nínú gbogbo àwọn ènìyàn rẹ̀? Kí Olúwa Ọlọ́run rẹ̀ wà pẹ̀lú rẹ̀, kí ó sì gòkè lọ. 2 Kíróníkà 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.
Ọ̀rọ̀ náà “ìtúká” jẹ́ àmì aṣojú ti “àkókò méje.” Ìdájọ́ Nebukadnessari ti “àkókò méje” tí ó gbé gẹ́gẹ́ bí ẹranko, jẹ́ àpẹẹrẹ ìṣàpẹẹrẹ ti ìdájọ́ Belṣásárì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àwọn ọ̀rọ̀ àdììtú tí a kọ sórí ògiri náà, “mene, mene, tekel upharsin.” Ìdájọ́ Belṣásárì ni a ṣojú nípasẹ̀ àkọsílẹ̀ ọwọ́ tí ó dọ́gba pẹ̀lú ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún, iye ọjọ́ kan náà tí Nebukadnessari gbé bí ẹranko, àti iye ọdún kan náà tí a ṣojú pẹ̀lú “àkókò méje” ti Lefitiku ogún-mẹ́fà.
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.
Ìdájọ́ Belṣásárì, tí a ti ṣàpẹẹrẹ rẹ̀ ṣáájú nínú ìdájọ́ Nebukadinésárì, ni a fi “àkókò méje” ṣàfihàn ní ààmì; àwọn ìdájọ́ méjèèjì náà sì dúró fún “ìṣubú Bábílónì,” èyí tí ó jẹ́ àmì ìránṣẹ́ áńgẹ́lì kejì. Ìṣubú àkọ́kọ́ ti Bábílónì nigbà tí a wó ilé-ìṣọ́ Nimrodu lulẹ̀.
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.
Gbogbo ayé sì ní èdè kan náà, àti ọ̀rọ̀ kan náà. Ó sì ṣe, bí wọ́n ti ń rìn láti ìlà-oòrùn wá, pé wọ́n rí pẹ̀tẹ́lẹ̀ kan ní ilẹ̀ Ṣina; wọ́n sì gbé ibẹ̀. Wọ́n sì wí fún ara wọn pé, Ẹ wá, ẹ jẹ́ kí a mọ́ bíríkì, kí a sì sun wọn dáadáa. Wọ́n sì ní bíríkì dípò òkúta, wọ́n sì ní ọ̀rá ilẹ̀ dípò amọ̀. Wọ́n sì wí pé, Ẹ wá, ẹ jẹ́ kí a kọ́ ìlú kan fún ara wa, àti ilé-ọba gíga kan, èyí tí orí rẹ̀ yóò dé ọ̀run; kí a sì ṣe orúkọ fún ara wa, kí a má bàa túká ká lórí ojú gbogbo ayé. Olúwa sì sọ̀kalẹ̀ wá láti wo ìlú náà àti ilé-ọba gíga náà, tí àwọn ọmọ ènìyàn ń kọ́. Olúwa sì wí pé, Wò ó, àwọn ènìyàn jẹ́ ọ̀kan, gbogbo wọn sì ní èdè kan náà; èyí sì ni wọ́n bẹ̀rẹ̀ sí í ṣe: nísinsin yìí kò sí ohun kan tí a óò dí wọn lọ́wọ́, nínú ohun tí wọ́n ti rò láti ṣe. Ẹ wá, ẹ jẹ́ kí a sọ̀kalẹ̀ lọ, kí a sì da èdè wọn rú níbẹ̀, kí wọn má bàa lè yé ọ̀rọ̀ ara wọn. Bẹ́ẹ̀ ni Olúwa tú wọn ká láti ibẹ̀ sí ojú gbogbo ayé; wọ́n sì dáwọ́ kíkọ́ ìlú náà dúró. Genesisi 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.”
Ní ìdájọ́ Bábélì, èyí tí ó jẹ́ ìdájọ́ Nimródu, Olúwa “fọ́n ká” àwọn ọlọ̀tẹ̀ Nimródu ká gbogbo “ojú gbogbo ayé.” Nimródu àti àwọn ẹgbẹ́ rẹ̀ mọ̀ pé ìṣọ̀tẹ̀ wọn yóò mú kí a fọ́n wọn ká, nítorí wọ́n ti sọ pé ìdí tí wọ́n fi ń kọ́ ilé-ìṣọ́ àti ìlú náà ni láti “ṣe orúkọ fún ara wa, kí a má bàa fọ́n ká sí ojú gbogbo ayé.”
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.
