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# The Book of Daniel - Number Twenty-Nine

Buku Daniel - Bilangan Dua Puluh Sembilan

Belshazzar’s Feast and the Prophetic Hour: Unveiling the Sunday Law, the Fall of Babylon, and the Final Crisis

Pesta Belsyazar dan Jam Kenabian: Menyingkap Hukum Minggu, Kejatuhan Babel, dan Krisis Terakhir

Author

Jeff Pippenger

Published

December 24, 2023

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Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”

Pesta Belsyazar menandai “jam” hukum hari Minggu, tetapi menempatkan penekanan pada penghakiman atas tanduk Republik. Patung emas Nebukadnezar dalam Daniel pasal tiga menempatkan sejarah yang sama itu dalam konteks umat Allah yang setia, yang pada waktu itu diangkat sebagai panji. Daniel pasal enam membahas garis yang sama, tetapi membahas peranan tanduk Protestan. Belsyazar melambangkan “negara,” dan ia memanggil seribu orang dari antara “pembesar-pembesarnya.”

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.

> राजा बेलशस्सर ने अपने एक हजार प्रधानों के लिये एक बड़ा भोज किया, और उन एक हजारों के साम्हने दाखमधु पिया। बेलशस्सर ने, जब वह दाखमधु का स्वाद ले रहा था, आज्ञा दी कि वे सोने और चाँदी के वे पात्र ले आएँ, जिन्हें उसके पिता नबूकदनेस्सर यरूशलेम के उस मन्दिर में से निकाल लाया था; ताकि राजा, उसके प्रधान, उसकी पत्नियाँ और उसकी रखेलियाँ उनमें से पियें। तब वे सोने के वे पात्र लाए, जो यरूशलेम में परमेश्वर के भवन के मन्दिर में से ले लिये गए थे; और राजा, उसके प्रधान, उसकी पत्नियाँ और उसकी रखेलियाँ उनमें पीने लगे। उन्होंने दाखमधु पिया, और सोने, चाँदी, पीतल, लोहे, लकड़ी और पत्थर के देवताओं की स्तुति की। उसी घड़ी मनुष्य के हाथ की उँगलियाँ प्रकट हुईं, और राजमहल की दीवार के चूने पर दीवट के साम्हने लिखने लगीं; और जो हाथ लिख रहा था, उसका भाग राजा ने देखा। दानिय्येल 5:1–5।

The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.

Nomoro “khumi” e emela drakone, mme lekgolo, le sekete ke go godisa fela sesupo se se tshwanang. Mo kgaolong ya borataro, lekgolo le masome a mabedi ba gatelela molao wa tsietso, mme lekgolo le masome a mabedi ke sesupo sa baperesiti. Fa go akanyediwa “mola mo godimo ga mola,” moletlo wa ga Beleshasare o bontsha katlholo godimo ga puso e e senyegileng, le katlholo ya tsamaiso ya kereke e e senyegileng. Beleshasare o ne a tagilwe ke beine ya Babelona, mme morago a ikaelela go kgobokanya dijana tse di boitshepo tsa tempele ya Modimo kwa Jerusalema.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.

> Nabi itu berkata, “Aku melihat seorang malaikat lain turun dari syurga, mempunyai kuasa yang besar; dan bumi diterangi oleh kemuliaannya. Lalu ia berseru dengan suara yang kuat, katanya, Babilon yang besar itu sudah jatuh, sudah jatuh, dan telah menjadi tempat kediaman roh-roh jahat” (Wahyu 18:1, 2). Inilah berita yang sama yang telah disampaikan oleh malaikat kedua. Babilon sudah jatuh, “kerana ia telah membuat segala bangsa minum dari anggur murka percabulannya” (Wahyu 14:8). Apakah anggur itu?—Ajaran-ajarannya yang palsu. Ia telah memberikan kepada dunia suatu sabat palsu sebagai ganti Sabat hukum yang keempat, dan telah mengulangi dusta yang mula-mula diberitahukan oleh Iblis kepada Hawa di Eden—iaitu bahawa jiwa itu secara semula jadi tidak dapat mati. Banyak lagi kesesatan yang sejenis telah disebarkannya ke merata-rata, “mengajarkan sebagai ajaran perintah-perintah manusia” (Matius 15:9).” Selected Messages, buku 2, 118.

