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# The Book of Daniel - Number Twenty-Five

Knjiga proroka Daniela - Dvadeset peti broj

The Unveiling of Babylon’s Decline: A Prophetic Passage from Nebuchadnezzar to Belshazzar

Razotkrivanje propasti Babilona: proročki odlomak od Nabukodonozora do Baltazara

Author

Jeff Pippenger

Published

December 20, 2023

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The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.

Belšazarov pad u petom poglavlju bio je unaprijed predočen Nabukodonozorovim padom u četvrtom poglavlju.

> “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.

> „Posljednjem vladaru Babilona, kao u protuslici njegovu prvome, došla je presuda božanskoga Stražara: ‘O kralju... tebi se govori; kraljevstvo se odlazi od tebe.’ Daniel 4:31.” Proroci i kraljevi, 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.

Nebukadnezar predstavlja početak, a Belšazar kraj kraljevstva koje je vladalo sedamdeset godina te tako simboliziralo vladavinu zemaljske zvijeri iz trinaestoga poglavlja Otkrivenja (Sjedinjene Američke Države), koja je trebala vladati u vrijeme kada je tirska bludnica (papinstvo) bila zaboravljena.

> 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.

> I dogodit će se u onaj dan da će Tir biti zaboravljen sedamdeset godina, prema danima jednoga kralja; nakon navršenja sedamdeset godina Tir će pjevati kao bludnica. Izaija 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.

Stoga Nabukodonozor predstavlja početak Sjedinjenih Država, a Baltazar predstavlja kraj Sjedinjenih Država. Nabukodonozor predstavlja početak republikanskoga roga i početak protestantskoga roga. Baltazar predstavlja završetak republikanskoga i protestantskoga roga.

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.

Sud koji je došao na Nabukodonozora trajao je „sedam vremena“. Priča o Nabukodonozorovu življenju kao zvijer tijekom dvije tisuće petsto dvadeset dana poslužila je Williamu Milleru u njegovoj primjeni „sedam vremena“ iz Levitskog zakonika dvadeset i šest, premda se nije bavio razdobljem od dvije tisuće petsto dvadeset, koje je simbolizirano u Belšazarovu sudu.

> 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.

> A ovo je napis koji bijaše napisan: MENE, MENE, TEKEL, UPHARSIN. A ovo je tumačenje toga: MENE; Bog je izbrojio tvoje kraljevstvo i učinio mu kraj. TEKEL; Izvagan si na tezulji i nađen si manjkav. PERES; Tvoje je kraljevstvo razdijeljeno i dano Međanima i Perzijancima. 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.

Osim tumačenja koje je Daniel dao tajanstvenom natpisu na zidu, riječi „mene“ i „tekel“ predstavljaju mjeru težine, a te riječi također označuju određenu novčanu vrijednost (Izlazak 30,13; Ezekiel 45,12). Jedan „mene“ iznosi pedeset šekela, odnosno tisuću gera. „Mene, mene“ stoga odgovara dvjema tisućama gera. Jedan „tekel“ iznosi dvadeset gera. Stoga „mene, mene, tekel“ odgovara dvjema tisućama i dvadeset gera. „Upharsin“ znači „razdijeliti“ te stoga znači polovicu jednoga „mene“, i predstavlja pet stotina gera. Zajedno oni predstavljaju zbroj od dvije tisuće pet stotina i dvadeset.

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.

Posljednja referenca sestre White pokazuje da je Belšazar bio predočen Nabukodonozorom, no još je određenije istaknula njihov zajednički sud, a oba su suda prikazana kao simbol „sedam vremena“ iz Levitskog zakonika dvadeset i šest. Postoji nekoliko izraza kojima se Sveto pismo služi da bi predočilo „sedam vremena“ iz Levitskog zakonika dvadeset i šest. Jeremija ga prikazuje kao Božji gnjev.

> 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.

