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# The Book of Daniel - Number Twenty-Five

Macaafa Daaniʼel — Lakkoofsa Digdamii Shan

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

Mul’ata kufaatii Baabilon: Kutaa raajii Nebukadnezaar irraa hanga Belshaazaaritti

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.

Kufuun mootummaa Beelshaazaar boqonnaa shanaffaa keessatti ibsame, kufaatii Nebukadnezar boqonnaa afraffaa keessatti ibsameen fakkeenyaan dursee mulʼifamee ture.

> “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.

> “Bulaa fi mootummaa Baabilon isa dhumaa, akkuma fakkeenyaatti isa jalqabaatti dhufeetti, murtiin Eegduu Waaqa irraa dhufe sun gaʼee ture: ‘Yaa mootii, ... siif dubbatameera; mootummaan s irraa buqqaʼeera.’ Daaniʼel 4:31.” Raajotaa fi Mootota, 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.

Nebukadnezaar jalqaba, Belshaazaar immoo dhuma mootummaa waggoota torbaatamaaf bulche sanaa bakka bu’u; kanaafis bulchiinsa bineensa lafaa Mul’ata boqonnaa kudha sadiitii (Ameerikaa Gamtaa), kan yeroo sagaagaltuun Xiiros (paappaasummaan) dagatamte keessatti bulchuuf ture sana fakkeesse.

> 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.

> በዚያም ቀን ጢሮስ እንደ አንድ ንጉሥ ዘመን ሰባ ዓመት ትረሳለች፤ ከሰባውም ዓመት ፍጻሜ በኋላ ጢሮስ እንደ ጋለሞታ ትዘምራለች። ኢሳይያስ 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.

Kanaafuu Nebukadnezaar jalqaba Ameerikaa Tokkummaa bakka bu’a; Belshaazaar immoo xumura Ameerikaa Tokkummaa bakka bu’a. Nebukadnezaar jalqaba gaanfa Ripabilikaanaa fi jalqaba gaanfa Pirootestaantii bakka bu’a. Belshaazaar immoo xumura gaanfa Ripabilikaanaa fi Pirootestaantii bakka bu’a.

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.

Murtiin Nebukadnezar irratti dhufe “yeroo torba” ture. Seenaa Nebukadnezar guyyaa kuma lama dhibba shan fi digdamii keessa akka bineensaatti jiraate sana, Wiiliyam Miiler hojii irra oolmaa isaa “yeroo torbaa” keessaa Seera Lewwotaa digdamii jaha keessatti fayyadame; taʼus inni lakkoofsa kuma lama dhibba shan fi digdamii sana, jechuunis isa murtii Belshaazaar keessatti fakkeeffamee jiru, hin ilaalle.

> 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.

> Kana immoo barruun barreeffamte sun: MENE, MENE, TEKEL, UPHARSIN. Hiikni dubbii kanaas isa kana: MENE; Waaqayyo mootummaa kee lakkoofsee xumureera. TEKEL; ati madaallii keessatti madaalamtee hirʼina qabdu jechuun argamteerta. PERES; mootummaa kee qoodamee Meedotaafi Faaresotaaf kennameera. Daani’el 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.

Ibsa Daniʼel hiikkaa barreessicha dhokataa dallaa irratti barreeffameef kenne bira darbee, jechoonni “mene” fi “tekel” safartuu ulfaatinaa ni agarsiisu; akkasumas jechoonni sun gatii maallaqaa addaa tokko illee ni agarsiisu (Baʼuu 30:13, Hisqiʼel 45:12). “Mene” tokko sheeqelota shantama, yookaan geeraa kuma tokko dha. Kanaaf “mene, mene” jechuun geeraa kuma lama wajjin walqixa taʼa. “Tekel” tokko geeraa digdama dha. Kanaaf “mene, mene, tekel” jechuun geeraa kuma lamaa fi digdama wajjin walqixa taʼa. “Upharsin” jechuun “qoodu” jechuudha; kanaafis “mene” tokko keessaa walakkaa taʼa, geeraa dhibba shan immoo ni bakka buʼa. Walitti qabamnaan isaaniis lakkoofsa waliigalaa kuma lama dhibba shanii fi digdama ni agarsiisu.

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.

Wabii inni dubbattee isa dhumaa Sister White irraa argamu Belshaazaariin Nebukadnezaariin fakkeeffamee akka mul’atu adda baasee agarsiisa; garuu caalaatti, isheen murtii isaanii waloo irratti xiyyeeffatte, akkasumas murtiin isaanii lamaanis akka mallattoo “yeroo torbaa” Seera Lewwota boqonnaa digdamii jahaatti dhihaatanitti bakka bu’anii ibsaman. Jechoonni muraasni Caaffatootni Qulqullaa’oon “yeroo torbaa” Seera Lewwota boqonnaa digdamii jahaatti ibsuuf itti fayyadaman jiru. Ermiyaas isa akka dheekkamsa Waaqayyoo ta’eetti bakka bu’a.