The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.

Anggur yang diminum oleh Belsyazar ialah sabat berhala kepausan, kerana pesta itu melambangkan “jam” nubuat bagi undang-undang Ahad. Bejana-bejana kaabah yang dibawanya ke dalam balai perjamuan itu melambangkan bukan sahaja pemberontakan terhadap Tuhan, tetapi bejana-bejana suci juga melambangkan umat Tuhan, kerana yang harfiah melambangkan yang rohani, dan manusia ialah bejana.

> Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.

> Akan tetapi dasar Allah tetap teguh, dengan meterai ini: Tuhan mengenal mereka yang adalah milik-Nya. Dan: Setiap orang yang menyebut nama Kristus harus menjauhkan diri dari kejahatan. Tetapi dalam sebuah rumah yang besar, bukan hanya ada bejana dari emas dan perak, melainkan juga dari kayu dan tanah; dan sebagian untuk kehormatan, dan sebagian untuk kenistaan. Sebab itu, jika seseorang menyucikan dirinya dari semuanya itu, ia akan menjadi bejana untuk kehormatan, yang dikuduskan, layak dipakai oleh tuannya, dan dipersiapkan untuk setiap pekerjaan yang baik. 2 Timotius 2:19–21.

In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.

Di tengah-tengah penajisan umat Allah melalui paksaan ibadah hari Ahad, tulisan berapi itu mengeja kebinasaan Belsyazar.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.

> នៅ​វេលា​ដដែល​នោះ ម្រាម​ដៃ​នៃ​ដៃ​មនុស្ស​មួយ​បាន​លេច​ចេញ​មក ហើយ​បាន​សរសេរ​នៅ​ទល់​មុខ​ជើង​ចង្កៀង លើ​ស្រទាប់​កំបោរ​នៃ​ជញ្ជាំង​វាំង​របស់​ស្ដេច; ហើយ​ស្ដេច​បាន​ឃើញ​ផ្នែក​នៃ​ដៃ​ដែល​កំពុង​សរសេរ​នោះ។ រួច​ទឹកមុខ​របស់​ស្ដេច​ក៏​បាន​ផ្លាស់​ប្រែ ហើយ​គំនិត​របស់​ទ្រង់​បាន​ធ្វើ​ឲ្យ​ទ្រង់​ភ័យ​ខ្លាច ដល់​ថ្នាក់​សន្លាក់​ចង្កេះ​របស់​ទ្រង់​រលុង ហើយ​ជង្គង់​របស់​ទ្រង់​បុក​គ្នា​ទៅ​វិញ​ទៅ​មក។ ស្ដេច​បាន​ស្រែក​ឡើង​ដោយ​សំឡេង​ខ្លាំង​ឲ្យ​នាំ​ពួក​ហោរា​ផ្កាយ ពួក​ខាល់ដេ និង​ពួក​គ្រូ​ទាយ​ចូល​មក។ ហើយ​ស្ដេច​មាន​ព្រះ​បន្ទូល​ទៅ​កាន់​ពួក​អ្នក​ប្រាជ្ញ​នៃ​ក្រុង​បាប៊ីឡូន​ថា អ្នក​ណា​ដែល​អាច​អាន​អក្សរ​នេះ​បាន ហើយ​ប្រាប់​ការ​បក​ស្រាយ​របស់​វា​ដល់​យើង អ្នក​នោះ​នឹង​ត្រូវ​បាន​ស្លៀកពាក់​ពណ៌​ស្វាយ​ក្រហម ហើយ​មាន​ខ្សែ​មាស​ពាក់​នៅ​ក​របស់​ខ្លួន ហើយ​នឹង​បាន​ជា​អ្នក​គ្រប់គ្រង​ទី​បី​ក្នុង​នគរ។ ដានីយ៉ែល ៥:៥–៧។

Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.

