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# The Book of Daniel - Number Twenty-Five

Phau Ntawv Daniyee - Zauv Nees Nkaum Tsib

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

Kev Qhia Tawm Txog Npanpiloo Txoj Kev Poob Qis: Ib Nqe Lus Qhia Yaj Saub ntawm Nebukhanexas mus rau Belshazzar

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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.

Kev poob ntawm Belshazzar hauv tshooj tsib twb tau raug ua yam piv txwv ua ntej los ntawm Nebuchadnezzar txoj kev poob hauv tshooj plaub.

> “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.

> “Rau tus kav kawg ntawm Npanpiloo, ib yam li hauv daim qauv rau tus kav thawj zaug ntawm nws, lo lus txiav txim ntawm tus Saib Xyuas los saum ntuj tau los txog: ‘Au vajntxwv, ... lo lus no raug hais rau koj; lub tebchaws kav tau raug muab rho tawm ntawm koj lawm.’ Daniel 4:31.” Prophets and Kings, 533.

Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.

Nebukhanexas sawv cev rau qhov pib, thiab Belshazzar sawv cev rau qhov kawg, ntawm lub nceeg vaj uas kav tau xya caum xyoo; yog li ntawd lawv tau ua cim txog txoj kev kav ntawm tus tsiaj qus hauv ntiajteb uas hais nyob hauv Tshwm Sim tshooj kaum peb (Tebchaws Meskas), uas yuav tsum kav nyob rau lub sijhawm uas tus poj niam ua nkauj ua nraug ntawm Tais (lub papacy) raug muab hnov qab lawm.

> 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.

> Thiab yuav muaj tias nyob rau hnub ntawd, lub nroog Tyre yuav raug tsis nco qab tau xya caum xyoo, raws li ib tug vajntxwv lub hnub nyoog; thiab tom qab xya caum xyoo kawg lawm, Tyre yuav hu nkauj ib yam li ib tug niam ntiav. Yaxayas 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.

Yog li ntawd, Nebukhadnesa sawv cev rau qhov pib ntawm Tebchaws Meskas, hos Belshazzar sawv cev rau qhov kawg ntawm Tebchaws Meskas. Nebukhadnesa sawv cev rau qhov pib ntawm lub kub Republican thiab qhov pib ntawm lub kub Protestant. Belshazzar sawv cev rau qhov xaus ntawm lub kub Republican thiab lub kub Protestant.

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.

Kev txiav txim uas raug coj los rau Nebukhanexa yog “xya lub sijhawm.” Zaj keeb kwm hais txog Nebukhanexa nyob ua ib tug tsiaj qus tau ob txhiab tsib puas nees nkaum hnub, tau raug William Miller siv rau hauv nws qhov kev siv “xya lub sijhawm” hauv Leviticus nees nkaum rau, txawm li cas los nws tsis tau hais txog ob txhiab tsib puas nees nkaum ntawd, uas raug cim tseg hauv Belshazzar qhov kev txiav txim.

> 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.

> Thiab daim ntawv sau uas raug sau tseg yog li no, MENE, MENE, TEKEL, UPHARSIN. Qhov no yog lo lus txhais ntawm yam ntawd: MENE; Vajtswv tau suav koj lub nceeg vaj, thiab tau ua kom nws xaus lawm. TEKEL; Koj raug luj rau hauv cov timb, thiab raug pom tias tsis txaus. PERES; Koj lub nceeg vaj raug faib, thiab muab rau cov Medes thiab cov Persians. 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.

Dhau ntawm txoj kev txhais uas Daniyee tau muab rau cov ntawv zais uas raug sau rau saum phab ntsa lawm, cov lus “mene” thiab “tekel” kuj sawv cev rau ib qho kev ntsuas hnyav, thiab cov lus ntawd kuj sawv cev rau ib qho nuj nqis nyiaj txiag tshwj xeeb thiab (Khiav Dim 30:13, Exekees 45:12). Ib “mene” yog tsib caug xekhee, lossis ib txhiab khelas. Yog li ntawd “mene, mene” thiaj sib npaug rau ob txhiab khelas. Ib “tekel” yog nees nkaum khelas. Yog li ntawd “mene, mene, tekel” thiaj sib npaug rau ob txhiab nees nkaum khelas. “Upharsin” txhais tias “faib,” thiab yog li ntawd txhais hais tias yog ib nrab ntawm ib “mene,” thiab sawv cev rau tsib puas khelas. Thaum muab lawv ua ke ces lawv sawv cev rau tag nrho ob txhiab tsib puas nees nkaum.