> Kako je Gospod u gnjevu svojemu oblakom pokrio kćer sionsku i s neba na zemlju oborio krasotu Izraelovu, i nije se spomenuo podnožja nogu svojih u dan gnjeva svojega! Gospod je proždro sva prebivališta Jakovljeva i nije se smilovao; u svojoj srdžbi oborio je utvrde kćeri Judine; srušio ih je do zemlje; oskvrnuo je kraljevstvo i knezove njegove. U svojem žestokom gnjevu odsjekao je sav rog Izraelov; povukao je svoju desnicu ispred neprijatelja i planuo protiv Jakova kao ognjeni plamen koji proždire uokolo. Napeo je luk svoj kao neprijatelj; stao je s desnicom svojom kao protivnik i pobio sve što bijaše milo oku u šatoru kćeri sionske; izlio je jarost svoju kao oganj. Gospod je bio kao neprijatelj: proždro je Izraela, proždro je sve palače njegove; razorio je utvrde njegove i umnožio u kćeri Judinoj tugu i naricanje. I nasilno je uklonio svoj šator kao da je vrtna koliba; razorio je mjesta svojih skupština; Gospod je učinio da se u Sionu zaborave svečani blagdani i subote te je u žestini gnjeva svojega prezreo kralja i svećenika. Gospod je odbacio svoj žrtvenik, zamrzio svoje svetište, predao u ruku neprijatelju zidove njezinih palača; oni su podigli viku u Domu Gospodnjem kao na dan svečanoga blagdana. Gospod je naumio razoriti zid kćeri sionske; rastegnuo je uže, nije odvratio svoju ruku od zatiranja; stoga je učinio da bedem i zid tuguju; zajedno su klonuli. Tužaljke 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.

Gospodnji gnjev prikazan je kao „žestina njegova gnjeva“, i njegov se gnjev izvršio nad sjevernim kraljevstvom i nad južnim kraljevstvom Izraela. Zato knjiga Daniela prepoznaje „prvu“ i „posljednju“ srdžbu. Jeremija prepoznaje „uže“ koje je Gospod „razapeo“ kada je iskazao svoj gnjev prema svom izabranom narodu. To se uže također spominje u Drugoj knjizi o kraljevima.

> 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.

> I Jahve progovori po svojim slugama prorocima govoreći: Budući da je Manaše, kralj Judin, počinio ove gadosti i činio zlo više od svega što su činili Amorejci, koji bijahu prije njega, te je i Judu naveo na grijeh svojim idolima, zato ovako govori Jahve, Bog Izraelov: Evo, dovodim takvo zlo na Jeruzalem i na Judu da će oboma ušima zazvoniti svakome tko o tome čuje. I razvući ću nad Jeruzalemom uže Samarije i visak doma Ahabova; i obrisat ću Jeruzalem kao što čovjek briše zdjelu, brišući je i okrećući je naopako. I ostatak svoje baštine odbacit ću i predati ih u ruke njihovih neprijatelja; i postat će plijen i grabež svim svojim neprijateljima. 2 Kraljevima 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”.

„uže” Božje srdžbe, koje je Mojsijevih „sedam vremena”, najprije je bilo rastegnuto nad sjevernim kraljevstvom (domom Ahabovim), a zatim nad Judom. Drugi biblijski izraz za „sedam vremena”, koji proizlazi iz Levitskog zakonika dvadeset i šest, jest izraz „raspršeni”.

> 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.

> Tada ću i ja ići vama usuprot u gnjevu; i ja, upravo ja, kaznit ću vas sedmerostruko za vaše grijehe. I jest ćete meso svojih sinova, i meso svojih kćeri jest ćete. I razorit ću vaše uzvišice, i oboriti vaše likove, i baciti vaša trupla na trupla vaših idola, i duša će vas moja prezirati. I pretvorit ću vaše gradove u pustoš, i vaša svetišta opustošiti, i neću mirisati ugodni miris vaših kadova. I zemlju ću pretvoriti u pustoš; i vaši neprijatelji koji će stanovati u njoj bit će zapanjeni nad njom. I raspršit ću vas među pogane, i izvući mač za vama; i vaša će zemlja biti pusta, i vaši gradovi opustošeni. Tada će zemlja uživati svoje subote, dokle god bude ležala pusta, a vi budete u zemlji svojih neprijatelja; tada će zemlja počinuti i uživati svoje subote. Dokle god bude ležala pusta, počivat će; jer nije počivala u vaše subote dok ste na njoj prebivali. Levitski zakonik 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.

Raspršenje među pogane ispunilo se za Daniela kada je kao rob odveden u Babilon, za vrijeme sužanjstva Jojakimova. Tada je, dok je Daniel bio u „neprijateljskoj zemlji“, zemlja počinula i uživala „svoje subote“. Druga knjiga Ljetopisa obavještava nas da je to razdoblje trajalo sedamdeset godina o kojima je govorio Jeremija, a koje je Daniel prepoznao u devetom poglavlju.