Historically, passage ia dipahami sebagai menunjukkan bahawa ayah Belshazzar telah menyerahkan takhta politik kepada Belshazzar, dan oleh sebab itu ganjaran terbaik yang dapat ditawarkannya kepada puteranya bagi suatu tafsiran tentang tulisan tangan itu ialah kedudukan sebagai pemerintah yang ketiga. Menjelang undang-undang Ahad di Amerika Syarikat, kepimpinan politik akan berada dalam kedudukan yang tunduk kepada kepimpinan agama yang sedang berusaha memperkenalkan suatu bentuk penyembahan yang baharu. Imej binatang itu melambangkan gabungan gereja dan negara dengan gereja menguasai hubungan tersebut, dan pada waktu undang-undang Ahad Belshazzar ialah raja politik, dengan demikian melambangkan negara, namun dia hanyalah orang kedua selepas kewibawaan keagamaan ayahnya. Yang terbaik yang dapat ditawarkannya kepada Daniel ialah menjadi yang ketiga.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .

> “जेव्हा प्रारंभीची कलीसिया सुवार्तेच्या साधेपणापासून दूर जाऊन, अन्यधर्मी विधी व प्रथा स्वीकारून भ्रष्ट झाली, तेव्हा तिने देवाचा आत्मा व सामर्थ्य गमावले; आणि लोकांच्या विवेकावर नियंत्रण ठेवण्यासाठी तिने लौकिक सत्तेचा आधार शोधला. त्याचा परिणाम म्हणजे पोपशाही—अशी एक कलीसिया, जिने राज्यसत्ता आपल्या नियंत्रणाखाली ठेवली आणि ती स्वतःचे हेतू साध्य करण्यासाठी, विशेषतः ‘विधर्माच्या’ शिक्षेसाठी, वापरली. संयुक्त संस्थानांनी पशूची प्रतिमा निर्माण करावयाची असेल, तर धार्मिक सत्तेने नागरी शासनावर असा ताबा मिळवला पाहिजे की राज्याचा अधिकारही कलीसियेकडून तिचे स्वतःचे हेतू पूर्ण करण्यासाठी वापरला जाईल....”

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.

> “कलीसियाहरूका तर्फबाट आइतबार-पालनलाई लागू गर्नु भनेको पोपसत्ताको—अर्थात् त्यस पशुको—आराधनालाई लागू गर्नु हो। जसले चौथो आज्ञाको दाबी बुझेर पनि साँचो सबाथको सट्टा झूटा सबाथ पालन गर्ने छनोट गर्छन्, तिनीहरूले यसरी त्यही शक्तिलाई श्रद्धाञ्जलि अर्पण गरिरहेका हुन्छन्, जसको अधिकारद्वारा मात्र त्यो आज्ञापित गरिएको छ। तर धर्मसम्बन्धी कर्तव्यलाई लौकिक शक्तिद्वारा लागू गर्ने यही कार्यमा, कलीसियाहरूले स्वयं पशुको एउटा प्रतिमा निर्माण गर्नेछन्; त्यसकारण संयुक्त राज्य अमेरिकामा आइतबार-पालनको कार्यान्वयन भनेको पशु र त्यसको प्रतिमाको आराधनाको कार्यान्वयन हुनेछ।” The Great Controversy, 443, 448, 449.

It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.

Alam sa isang krisis nahahayag ang ugali, at ang hiwagang pahayag sa pader ay nagbunga ng isang krisis sa karanasan ni Belshazzar at nagmarka ng wakas ng kaniyang kaharian, sa gayon ay sumasagisag sa wakas ng kaharian ng hayop na mula sa lupa. Namatay si Belshazzar nang mismong gabing iyon, na kumakatawan sa batas ng Linggo, nang ang Estados Unidos ay pabagsakin bilang ikaanim na kaharian ng hula sa Biblia sa panahon ng batas ng Linggo, datapuwa’t ang Estados Unidos ay kaagad na lumilipat tungo sa pagiging pangunahing hari ng sampung hari. Ang sampung hari ang ikapitong kaharian ng hula sa Biblia, at sila ay kaagad na nagkakaisa na ibigay ang kanilang ikapitong kaharian sa hayop.

> For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.