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.

Qhov lus hais kawg ntawm Muam White qhia tias Belshazzar raug ua yam piv txwv los ntawm Nebuchadnezzar, tab sis tshwj xeeb tshaj ntawd nws hais kom meej txog lawv ob leeg txoj kev txiav txim, thiab ob txoj kev txiav txim ntawd raug sawv cev ua ib lub cim ntawm “xya lub sij hawm” hauv Leviticus nees nkaum rau. Muaj ob peb lo lus uas Vajlugkub siv los sawv cev rau “xya lub sij hawm” hauv Leviticus nees nkaum rau. Yelemis sawv cev rau nws ua Vajtswv txoj kev chim.

> 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.

> Tus Tswv tau npog tus ntxhais Xi-oos nrog ib tau huab nyob rau hauv nws txoj kev chim li cas, thiab tau muab cov meej mom zoo nkauj ntawm Ixayees pov saum ntuj nqes los rau hauv ntiajteb, thiab tsis nco txog nws lub rooj tiag taw nyob rau hnub uas nws chim! Tus Tswv tau nqos tas nrho tej chaw nyob ntawm Yakhauj, thiab tsis muaj kev hlub tshua li; nws tau muab tej chaw ruaj khov ntawm tus ntxhais Yudas rhuav pov tseg hauv nws txoj kev npau taws; nws tau ua kom lawv vau mus txog hauv av: nws tau ua kom lub tebchaws thiab nws cov thawj coj raug qias. Nws tau txiav tu nrho txhua lub kub ntawm Ixayees hauv nws txoj kev chim hnyav; nws tau thim nws sab tes xis rov qab ntawm xub ntiag tus yeeb ncuab, thiab nws kub lug tawm tsam Yakhauj ib yam li hluav taws cig ntsa iab, uas hlawv rhuav txhua sab ib ncig. Nws tau rub nws rab hneev zoo li ib tug yeeb ncuab: nws sawv nrog nws sab tes xis zoo li ib tug tawm tsam, thiab tua tas nrho cov uas ntxim nyiam rau qhov muag hauv lub tsev ntaub ntawm tus ntxhais Xi-oos: nws tau nchuav nws txoj kev kub ntxhov tawm ib yam li hluav taws. Tus Tswv zoo li yog ib tug yeeb ncuab: nws tau nqos Ixayees, nws tau nqos tas nrho nws tej vaj ntxwv tsev; nws tau rhuav tshem nws tej chaw ruaj khov, thiab tau ua kom kev quaj ntsuag thiab kev quaj seej nce ntxiv rau hauv tus ntxhais Yudas. Thiab nws tau txeeb nws lub tsev ntaub mus hnyav kawg nkaus, zoo li yog ib yam ntawm ib lub vaj; nws tau rhuav nws tej chaw sib sau ua ke: Tus Tswv tau ua kom tej kevcai noj kevcai thiab hnub Xanpataus raug tsis nco qab hauv Xi-oos, thiab hauv txoj kev npau taws chim heev ntawm nws nws tau saib tsis taus tus vajntxwv thiab tus pov thawj. Tus Tswv tau ntiab nws lub thaj pov tseg, nws tau ntxub nws lub chaw dawb huv, nws tau muab phab ntsa ntawm nws tej vaj ntxwv tsev cob rau hauv txhais tes ntawm tus yeeb ncuab; lawv tau ua suab nrov hauv tsev ntawm tus Tswv, ib yam li nyob rau hnub ua kevcai loj. Tus Tswv tau npaj siab los rhuav tshem phab ntsa ntawm tus ntxhais Xi-oos: nws tau ncab ib txoj hlua ntsuas, nws tsis tau rub nws txhais tes rov qab ntawm kev rhuav tshem: yog li ntawd nws thiaj ua rau lub chaw tiv thaiv thiab phab ntsa quaj ntsuag; nkawd qaug zog ua ke. Kev Quaj Ntsuag 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.