“Orúkọ” ní ìtúmọ̀ àsọtẹ́lẹ̀ jẹ́ àmì ìwà. Ìwà tí Nimrodu àti àwọn alábàákẹ́gbẹ́ rẹ̀ fi múlẹ̀ ni a fi àwọn iṣẹ́ wọn ṣojú, nítorí pé nípa èso ni ẹ̀yin yóò fi mọ ìwà náà. Èso ìṣọ̀tẹ̀ Nimrodu, àti nítorí náà àmì ìwà rẹ̀, ni kíkọ ilé-ìṣọ́ àti ìlú náà. “Ilé-ìṣọ́” jẹ́ àmì ìjọ, “ìlú” sì jẹ́ àmì ìpínlẹ̀. Orúkọ àwọn ọlọ̀tẹ̀ Nimrodu, èyí tí ó dúró fún ìwà wọn, ni ìṣọ̀kan ìjọ àti ìpínlẹ̀, èyí tí a tún fi aṣàmì ṣojú gẹ́gẹ́ bí àwòrán ẹranko náà.
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”.
Àpá tí ò ń ṣàfihàn ìṣubú Bábéli ní ọ̀rọ̀ náà “ẹ jẹ́ ká” tí a tún sọ lẹ́ẹ̀mẹ́ta. Ẹ̀kẹta ni nígbà tí Ọlọ́run mú ìdájọ́ ìdàrúdàpọ̀ èdè wọn wá, tí ó sì tú wọn ka síbikíbi. “Ẹ jẹ́ ká” àkọ́kọ́ jẹ́ ìmúrasílẹ̀ fún “ẹ jẹ́ ká” ẹ̀ẹ̀kejì, nígbà tí wọ́n kọ ìlú àti ilé-iṣọ́ wọn. Nígbà tí wọ́n ti parí iṣẹ́ wọn nínú ìtàn ìsọ̀rọ̀ keji náà ti “ẹ jẹ́ ká,” Ọlọ́run sọ̀kalẹ̀ wá láti wo ìṣọ̀tẹ̀ wọn ní ojú. “Ẹ jẹ́ ká” ẹ̀kẹta jẹ́ ìdájọ́, àti “ẹ jẹ́ ká” ẹ̀ẹ̀kejì jẹ́ àdánwò ní ojú. “Ẹ jẹ́ ká” àkọ́kọ́ dúró fún ìkùnà wọn àkọ́kọ́, àti ní ti àsọtẹ́lẹ̀, bí a ti sọ “ẹ jẹ́ ká” lẹ́ẹ̀mẹ́ta náà ń ṣàfihàn ìlànà ìdánwò ìgbésẹ̀-mẹ́ta ti ìhìnrere ayérayé. Aláìṣeé ṣe kó má sí ìwífún púpọ̀ síi nínú ẹ̀rí ìṣọ̀tẹ̀ àti ìṣubú Nimrodu, ṣùgbọ́n a kàn ń fi hàn pé ní ìgbà àkọ́kọ́ tí Bábílónì (Bábéli) ṣubú, àmì “àkókò méje,” gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú “ìtúká,” ni a ti fi hàn. Ìdájọ́ Nimrodu ni a ṣojú rẹ̀ pẹ̀lú ìtúká, ti Nebukadnessari pẹ̀lú “àkókò méje” àti ti Belshatsari pẹ̀lú “ẹgbẹ̀rún méjì ọgọ́rùn-ún márùn-ún àti ogún”.
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.
Àmì Alpha àti Omega ń fi hàn pé ìlà àsọtẹ́lẹ̀ tí a ṣàfihàn nínú orí kẹrin àti karùn-ún, ni ìhìnrere òjò àfẹ́yinti ti angẹli kejì àti Ẹkún Ọ̀gànjọ́. Ìlà náà bẹ̀rẹ̀ pẹ̀lú ìṣubú Bábílónì tí Nebukadnessari dúró fún, tí ń tọ́ka sí ọdún 1798, èyí tí Bábílónì ti ẹ̀mí (ìjọ pápá) ṣubú fún ìgbà àkọ́kọ́. Lẹ́yìn náà ní òpin ìlà náà, Bábílónì ti Belṣassari ṣubú, tí ó ń samisi ìbẹ̀rẹ̀ ìṣubú tó ń lọ ní ìlọsíwájú ti Bábílónì ti ẹ̀mí (ìjọ pápá lẹ́ẹ̀kansi), tí ó bẹ̀rẹ̀ ní ìpẹ̀yà òfin Ọjọ́ Àìkú. Ẹlẹ́rìí méjì wà nípa ìṣubú Bábílónì ní ìbẹ̀rẹ̀ ìlà náà, àti ẹlẹ́rìí méjì wà ní òpin rẹ̀. Ìmọ̀ ọgbọ́n àsọtẹ́lẹ̀ ń mọ àmì-ìdánimọ̀ ti Ìbẹ̀rẹ̀ ńlá àti Òpin, nígbà tí ó sì ń rí i pé ẹ̀kọ́ nípa ìṣubú Bábílónì ni ẹlẹ́rìí mẹ́rin jẹ́rìí sí nínú ìlà tí Danieli orí kẹrin àti karùn-ún ṣàfihàn.
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.