> Kerana Allah telah menaruh dalam hati mereka untuk melaksanakan kehendak-Nya, dan untuk seia sekata, serta menyerahkan kerajaan mereka kepada binatang itu, sehingga firman Allah digenapi. Wahyu 17:17.

The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.

မြောက်ဆုံးသော လှုပ်ရှားမှုများသည် လျင်မြန်သောအရာများဖြစ်ကြပြီး၊ ဆဋ္ဌမနိုင်ငံမှ သတ္တမနိုင်ငံသို့၊ ထို့နောက် အဋ္ဌမနိုင်ငံသို့ ကူးပြောင်းမှုသည်လည်း လျင်မြန်သည်။ အကြောင်းမှာ ထိုအချိန်တွင် လောကကြီးသည် ကြီးမားသော အကျပ်အတည်းတစ်ရပ်အတွင်း ရှိနေသောကြောင့် ဖြစ်သည်။ မြေသားတိရစ္ဆာန်၏ ပြိုလဲပျက်စီးခြင်းသည် Belshazzar ကို ကြောက်ရွံ့စေပြီး၊ ဆယ်ပါးသော ဘုရင်တို့၏ အထွတ်အထိပ်ဘုရင်အဖြစ် သူသည် အမေရိကန်ပြည်ထောင်စု၏ ပြိုလဲပျက်စီးမှုအပေါ် မြေကြီးပေါ်ရှိ ဘုရင်အပေါင်းတို့ တွေ့ကြုံရမည့် ကြောက်ရွံ့ခြင်းကို ကိုယ်စားပြုသည်။ ဗျာဒိတ်ကျမ်း အခန်းကြီး ၁၁ တွင်၊ နံရံပေါ်၌ လက်ရေး ပေါ်လာသော “နာရီ” သည် ကြီးစွာသော မြေငလျင်၏ “နာရီ” ပင် ဖြစ်သည်။ ထိုအချိန်၌ အစ္စလာမ်၏ သင်္ကေတသုံးပါးကို မှတ်သားထားပြီး၊ နောက်ဆုံးသောနေ့ရက်များတွင် ဘုရင်တို့ကို ကြောက်ရွံ့စေသောအရာမှာ အစ္စလာမ်ပင် ဖြစ်သည်။

> For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.

> Maka, sesungguhnya, raja-raja telah berhimpun, mereka berlalu bersama-sama. Mereka melihatnya, lalu mereka tercengang; mereka terkejut, lalu bergegas melarikan diri. Kegentaran mencengkeram mereka di sana, dan rasa sakit seperti perempuan yang sedang melahirkan. Engkau memecahkan kapal-kapal Tarsis dengan angin timur. Seperti yang telah kami dengar, demikianlah telah kami lihat di kota Tuhan semesta alam, di kota Allah kami: Allah akan meneguhkannya untuk selama-lamanya. Selah. Mazmur 48:4–8.

The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”

বেলশৎসরের ভোজসভায় প্রভুগণ, অর্থাৎ রাজাগণ, সমবেত হয়েছিল; তারা বাবিলের দ্রাক্ষারস পান করছিল এবং ঈশ্বরের পবিত্রধামের পবিত্র পাত্রসমূহ হাতে নিয়ে দেখছিল। তখন তাদের উপর ভয় এসে পড়ল, যেমনটি প্রাচীরের উপর লেখা প্রকাশিত হলে বেলশৎসরের ভয়ে প্রতিফলিত হয়েছে। বেলশৎসরের ভয় এক ক্রমবর্ধমান ভয়ের সূচনা করেছিল, যা প্রসববেদনায় কাতর এক নারীর দ্বারা প্রতীকায়িত; এবং প্রকাশিত বাক্য একাদশ অধ্যায়ের “ঘণ্টা” দ্বাদশ অধ্যায়ে প্রবেশ করায়, যেখানে পতাকাচিহ্ন প্রসবের উপক্রম এক নারীর দ্বারা প্রতীকায়িত হয়েছে। প্রথম প্রসববেদনা হলো ভোজকক্ষের প্রাচীরে লেখা সেই লিখন। এই ভয়ের কারণ ইসলাম নামক “পূর্ববায়ু”, যা “তর্শীশের জাহাজসকল ভাঙ্গিয়া ফেল।”

In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.