Tus Tswv txoj kev npau taws raug sawv cev ua “txoj kev chim siab ntawm nws txoj kev npau taws,” thiab nws txoj kev npau taws tau raug ua kom tiav rau saum ob lub nceeg vaj—lub nceeg vaj qaum teb thiab lub nceeg vaj qab teb—ntawm cov Yixalayees. Vim li no phau ntawv Daniel thiaj qhia txog ib “thawj” thiab ib “kawg” txoj kev chim siab. Yelemis qhia txog ib “txoj hlua” uas tus Tswv “tau ncab tawm,” thaum nws siv nws txoj kev npau taws rau nws haiv neeg uas nws tau xaiv. Txoj hlua ntawd kuj raug hais txog hauv ob Vajntxwv.

> 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.

> Thiab tus Tswv tau hais los ntawm Nws cov tub qhe uas yog cov yaj saub, tias, Vim Manaxes tus vajntxwv kav Yudas tau ua tej kev qias vuab tsuab no, thiab tau ua phem tshaj txhua yam uas cov Amolees tau ua, cov uas nyob ua ntej nws, thiab kuj tau ua kom Yudas ua txhaum nrog nws tej mlom thiab: Yog li no tus Tswv, tus Vajtswv ntawm cov Yixayee, hais li no tias, Saib maj, Kuv tab tom coj kev phem loj li ntawd los rau saum Yeluxalees thiab Yudas, uas leejtwg hnov txog los, ob lub pob ntseg yuav nrov tsem plaws. Thiab Kuv yuav ncab txoj hlua ntsuas ntawm Xamalis hla saum Yeluxalees, thiab tus hlua dai hnyav ntawm Ahaj tsev neeg; thiab Kuv yuav so Yeluxalees ib yam li ib tug neeg so ib lub tais, so tas lawm ces tig nws ntxeev qab. Thiab Kuv yuav tso tseg cov seem uas tshuav ntawm Kuv tej qub txeeg qub teg, thiab muab lawv cob rau hauv tes ntawm lawv cov yeeb ncuab; thiab lawv yuav los ua ib yam khoom txeeb thiab khoom nyiag rau tag nrho lawv cov yeeb ncuab. 2 Vajntxwv 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”.

Txoj “hlua” ntawm Vajtswv txoj kev chim siab, uas yog Mauxes txoj “xya npaug,” xub raug ncab rau saum lub nceeg vaj qaum teb (Ahab tsev neeg), ces mam li rau saum Yudas. Lwm lo lus hauv Vajlugkub rau lo lus “xya npaug,” uas raug muab los ntawm Levi Tej Kevcai nees nkaum rau, yog lo lus “tawg khiav mus nyob rau ntau qhov.”

> 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.

> Ces Kuv yuav tawm tsam nej thiab nrog txojkev chim heev; thiab Kuv, yog Kuv tiag, yuav qhuab ntuas nej xya npaug vim nej tej kev txhaum. Nej yuav noj nej tej tub tej cev nqaij, thiab nej tej ntxhais tej cev nqaij nej kuj yuav noj thiab. Kuv yuav rhuav tshem nej tej chaw siab, txiav nej tej mlom, thiab muab nej tej cev tuag pov rau saum nej tej dab mlom tej cev tuag; thiab Kuv tus ntsuj plig yuav ntxub ntxaug nej. Kuv yuav ua rau nej tej nroog puam tsuaj, thiab coj nej tej chaw dawb huv mus rau kev txom nyem; Kuv yuav tsis hnov nej tej ntxhiab tsw qab ntxiag ntxiv lawm. Kuv yuav coj lub tebchaws mus rau kev puam tsuaj; thiab nej cov yeeb ncuab uas nyob hauv ntawd yuav xav tsis thoob txog nws. Kuv yuav muab nej tawg mus nyob hauv lwm haiv neeg, thiab yuav rho rab ntaj raws nej qab mus; nej lub tebchaws yuav puam tsuaj, thiab nej tej nroog yuav tseg qhuav. Ces thaj av yuav tau zoo siab rau nws tej hnub Xanpataus, ntev npaum li nws pw qhuav, thiab nej tseem nyob hauv nej cov yeeb ncuab lub tebchaws; txawm lub sijhawm ntawd los thaj av yuav tau so, thiab zoo siab rau nws tej hnub Xanpataus. Ntev npaum li nws pw qhuav nws yuav tau so; vim tias nws tsis tau so hauv nej tej hnub Xanpataus, thaum nej tseem nyob saum nws. Leviticus 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.