> 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.

> A one koji su umakli maču odvede u Babilon; i ondje su bili sluge njemu i njegovim sinovima do kraljevanja kraljevstva perzijskoga: da se ispuni riječ Gospodnja iz usta Jeremijinih, dok zemlja ne odsluži svoje subote; jer sve vrijeme dok je ležala pusta svetkovala je subotu, da se navrši sedamdeset godina. A prve godine perzijskoga kralja Kira, da bi se ispunila riječ Gospodnja izrečena na usta Jeremijina, Gospodin pobudi duh Kira, kralja perzijskoga, te on oglasi po svemu svojem kraljevstvu, i stavi to i napismeno, govoreći: Ovako veli Kir, kralj perzijski: Sva kraljevstva zemaljska dade mi Gospodin, Bog nebeski; i on mi naloži da mu sagradim Dom u Jeruzalemu, koji je u Judi. Tko je među vama od svega njegova naroda? Neka Gospodin, Bog njegov, bude s njim, i neka ide gore. 2 Ljetopisa 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.

Izraz „raspršenje” simbol je „sedam vremena”. Presuda nad Nabukodonozorom od „sedam vremena” života kao zvijer predoznačila je presudu nad Baltazarom, kako je predstavljena mističnim riječima na zidu: „mene, mene, tekel upharsin”. Baltazarova je presuda bila predstavljena rukopisom koji je odgovarao broju dvije tisuće petsto dvadeset, istom broju dana koliko je Nabukodonozor živio kao zvijer, i istom broju godina prikazanih u „sedam vremena” iz Levitskog zakonika dvadeset šest.

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.

Belšazarov sud, koji je bio predoznačen Nabukodonozorovim sudom, simbolički je bio prikazan sa „sedam vremena“, a oba su ta suda predstavljala „pad Babilona“, koji je simbol poruke drugoga anđela. Prvi pad Babilona bio je kada je srušena Nimrodova kula.

> 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.

> A sva je zemlja imala jedan jezik i jedan govor. I dogodi se, kad su putovali s istoka, da nađu ravnicu u zemlji Šinaru; i ondje se nastaniše. I rekoše jedan drugomu: Hajde, načinimo opeke i dobro ih ispecimo. I opeka im bijaše mjesto kamena, a smola im bijaše mjesto vapna. I rekoše: Hajde, sagradimo sebi grad i kulu kojoj će vrh sezati do neba; i steknimo sebi ime, da se ne raspršimo po licu sve zemlje. Tada Gospod siđe da vidi grad i kulu što su je gradili sinovi čovječji. I reče Gospod: Evo, jedan su narod i svi imaju jedan jezik; i ovo su počeli činiti: i sada ih ništa neće priječiti u onome što su naumili učiniti. Hajde, siđimo i ondje im pomutimo jezik, da ne razumiju jedan drugomu govora. Tako ih Gospod odande rasprši po licu sve zemlje; i prestadoše graditi grad. Postanak 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.”

Pri sudu nad Babelom, koji je bio sud nad Nimrodom, Gospodin je „raspršio“ Nimrodove pobunjenike po „svem licu zemlje“. Nimrod i njegovi ortaci znali su da će njihova pobuna prouzročiti da budu raspršeni, jer su bili rekli da je poticaj za gradnju kule i grada bio da „sebi steknemo ime, da se ne raspršimo po svem licu zemlje“.

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.

„Ime” je u proročkom smislu simbol karaktera. Karakter koji su Nimrod i njegovi drugovi uspostavili predstavljen je njihovim djelima, jer po plodovima ćete poznati karakter. Plod Nimrodove pobune, a stoga i simbol njegova karaktera, bio je izgradnja kule i grada. „Kula” je simbol crkve, a „grad” je simbol države. Ime Nimrodovih pobunjenika, koje predstavlja njihov karakter, bilo je sjedinjenje crkve i države, što je također simbolički predstavljeno kao slika Zvijeri.

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”.