Dalam balairung perjamuan Belsyazar, “seribu pembesar” sedang meminum anggur Babel, yang melambangkan penegakan hari Minggu. Pada waktu itu, orkestra Nebukadnezar mulai memainkan musik, sementara Belsyazar memerintahkan agar perkakas-perkakas tempat kudus dibawa masuk. Pelacur Tirus mulai bernyanyi, dan Israel yang murtad mulai menari mengelilingi patung emas Nebukadnezar. Namun pesta itu digagalkan oleh “angin timur,” yaitu “malapetaka yang ketiga” yang datang dengan segera, dan merupakan “sangkakala yang ketujuh.” Ketika Islam menggagalkan pesta itu, “bangsa-bangsa menjadi marah.” Mereka menjadi marah, sebab kapal-kapal Tarsis, lambang dari struktur ekonomi planet bumi, pada waktu itu ditenggelamkan di tengah laut.

> Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.

> Tarshish ialah padagangmu oleh sebab limpahnya segala jenis kekayaan; dengan perak, besi, timah, dan timbal mereka berniaga di pasar-pasarmu. Yawan, Tubal, dan Mesekh, mereka ialah padagangmu: mereka memperdagangkan jiwa manusia dan bejana tembaga di pasarmu. Orang-orang dari kaum Togarmah berniaga di pasar-pasarmu dengan kuda, penunggang kuda, dan baghal. Orang-orang Dedan ialah padagangmu; banyak pulau menjadi barang dagangan dari tanganmu: mereka membawa kepadamu sebagai persembahan gading dan kayu hitam. Aram ialah padagangmu oleh sebab banyaknya hasil buatanmu: mereka berniaga di pasar-pasarmu dengan zamrud, kain ungu, sulaman, linen halus, karang, dan akik. Yehuda dan tanah Israel, mereka ialah padagangmu: mereka berniaga di pasarmu dengan gandum dari Minith, Pannag, madu, minyak, dan balsam. Damsyik ialah padagangmu oleh sebab banyaknya hasil buatanmu, oleh sebab limpahnya segala kekayaan; dengan anggur Helbon dan bulu domba putih. Dan juga Dan serta Yawan yang berkeliling berniaga di pasar-pasarmu: besi mengkilap, kasia, dan kalamus ada di pasarmu. Dedan ialah padagangmu dalam pakaian indah untuk kereta. Arab dan semua pemimpin Kedar, mereka berniaga dengan engkau dalam anak domba, domba jantan, dan kambing; dalam semuanya ini mereka ialah padagangmu. Para padagang Syeba dan Raama, mereka ialah padagangmu: mereka berniaga di pasar-pasarmu dengan rempah-rempah pilihan, segala batu permata, dan emas. Haran, Kaneh, dan Eden, para padagang Syeba, Asyur, dan Khilmad, ialah padagangmu. Mereka ini ialah padagangmu dalam segala macam barang, dalam kain biru, sulaman, dan dalam peti-peti pakaian yang indah, diikat dengan tali, dan dibuat dari kayu aras, di antara barang daganganmu. Kapal-kapal Tarshish menyanyikan pujian tentang engkau di pasarmu: dan engkau telah dipenuhi serta dibuat sangat mulia di tengah-tengah lautan. Para pendayungmu telah membawa engkau ke perairan yang dalam: angin timur telah meremukkan engkau di tengah-tengah lautan. Kekayaanmu, pasar-pasarmu, barang daganganmu, para kelasimuu, dan para jurumudimu, para pendempulmu, dan mereka yang memperdagangkan barang daganganmu, dan semua orang perangmu yang ada di dalammu, dan seluruh kumpulanmu yang ada di tengah-tengahmu, akan jatuh ke tengah lautan pada hari kebinasaanmu. Yehezkiel 27:12–26.

The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.

“kapal-kapal Tarsis” ialah lambang struktur ekonomi planet bumi, dan kapal-kapal itu ditenggelamkan di tengah-tengah laut oleh “angin timur.” Yehezkiel memberitahu kita bahawa hal ini berlaku pada “hari kebinasaanmu,” dan pokok pembicaraan Yehezkiel pasal dua puluh tujuh ialah ratapan bagi Tirus.