Kev tawg khiav mus nyob rau hauv cov neeg txawv teb chaws tau muaj tiav rau Daniyee thaum nws raug coj mus ua qhev rau hauv Npanpiloo, thaum lub sij hawm raug ntes ntawm Yehauyakhi. Ces, thaum Daniyee tseem nyob hauv “thaj av ntawm cov yeeb ncuab,” lub tebchaws thiaj tau so thiab txaus siab rau “nws tej hnub Xanpataus.” Phau Vaj Keeb Kwm Zaum Ob qhia rau peb tias lub sijhawm ntawd yog xya caum xyoo uas Yelemis tau hais tseg, uas Daniyee tau los paub meej nyob hauv tshooj cuaj.

> 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.

> Thiab cov uas dim ntawm rab ntaj, nws coj lawv mus rau Npanpiloo; qhov chaw uas lawv ua qhev rau nws thiab rau nws cov tub mus txog rau thaum lub tebchaws Pawxia kav: kom ua tiav lo lus ntawm tus Tswv los ntawm Yelemis lub qhov ncauj, mus txog thaum lub tebchaws thaj av tau txaus siab rau nws tej hnub Xanpataus: rau qhov ntev li ntev uas nws pw tseg cia qhuav qhawv nws tau ua Xanpataus, kom ua tiav xya caum xyoo. Nimno, hauv thawj xyoo uas Xa‑us uas yog vajntxwv Pawxia kav, kom lo lus ntawm tus Tswv uas tau hais los ntawm Yelemis lub qhov ncauj thiaj li yuav raug ua kom tiav, tus Tswv tsa Xa‑us uas yog vajntxwv Pawxia tus ntsuj plig kom sawv, ces nws tshaj ib tsab cai thoob plaws nws lub nceeg vaj, thiab kuj muab sau cia, hais tias, Vajntxwv Xa‑us uas kav Pawxia hais li no, Tus Tswv Vajtswv saum ntuj ceeb tsheej tau muab txhua lub tebchaws hauv ntiajteb rau kuv lawm; thiab nws tau txib kuv kom kuv ua ib lub tuam tsev rau nws hauv Yeluxalees, uas nyob hauv Yudas. Leejtwg nyob hauv nej uas yog ib tug ntawm nws haiv neeg? Thov tus Tswv uas yog nws tus Vajtswv nrog nws nyob, thiab cia nws nce mus. 2 Vaj Keeb Kwm 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.

Lo lus “kev tawg khiav” yog ib lub cim ntawm “xya lub sijhawm.” Kev txiav txim rau Nebuchadnezzar ntawm “xya lub sijhawm” uas nws nyob zoo li ib tug tsiaj qus, yog ib yam piv txwv ntawm kev txiav txim rau Belshazzar, raws li cov lus tsis meej uas tshwm saum phab ntsa hais tias, “mene, mene, tekel upharsin.” Kev txiav txim rau Belshazzar tau raug sawv cev los ntawm cov ntawv sau tes ntawd uas sib npaug rau ob txhiab tsib puas nees nkaum, tib tus naj npawb hnub uas Nebuchadnezzar tau nyob zoo li ib tug tsiaj qus, thiab tib tus naj npawb xyoo uas raug sawv cev hauv “xya lub sijhawm” ntawm Leviticus nees nkaum rau.