> 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.

> Gooftaan gadhabbaa isaatiin intala Xiyoon duumessaatiin akkamitti uwwise! Bareedina Israaʼelis samii irraa gara lafaatti gad darbate, guyyaa aarii isaatti teessoo miilla isaa illee hin yaadanne! Gooftaan manneen jireenyaa Yaaqoob hundumaa liqeessitee balleesse, hin mararfanne; dheekkamsa isaatiin daʼannoo intala Yihudaa jige, gara lafaattis isaan gad buuse; mootummaa fi bulchitoota isaas xureesse. Inni aarii isaa hamaa keessatti gaanfa Israaʼel hundumaa murate; harka mirgaa isaa fuula diinaa duraa duubatti deebise, Yaaqoob irratti akka ibidda bobaʼu, isa naannoo hundumaa fixaatti gubate. Inni akka diinaatti xiyya isaa diriirse; harka mirgaa isaatiin akka mormituu tokkootti dhaabate, dunkaana intala Xiyoon keessatti waan ijaaf nama gammachiisu hundumaa ni ajjeese; dheekkamsa isaas akka ibiddaatti dhangalaase. Gooftaan akka diinaatti taʼe; Israaʼelin liqeessitee balleesse, masaraawwan ishee hundumaas liqeessitee balleesse; daʼannoowwan ishee ni diige, intala Yihudaa keessattis gadda fi wawwaannaa baayʼise. Inni dunkaana isaa humnaan irraa buqqise, akka waan iddoo biqiltuu keessaa taʼeetti; iddoowwan walgaʼii isaa ni balleesse; Gooftaan Xiyoon keessatti ayyaanawwan ulfinaa fi Sanbatoota akka dagataman godhe, aarii dheekkamsa isaatiinis mootii fi luba tuffate. Gooftaan iddoo aarsaa isaa gate, qulqullummaa mana qulqullummaa isaas jibbe; dallaa masaraawwan ishee harka diinaatti dabarsee kenne; isaan mana Waaqayyoo keessatti akka guyyaa ayyaana ulfinaatti sagalee ol kaasan. Gooftaan dallaa intala Xiyoon balleessuuf murteesse; funyoo safaraa diriirse, harka isaa balleessuu irraa hin deebifne; kanaafis dallaa alaa fi dallaan keessaa ni wawwaatan godhe; isaan walumaan ni laafani. Faarfannaa Iyyaasuu 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.

Dheekkamsi Gooftaa akka “dheekkamsa aarii isaa”tti ibsameera; dheekkamsi isaas mootummaa kaabaa fi mootummaa kibbaa Israa’el lamaan irratti raawwatameera. Kanaafuu macaafni Daani’el “dheekkamsa” “jalqabaa” fi “xumuraa” adda baasee ibsa. Ermiyaas, yeroo Waaqayyo sabasa filatamaa irratti dheekkamsa isaa hojii irra oolchetti, “sarara” inni “dheeresse” tokko adda baasa. Sararri sunis mootummaa lammaffaa keessatti ni eerama.

> 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.