Ulomak koji opisuje pad Babela sadrži izraz „hajde“ ponovljen tri puta. Treći put nastupa kada Bog donosi sud zbunjujući njihov jezik i raspršujući ih po svijetu. Prvo „hajde“ bilo je priprava za drugo „hajde“, kada su gradili svoj grad i kulu. Kad su dovršili svoje djelo tijekom povijesti drugoga izraza „hajde“, Bog je sišao da vidljivo razmotri njihovu pobunu. Treće „hajde“ bilo je sud, a drugo „hajde“ bilo je vizualna kušnja. Prvo „hajde“ predstavlja njihov prvi neuspjeh, a proročki, činjenica da je „hajde“ izrečeno tri puta označava trostupanjski proces kušnje vječnoga evanđelja. U svjedočanstvu o Nimrodovoj pobuni i padu nalazi se mnogo više podataka, no ovdje samo utvrđujemo da je prvi put kada je Babilon (Babel) pao prepoznat simbol „sedam vremena“, predstavljen „raspršenjem“. Nimrodov sud bio je prikazan raspršenjem, Nabukodonozorov s „sedam vremena“, a Belšasarov s „dvije tisuće pet stotina i dvadeset“.

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.

Potpis Alfe i Omege potvrđuje da je proročka linija predstavljena četvrtim i petim poglavljem poruka kasne kiše drugoga anđela i Ponoćnoga pokliča. Ta linija započinje padom Babilona, predstavljenim po Nabukodonozoru, označujući 1798. godinu, kada je duhovni Babilon (papinstvo) prvi put pao. Zatim, na kraju te linije, pada Baltazarov Babilon, označujući početak postupnoga pada duhovnoga Babilona (opet papinstva), počevši od krize nedjeljnoga zakona. Na početku te linije postoje dva svjedoka o padu Babilona i dva svjedoka na njezinu kraju. Proročka logika prepoznaje potpis velikoga Početka i Svršetka, dok ujedno vidi da o predmetu pada Babilona svjedoče četiri svjedoka u liniji predstavljenoj četvrtim i petim poglavljem Daniela.

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.

U tipološkom i antitipološkom odnosu Nabukodonozora i Baltazara, kada se uskladi s posljednjim danima, nalazimo zvijer iz zemlje u njezinu janjećem stanju predstavljenu Nabukodonozorom, a zatim, kada progovori kao zmaj, vidimo Baltazara. U proročkom odnosu vidimo republikanski rog vođen Ustavom Sjedinjenih Država, predstavljen Nabukodonozorom, te rušenje Ustava predstavljeno Baltazarom. Također ćemo vidjeti Nabukodonozora kao mudru djevicu, a Baltazara kao ludu djevicu.

We will continue our consideration of Daniel chapters four and five in the next article.

Nastavit ćemo naše razmatranje četvrtoga i petoga poglavlja Danielove knjige u sljedećem članku.

> “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.

> „Belšasaru su bile dane mnoge prilike da upozna i vrši volju Božju. Vidio je svoga djeda Nabukodonozora prognana iz društva ljudi. Vidio je kako je razum, kojim se oholi vladar razmetao, bio oduzet od Onoga koji ga je dao. Vidio je kralja istjerana iz njegova kraljevstva i učinjena drugom poljskim zvijerima. Ali Belšasarova ljubav prema zabavi i samouzdizanju izbrisala je pouke koje nikada nije smio zaboraviti; i počinio je grijehe slične onima koji su navukli znamenite sudove na Nabukodonozora. Protratio je prilike koje su mu milostivo bile dane, zanemarujući iskoristiti mogućnosti koje su mu bile nadohvat ruke da se upozna s istinom. ‘Što mi valja činiti da se spasim?’ bilo je pitanje kraj kojega je taj veliki, ali bezumni kralj ravnodušno prošao.“

> “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.

> „To je opasnost današnje nepažljive, neobuzdane mladeži. Ruka Božja probudit će grešnika kao što je probudila Baltazara, ali za mnoge će biti prekasno da se pokaju.״

> “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.

> „Vladar Babilona imao je bogatstvo i čast, i u svojoj oholoj samodopadnosti uzdigao se protiv Boga neba i zemlje. Pouzdao se u svoju vlastitu mišicu, ne pomišljajući da bi se itko usudio reći: ‘Zašto to činiš?’ Ali dok je tajanstvena ruka ispisivala slova po zidu njegove palače, Belšasar je ostao zapanjen i nijem. U jednom trenutku bio je potpuno lišen svoje snage i ponižen kao dijete. Shvatio je da je na milosti Onoga koji je veći od Belšasara. Izrugivao se svetim stvarima. Sada se njegova savjest probudila. Shvatio je da je imao prednost poznavati i vršiti volju Božju. Povijest njegova djeda stajala je pred njim jednako živo kao i natpis na zidu.” Bible Echo, 25. travnja 1898.

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