Nínú ìbáṣepọ̀ àpẹẹrẹ àti ìmúṣẹ àpẹẹrẹ ti Nebukadinésárì àti Bélṣásárì, nígbà tí a bá fi í bá àwọn ọjọ́ ìkẹyìn mu, a rí ẹranko ayé nínú ipò rẹ̀ tí ó dàbí ọ̀dọ́-àgùntàn gẹ́gẹ́ bí Nebukadinésárì ṣe ṣàpẹẹrẹ fún un; lẹ́yìn náà, nígbà tí ó bá sọ̀rọ̀ bí dírágónì, a rí Bélṣásárì. A rí nínú ìbáṣepọ̀ àsọtẹ́lẹ̀ náà pé ìwo Republikani, tí Òfin Orílẹ̀-èdè Amẹ́ríkà ń darí, ni Nebukadinésárì ṣàpẹẹrẹ fún, àti ìṣubúpadà Òfin Orílẹ̀-èdè náà, tí Bélṣásárì ṣàpẹẹrẹ fún. A ó sì tún rí Nebukadinésárì gẹ́gẹ́ bí wúńdíá ọlọ́gbọ́n, àti Bélṣásárì gẹ́gẹ́ bí wúńdíá aṣiwèrè.
We will continue our consideration of Daniel chapters four and five in the next article.
A ó tẹ̀síwájú nínú ìwádìí wa nípa Dáníẹ́lì orí kẹrin àti karùn-ún nínú àpilẹ̀kọ tí ó kàn.
“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.
“A ti fi ọ̀pọ̀lọpọ̀ àǹfààní fún Bẹliṣásárì láti mọ àti láti ṣe ìfẹ́ Ọlọ́run. Ó ti rí i pé a lé bàbáńlá rẹ̀, Nebukadinésárì, kúrò nínú àwùjọ ènìyàn. Ó ti rí i pé Ẹni tí ó fi í fún un ti gba ọgbọ́n tí ọba agbéraga náà ń fi yangàn kúrò lọ́dọ̀ rẹ̀. Ó ti rí i pé a lé ọba náà jáde kúrò nínú ìjọba rẹ̀, a sì sọ ọ́ di alábàákẹ́gbẹ́ àwọn ẹranko igbó. Ṣùgbọ́n ìfẹ́ Bẹliṣásárì sí eré ìdárayá àti sí fífi ara rẹ̀ ga pa àwọn ẹ̀kọ́ tí kò yẹ kí ó ti gbàgbé láéláé rẹ́; ó sì dá àwọn ẹ̀ṣẹ̀ tí ó jọra sí àwọn tí ó mú ìdájọ́ àfihàn wá sórí Nebukadinésárì. Ó ṣòfò àwọn àǹfààní tí a fi oore-ọ̀fẹ́ fún un, ní fífi àǹfààní tí ó wà ní ààyè ọwọ́ rẹ̀ sílẹ̀ láì lò wọ́n láti mọ òtítọ́. ‘Kí ni èmi yóò ṣe kí a lè gbà mí là?’ jẹ́ ìbéèrè tí ọba ńlá ṣùgbọ́n aṣiwèrè náà kọjá lórí rẹ̀ pẹ̀lú àìbìkítà.”
“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.
“Èyí ni ewu ìgbà ọ̀dọ́ aláìkíyèsí, aláìfọ̀kànbalẹ̀ lónìí. Ọwọ́ Ọlọ́run yóò jí ẹlẹ́ṣẹ̀ dìde gẹ́gẹ́ bí ó ti ṣe fún Belshazzar, ṣùgbọ́n fún ọ̀pọ̀ ènìyàn yóò ti pẹ́ jù láti ronúpìwàdà.
“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.
“Alákòóso Babiloni ní ọrọ̀ àti ọlá, àti nínú ìgbéraga àti ìfaramọ́ ara rẹ̀ sí ìfẹ́ ara ẹni, ó gbé ara rẹ̀ sókè sí Ọlọ́run ọ̀run àti ayé. Ó gbẹ́kẹ̀ lé agbára apá tirẹ̀, láì rò pé ẹnikẹ́ni yóò gbójúgbóyà láti wí pé, ‘Èéṣe tí ìwọ fi ń ṣe èyí?’ Ṣùgbọ́n bí ọwọ́ àdììtú náà ti ń kọ àwọn lẹ́tà sára ògiri ààfin rẹ̀, ẹ̀rù bà Belṣásárì, ó sì dákẹ́ patapata. Ní ìṣẹ́jú kan, a bọ́ ọ́ lójú gbogbo agbára rẹ̀, a sì rẹ̀ ọ́ sílẹ̀ bí ọmọ kékeré. Ó mọ̀ pé ó wà lábẹ́ àánú Ọ̀kan tí ó tóbi ju Belṣásárì lọ. Ó ti ń fi àwọn ohun mímọ́ ṣe eré. Ní báyìí ni ẹ̀rí ọkàn rẹ̀ jí. Ó mọ̀ pé a ti fún un ní ànfàní láti mọ̀ àti láti ṣe ìfẹ́ Ọlọ́run. Ìtàn baba ńlá rẹ̀ dúró ní kedere níwájú rẹ̀ gẹ́gẹ́ bí ìkọ̀wé tí ó wà lórí ògiri náà.” Bible Echo, April 25, 1898.