> The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.

> Sida Rabbigu mar kale ayay ii timid, iyadoo leh, Hadda, ina aadmow, u qaad baroor Tyrus; oo Tyrus ku dheh, Adiga oo ku taalla marinka badda, oo ah ganacsatadii dadyowga ee jasiirado badan, Sayidka Rabbiga ahu sidan buu leeyahay; Tyrusay, waxaad tidhi, Anigu waxaan ahay qurux kaamil ah. Ezekiel 27:1–3.

The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.

Hlēh ū mōn lōm dūn na Tyrus. Lōm dūn na Tyrus ōm lūthik Sunday, mōk Tyrus ōm sasimbol na pāpasi, kēn kajejjet eo an ej jino ilo “awa” eo ke ri-ruoñin kajin Revelation 18 ej jino kōllāik ro rej etal etto jen Babylon.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.

> Dan aku mendengar satu suara lain dari syurga, berkata, Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima bala-balanya. Kerana dosa-dosanya telah sampai ke langit, dan Allah telah mengingat segala kejahatannya. Balaskanlah kepadanya sebagaimana dia telah membalas kamu, dan lipatgandakanlah kepadanya dua kali ganda menurut perbuatannya; dalam cawan yang telah diisinya, isikanlah baginya dua kali ganda. Sebagaimana dia telah memuliakan dirinya sendiri, dan hidup dalam kemewahan, demikianlah berikan kepadanya azab dan perkabungan; kerana dia berkata dalam hatinya, Aku duduk sebagai ratu, dan bukan balu, dan sekali-kali tidak akan melihat dukacita. Oleh itu, bala-balanya akan datang dalam satu hari, iaitu maut, perkabungan, dan kebuluran; dan dia akan dibakar habis dengan api; kerana kuatlah Tuhan Allah yang menghakiminya. Dan raja-raja di bumi, yang telah berzina dan hidup dalam kemewahan bersamanya, akan meratapinya dan menangisinya, apabila mereka melihat asap pembakarannya, Berdiri jauh kerana takut akan azabnya, sambil berkata, Malang, malanglah kota besar itu, Babel, kota yang kuat itu! Kerana dalam satu jam sahaja telah datang penghakimanmu. Dan para pedagang di bumi akan menangis dan berkabung atasnya; kerana tidak ada seorang pun lagi yang membeli barang dagangan mereka. Wahyu 18:4–11.

The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.

Leih thu le “hour,” a hmang hi vawi nga a ni a, Daniela lehkhabu ah chuan hmun tinah hian rorêlna eng emaw zat a entîr zêl. Rorêlna anga awm chu a hmanna tûra thawnthu thuin a kawng a hrilh ang zêlin a hriat theih. Daniela bung li-na ah chuan, thu “hour” hi a hmasa berin rorêlna lo kal tûr puan chhuah nân a hman a ni; chu chu October 22, 1844-a tan chhuak a ni tih investigative judgment emaw, Sunday law-ah tan chhuak executive judgment emaw a ni thei. Hêng pahnihah hian, investigative rorêlna emaw executive rorêlna emaw chu hmasawn zêl tûr, kal zêl tûr a ni. Papacy-a executive rorêlna chu United States-a Sunday law atanga tan a ni. Chumi chuan papacy-a executive rorêlna tan chhuahna “hour” a lo entîr a, chu “hour” chu Thupuan bung sawm leh pakhat-a “hour” a ni, khami lei hnahthlak nasa tak thlengna hun chu a ni; chutah chuan hriat tûr pahnihte, Shadrach, Meshach leh Abednego hmangin an entîrte chu mei furnes-ah paih luh an ni a, chu chu Ezekiela rualral nasa tak sipai ruallian anga kaihthawhna ensign kai chhoh chu a ni. Chu “hour” chiahah chuan Belshazzara bangah kutziak a lo lang a ni.

The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.

“Tarshish” ni ngalawa, ishi irepresinta i estruktura dagiti linia ti suplay nga ekonomiko iti entero a planeta dagiti daga, ket malunodda iti tengnga dagiti baybay iti dayta a tiempo, ket daytoy ti mangpataud iti panagbuteng dagiti agtagilako ken dagiti ari iti daga, kas naipakita ken Belshazzar.