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.

Kev txiav txim rau Belshazzar, uas tau raug ua piv txwv qhia ua ntej los ntawm kev txiav txim rau Nebuchadnezzar, tau raug sawv cev ua cim los ntawm “xya lub caij nyoog,” thiab ob txoj kev txiav txim ntawd tib si sawv cev rau ib qho “kev poob ntawm Npanpiloo,” uas yog lub cim ntawm tus tim tswv thib ob txoj xov. Thawj zaug uas Npanpiloo poob yog thaum Nimrod lub pej thuam raug muab rhuav nqes los.

> 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.

> Thiab tag nrho lub ntiajteb yog ib yam lus, thiab ib yam kev hais lus. Thiab tau muaj tias, thaum lawv tsiv kev tawm ntawm sab hnub tuaj tuaj, lawv nrhiav tau ib thaj av tiaj nyob hauv lub tebchaws Shin-a; thiab lawv nyob ntawd. Thiab lawv hais ib leeg rau ib leeg tias, Cia li los, peb yuav ua cib, thiab cub kom siav nkaus. Thiab lawv muaj cib siv hloov pob zeb, thiab muaj roj av nplaum siv ua tshuaj nplaum. Thiab lawv hais tias, Cia li los, peb yuav txhim tsa ib lub nroog thiab ib lub pej thuam rau peb, uas nws ncov yuav mus txog saum ntuj; thiab cia peb ua ib lub npe rau peb tus kheej, tsam peb yuav tawg khiav mus thoob plaws saum npoo tag nrho lub ntiajteb. Thiab tus Tswv nqes los saib lub nroog thiab lub pej thuam uas noob neej cov tub tab tom txhim tsa. Thiab tus Tswv hais tias, Saib maj, haiv neeg yog ib leeg, thiab lawv txhua tus muaj ib yam lus; thiab qhov no yog yam lawv pib ua: nim no yuav tsis muaj ib yam dab tsi raug txwv tsis pub lawv, yam uas lawv tau xav tseg yuav ua. Cia li los, peb yuav nqes mus, thiab ntawd peb yuav ua kom lawv tej lus ntxhov, kom lawv txhob to taub ib leeg ib tug lus. Yog li ntawd tus Tswv thiaj muab lawv faib tawg mus tawm ntawm qhov ntawd thoob plaws saum npoo tag nrho lub ntiajteb: thiab lawv thiaj tso tseg tsis txhim tsa lub nroog lawm. Chiv Keeb 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.”

Thaum txog rau txoj kev txiav txim rau Babel, uas yog txoj kev txiav txim rau Nimrod, tus Tswv tau “tshai” cov neeg tawm tsam ntawm Nimrod mus thoob plaws “lub ntsej muag ntawm tag nrho lub ntiajteb.” Nimrod thiab cov uas koom nrog nws yeej paub tias lawv txoj kev tawm tsam yuav ua rau lawv raug tshai mus, rau qhov lawv tau hais tias lub hom phiaj uas lawv txhim tsa lub yees thiab lub nroog ntawd yog kom “ua kom peb muaj npe, tsam peb yuav raug tshai mus thoob plaws lub ntsej muag ntawm tag nrho lub ntiajteb.”

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.

Ib “npe” hauv txojkev yaj saub yog ib lub cim ntawm tus cwj pwm. Tus cwj pwm uas Nimrod thiab nws cov phoojywg tau tsa tseg raug sawv cev los ntawm lawv tej haujlwm, rau qhov nej yuav paub tus cwj pwm ntawm cov txiv. Cov txiv ntawm Nimrod txojkev ntxeev siab, thiab yog li ntawd yog lub cim ntawm nws tus cwj pwm, yog kev txhim tsa lub tuam tsev siab thiab lub nroog. Ib lub “tuam tsev siab” yog ib lub cim ntawm pawg ntseeg, thiab ib lub “nroog” yog ib lub cim ntawm lub xeev. Lub npe ntawm Nimrod cov neeg ntxeev siab, uas sawv cev rau lawv tus cwj pwm, yog kev sib koom ua ke ntawm pawg ntseeg thiab lub xeev, uas kuj raug sawv cev raws li lub cim duab ntawm tus tsiaj qus.

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”.

Nqe lus uas qhia txog Babel txoj kev poob muaj lo lus hais tias “mus rau” rov hais dua peb zaug. Zaug thib peb yog thaum Vajtswv coj los rau txoj kev txiav txim ntawm kev kub ntxhov lawv cov lus, thiab muab lawv tawg khiav mus thoob plaws. Lo lus “mus rau” thawj zaug yog kev npaj rau lo lus “mus rau” thib ob, thaum lawv txhim tsa lawv lub nroog thiab lub pej thuam. Thaum lawv tau ua tiav lawv tes haujlwm nyob rau hauv keeb kwm ntawm lo lus “mus rau” thib ob, Vajtswv nqes los saib kom pom tseeb lawv txoj kev ntxeev siab. Lo lus “mus rau” thib peb yog kev txiav txim, thiab lo lus “mus rau” thib ob yog ib qho kev sim uas pom tau. Lo lus “mus rau” thawj zaug sawv cev rau lawv thawj txoj kev swb, thiab raws li yaj saub hais, peb zaug uas lo lus “mus rau” raug hais tawm qhia txog peb-theem txheej txheem ntawm kev sim ntawm txoj moo zoo uas nyob mus ib txhis. Tseem muaj ntau yam ntaub ntawv ntxiv nyob rau hauv zaj lus tim khawv ntawm Nimrod txoj kev ntxeev siab thiab txoj kev poob, tiam sis peb tsuas yog tab tom qhia tias thawj zaug uas Babylon (Babel) poob, lub cim ntawm “xya zaug,” raws li sawv cev los ntawm “kev tawg khiav,” raug qhia tawm lawm. Nimrod txoj kev txiav txim raug sawv cev los ntawm kev tawg khiav, Nebuchadnezzar li los ntawm “xya zaug” thiab Belshazzar li los ntawm “ob txhiab tsib puas nees nkaum”.

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.

Lub kos npe ntawm Alpha thiab Omega qhia meej tias txoj kab yaj saub uas sawv cev los ntawm tshooj plaub thiab tshooj tsib yog txoj xov nag tom qab ntawm tus tim tswv thib ob thiab Midnight Cry. Txoj kab ntawd pib nrog Npanpiloo txoj kev poob uas Nebuchadnezzar sawv cev rau, qhia txog xyoo 1798, uas yog thaum Npanpiloo sab ntsuj plig (lub hwj chim papacy) poob thawj zaug. Tom qab ntawd, thaum kawg ntawm txoj kab, Belshazzar tus Npanpiloo poob, cim qhov pib ntawm txoj kev poob zuj zus ntawm Npanpiloo sab ntsuj plig (dua yog lub hwj chim papacy), pib ntawm lub sijhawm kub ntxhov ntawm Sunday law. Muaj ob tug tim khawv rau Npanpiloo txoj kev poob thaum pib ntawm txoj kab thiab muaj ob tug tim khawv thaum kawg. Txoj kev txawj xav yaj saub lees paub lub kos npe ntawm tus Pib Loj thiab tus Kawg, thaum tseem pom tias lub ntsiab lus hais txog Npanpiloo txoj kev poob raug ua tim khawv los ntawm plaub tug tim khawv hauv txoj kab uas Daniel tshooj plaub thiab tshooj tsib sawv cev rau.

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.