In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.

Dalam Wahyu sebelas, “jam” itu ialah saat “Celaka” yang ketiga dari Islam datang dengan segera, dan Sangkakala Ketujuh berbunyi, dan bangsa-bangsa menjadi marah. Ketiga-tiga lambang itu menunjuk kepada Islam sebagai alat providensial yang Tuhan gunakan untuk melaksanakan pembunuhan Belsyazar pada “jam” itu juga. Belsyazar dibunuh oleh musuh-musuh yang diam-diam masuk ke dalam kerajaannya melalui pintu-pintu gerbang yang dengan cuai dibiarkan terbuka, sama seperti tembok sempadan antara Mexico dan Amerika Syarikat telah dengan cuai dibiarkan terbuka, ketika “jam” bagi “gempa bumi” yang besar itu semakin mendekat.

The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.

Pe pʉnjer pʉn wan de deadly wound blo papacy e bin goh heal, Daniel chapter eleven, las six verse blo hem, talem aut olketa samting ia. Insaid long olketa verse ia olketa shoaem thri obstacle wea olketa winim taem papacy’s deadly wound e goh heal. King blo North olowe olketa winim thri obstacle long road blo hem go long supreme power, an olowe long disfala order: first enemy blo hem, second ally blo hem, an then olketa victim blo hem long end. First wan wea olketa winim hem nao King blo South, wea representim Soviet Union, las enemy blo Rome, wea olketa sweepim go long 1989. Second obstacle nao glorious land, wea hem ally blo Rome wea conquerim USSR for Rome, United States, wea olketa conquerim long “hour” wea iumi nao olketa considerim. Bihain long dat, third obstacle, wea olketa representim olsem Egypt, representim taem papacy tekem control long victim blo hem, United Nations.

In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.

Taun 1989, apabil pengabukaan meterai bagi ayat-ayat itu berlaku, dan sesudah itu bertambah pengetahuan mengenai ayat-ayat tersebut, telah dikenali bahawa Roma kafir, Roma kepausan, dan kemudian Roma moden (yang dilambangkan sebagai Raja Utara dalam enam ayat terakhir Daniel pasal sebelas), masing-masing perlu menakluk tiga halangan geografi sebelum ditegakkan sebagai sebuah kerajaan. Bagi Roma kafir, tiga halangan itu dilambangkan sebagai tiga arah.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Lalu dari salah satu daripadanya muncul sebuah tanduk kecil, yang menjadi sangat besar, ke arah selatan, dan ke arah timur, dan ke arah negeri yang permai. Daniel 8:9.

For papal Rome they were three horns that needed to be plucked up.

Bagi Roma kepausan, ketiga-tiganya ialah tanduk-tanduk yang perlu dicabut.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Saya memperhatikan tanduk-tanduk itu, dan tampaklah muncul di antara tanduk-tanduk itu sebuah tanduk kecil yang lain; di hadapannya, tiga dari tanduk-tanduk yang pertama itu tercabut sampai ke akar-akarnya. Dan tampaklah, pada tanduk itu ada mata seperti mata manusia, dan sebuah mulut yang mengucapkan perkara-perkara yang besar. Daniel 7:8.

For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.

Ab Roma an lhinghna, (hmarchhak lam lal), Daniela bung 11 chhunga changruk hnuhnung berah a entir angin, dâlna pathumte chu hmarchhak lam lal, ram ropui, leh Aigupta an ni a. Rome milem biakna leh pope Rome-te anga, he dâlna pathumte hian khawvel hmun ramri lam dâlna an entir bawk a ni. Rome an lhinghna, Daniela bung 11 chhunga changruk hnuhnung berah hmarchhak lam lal anga a entir hian, “kulh” pathum a paltlang/tuarsak a ngai a; “kulh” hmasa ber nen chuan, kulh tak tak pakhat a tihchhiat hun hmanin filosofa lam “kulh” pakhat pawh tihbo a ni nghal bawk. Kum 1989 khan, hmarchhak lam lalin Soviet Union (hmarchhak lam lal) a hnehchhiah/inthlahna a siam khan, “thir puan inthliarna” tih filosofa lam “kulh” chu tihbo a ni a, Berlin kulh pawh tihchhiat vek a ni bawk.