Hauv txoj kev sib raug zoo ntawm tus qauv thiab yam uas phim tus qauv ntawm Nebuchadnezzar thiab Belshazzar, thaum muab coj los phim rau hnub kawg, peb pom tus tsiaj qus hauv ntiajteb nyob rau hauv nws txoj kev zoo li menyuam yaj sawv cev los ntawm Nebuchadnezzar, thiab tom qab ntawd, thaum nws hais lus zoo li ib tug zaj, peb pom Belshazzar. Peb pom nyob rau hauv txoj kev sib raug zoo yav tom ntej tias, lub kub ntawm Republican raug coj los ntawm Txoj Cai Lij Choj ntawm Tebchaws Meskas sawv cev los ntawm Nebuchadnezzar, thiab kev rhuav tshem Txoj Cai Lij Choj sawv cev los ntawm Belshazzar. Peb kuj yuav pom Nebuchadnezzar yog ib tug nkauj xwb muaj tswvyim, thiab Belshazzar yog ib tug nkauj xwb ruam.

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

Peb yuav txuas ntxiv peb txoj kev xav txog Daniyee tshooj plaub thiab tshooj tsib hauv zaj lus tom ntej.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.

> “Belshazzar tau txais ntau lub sijhawm kom paub thiab ua raws li Vajtswv lub siab nyiam. Nws tau pom nws yawg Nebuchadnezzar raug ntiab tawm ntawm tibneeg lub zej zog. Nws tau pom txoj kev txawj ntse uas tus vajntxwv khav theeb ntawd qhuas txog raug tus uas pub nws ntawd rho tawm mus. Nws tau pom tus vajntxwv raug ntiab tawm ntawm nws lub nceeg vaj, thiab raug ua kom los ua tus nrog cov tsiaj qus tom teb ua phooj ywg. Tiamsis Belshazzar txoj kev nyiam kev lomzem thiab kev tsa nws tus kheej ua loj tau lwv tej zaj lus qhia uas nws yeej tsis tsim nyog yuav hnov qab tawm mus; thiab nws tau ua tej kev txhaum zoo ib yam li cov uas coj kev txiav txim tshwj xeeb los saum Nebuchadnezzar. Nws tau nkim tej sijhawm uas tau pub rau nws los ntawm txoj kev hlub tshua, tsis quav ntsej siv tej sijhawm uas nyob hauv nws txhais tes kom los paub qhov tseeb. ‘Kuv yuav tsum ua li cas thiaj dim?’ yog ib lo lus nug uas tus vajntxwv loj tabsis ruam no cia li hla dhau mus yam tsis quav ntsej li.”

> “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.

> “Qhov no yog txoj kev phom sij ntawm cov hluas niaj hnub no uas tsis ceev faj thiab ua lwj ua liam. Vajtswv txhais tes yuav tsa tus neeg txhaum kom tsim dheev ib yam li Nws tau ua rau Belshazzar, tiam sis rau coob leej ces yuav lig dhau lawm rau kev hloov siab lees txim.

> “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.

> “Tus kav nroog Npanpiloos muaj kev nplua nuj thiab meej mom, thiab hauv nws txoj kev khav theeb uas txaus siab rau nws tus kheej ntawd nws tau tsa nws tus kheej tawm tsam Vajtswv saum ntuj thiab ntiaj teb. Nws tau cia siab rau nws tus kheej lub zog, tsis xav tias yuav muaj leejtwg twg twv hais tias, ‘Vim li cas koj ua li no?’ Tab sis thaum txhais tes uas muaj kev zais tob tau sau tej ntawv rau saum phab ntsa ntawm nws lub vaj ntxwv, Belshazzar thiaj poob siab ntshai thiab nyob ntsiag to. Nyob hauv ib pliag xwb nws raug hle tag nrho nws lub zog thiab raug txo hwjchim kom zoo li ib tug menyuam. Nws paub tseeb tias nws nyob hauv txoj kev hlub tshua ntawm Ib Tug uas loj dua Belshazzar. Nws tau siv tej yam dawb huv los ua kev lom zem. Nimno nws lub siab lees txim raug tsa sawv. Nws pom tseeb tias nws twb tau txais txoj cai tshwjxeeb los paub thiab ua raws li Vajtswv lub siab nyiam lawm. Keeb kwm ntawm nws yawg koob tau tshwm plaws meej rau ntawm nws xubntiag ib yam li cov ntawv sau saum phab ntsa ntawd.” Bible Echo, April 25, 1898.

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