In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.

Dalam “jam” penghakiman Belsyazar, ketika tulisan itu tertera pada dinding, dan musuh-musuhnya diam-diam masuk melalui pintu-pintu gerbang yang tidak terjaga, “dinding” filosofis pemisahan antara gereja dan negara disingkirkan, sementara Islam dari Tulah yang ketiga telah diam-diam masuk melalui “dinding” yang tidak dijaga di perbatasan selatan negeri yang mulia itu.

When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.

Apabila “Mesir”, yang melambangkan Pertubuhan Bangsa-Bangsa Bersatu, ditaklukkan, dan “tembok kedaulatan negara” yang bersifat falsafah disingkirkan, ketika setiap bangsa dipaksa menerima kerajaan satu dunia yang diarahkan oleh pelacur Tirus. Pada waktu itu, suatu keruntuhan kewangan akan berlaku yang menghasilkan undang-undang tentera dan despotisme pada akhir zaman. Sesuatu mungkin sekali akan berlaku di sebuah jalan yang disebut “Wall Street”.

> “The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.

> “Tsela eo ka yone gone jaanong go beelediwang ka boiketlo jo bogolo mo tirong ya Modimo, mme e tserwe ka boithati ya bolokwa, mo nakong e khutshwane e tla latlhelwa mmogo le medingwana kwa mekgweng le kwa bojelatshwene. Madi a tla tloga a wa ka boleng ka bonako jo bogolo thata fa boammaaruri jwa ditiragalo tsa bosakhutleng bo bulegela maikutlo a motho.” Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

Ре дурнаме лоя йелеꞌ па йела кайи кендианмеꞌ Белсазар амва̄й куа ндани маа ламён.

> “Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.

> “Biloeno, jaaka mo malatsing a ga Elija, mola wa kgaoganyo fa gare ga batho ba Modimo ba ba bolokang ditaelo tsa Gagwe le baobamedi ba medimo ya maaka o supilwe sentle. ‘Lo tlaa ema lo okaoka ka dikakanyo tse pedi go fitlha leng?’ Elija a goeletsa; ‘fa Jehofa e le Modimo, mo saleng morago; mme fa e le Baebele, mo saleng morago.’ 1 Dikgosi 18:21. Mme molaetsa wa gompieno ke ono: ‘Babelona o mogolo o wele, o wele…. Tswayang mo go ene, batho ba me, gore lo se ka lwa nna le kabelo mo dibeng tsa gagwe, le gore lo se ka lwa amogela mo dipetsong tsa gagwe. Gonne dibe tsa gagwe di fitlhile kwa legodimong, mme Modimo o gakologetswe boikepo jwa gagwe.’ Tshenolo 18:2, 4, 5.”

> “The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.

> “Masa itu tidak lagi jauh apabila ujian akan datang kepada setiap jiwa. Penurutan sabat yang palsu akan didesakkan ke atas kita. Pertentangan itu akan berlaku antara hukum-hukum Allah dan perintah-perintah manusia. Mereka yang telah, langkah demi langkah, tunduk kepada tuntutan duniawi dan menyesuaikan diri dengan adat kebiasaan dunia, pada waktu itu akan menyerah kepada kuasa-kuasa yang memerintah, daripada menundukkan diri kepada ejekan, penghinaan, ancaman pemenjaraan, dan kematian. Pada masa itu emas akan dipisahkan daripada kekotoran. Kesalehan yang sejati akan dibezakan dengan jelas daripada rupa lahiriah dan gemerlapnya yang palsu. Banyak bintang yang telah kita kagumi kerana cahayanya yang gemilang pada waktu itu akan padam dalam kegelapan. Mereka yang telah mengenakan perhiasan tempat kudus, tetapi tidak berpakaian dengan kebenaran Kristus, pada waktu itu akan tampak dalam kehinaan ketelanjangan mereka sendiri.” Prophets and Kings, 187, 188.

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