> ଏବଂ ସଦାପ୍ରଭୁ ନିଜ ଦାସ ଭବିଷ୍ୟଦ୍ବକ୍ତାମାନଙ୍କ ଦ୍ୱାରା କହିଲେ, “ଯିହୂଦାର ରାଜା ମନଃଶ୍ଶି ଏହି ସମସ୍ତ ଘୃଣ୍ୟ କାର୍ଯ୍ୟ କରିଛି, ଏବଂ ସେ ତାହାର ପୂର୍ବରୁ ଥିବା ଇମୋରୀମାନେ ଯେତେ ଦୁଷ୍ଟତା କରିଥିଲେ, ସେସବୁଠାରୁ ଅଧିକ ଦୁଷ୍ଟତା କରିଛି, ଏବଂ ନିଜ ମୂର୍ତ୍ତିମାନଙ୍କ ଦ୍ୱାରା ଯିହୂଦାକୁ ମଧ୍ୟ ପାପ କରାଇଛି; ଏହି କାରଣରୁ ଇସ୍ରାଏଲଙ୍କ ପରମେଶ୍ୱର ସଦାପ୍ରଭୁ ଏପରି କହୁଛନ୍ତି, ‘ଦେଖ, ମୁଁ ଯିରୁଶାଲେମ ଓ ଯିହୂଦା ଉପରେ ଏପରି ଅମଙ୍ଗଳ ଆଣୁଛି ଯେ, ଯେ କେହି ତାହା ଶୁଣିବ, ତାହାର ଉଭୟ କାନ ଝିଙ୍କାରି ଉଠିବ। ଏବଂ ମୁଁ ଯିରୁଶାଲେମ ଉପରେ ଶମରୀୟାର ମାପଦୋରୀ ଏବଂ ଆହାବର ବଂଶର ଓଳମ ଲମ୍ବାଇବି; ଏବଂ ଯେପରି ଜଣେ ମଣିଷ ଥାଳି ପୋଛି ପରିଷ୍କାର କରି, ପଛରୁ ତାହାକୁ ଉଲଟାଇ ରଖେ, ସେପରି ମୁଁ ଯିରୁଶାଲେମକୁ ପୋଛି ଦେବି। ଏବଂ ମୁଁ ମୋର ଉତ୍ତରାଧିକାରର ଅବଶିଷ୍ଟଙ୍କୁ ପରିତ୍ୟାଗ କରିବି, ଏବଂ ସେମାନଙ୍କୁ ସେମାନଙ୍କ ଶତ୍ରୁମାନଙ୍କ ହସ୍ତରେ ସମର୍ପଣ କରିଦେବି; ଏବଂ ସେମାନେ ସମସ୍ତ ଶତ୍ରୁମାନଙ୍କ ପାଇଁ ଶିକାର ଓ ଲୁଟର ବସ୍ତୁ ହେବେ।’” ୨ ରାଜାବଳୀ ୨୧:୧୦–୧୪।

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”.

“Sarara” dheekkamsa Waaqayyoo, isa “yeroo torba” jedhu kan Musee, jalqaba irratti mootummaa kaabaa (mana Ahaab) irratti diriirfame; sana booddees Yihudaa irratti diriirfame. Jechi Macaafa Qulqulluu biraa “yeroo torba” jedhuuf, inni Leewwota digdamii jaha irraa maddu, jecha “faffaca’e” jedhu dha.

> 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.

> Anis immoo dheekkamsaatiin isin irratti faallaa nan adeema; anis, ani iyyuu, cubbuu keessaniif yeroo torba isin adaba. Isinis foon ilmaan keessanii ni nyaattu, foon intallan keessaniis ni nyaattu. Anis iddoowwan ol kaafamanii waaqeffannaa itti raawwattan nan barbadeessa, fakkiiwwan keessan nan muru; reeffa keessan reeffa waaqolii keessan duratti nan darbata; lubbuun koos isin ni jibba. Magaalota keessan onaa nan godha, iddoo qulqullummaa keessan badiisa nan geessa; urgaa aarsaa keessan isa mi’aawaa ani hin urgoofu. Biyyas onaa nan godha; diinonni keessan warri achi keessa jiraatanis isheetti ni dinqisiifatu. Isin saboota gidduutti nan bittinneessa, billaas isin duuba nan baasa; biyyi keessan onaa taati, magaalotni keessanis diigamoo ta’u. Ergasii biyyi sana yeroo onaa ciistu hundumaa, yeroo isin biyya diinota keessanii keessa jirtanitti, sanbatoota ishee ni gammaddi; yeroo sana biyyi ni boqotti, sanbatoota ishees ni gammaddi. Yeroo onaa ciistu hundumaa ni boqotti; sababni isaas, yeroo isin ishii irra jiraattanitti sanbatoota keessan keessatti hin boqonne ture. Lewwota 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.

Yeroon saba keessaa bittinneeffamuun yeroo inni booji’amuu Yehooyaaqiim keessatti garbummaadhaan Baabilonitti geeffame Daani’eeliif raawwatame. Sana booddee, yeroo Daani’eel “biyya diinotaa” keessa turetti, lafti boqotte, “Sanbata ishee” illee gammachuudhaan argatte. Seenaa Bara Lammaffaatiin nutti himama akka yeroo sun waggoota torbaatama Ermiyaas ta’e, isa Daani’eel boqonnaa sagal keessatti hubachuuf dhufe.

> 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.

> Warra qilaa jalaa ba’anis gara Baabilonitti booji’ee geesse; isaanis hanga mootummaa Faares bulchiinsa isaanii jalqabutti isaafii ilmaan isaatiif tajaajiltoota ta’an; kunis dubbiin Waaqayyoo karaa afaan Ermiyaasiin dubbatame akka raawwatamuuf ture; hanga biyyi sanbata ishee itti gammaddutti. Yeroo hundumaa lafti sun ona taatee ciifte sanbata eegde; kunis waggoota torbaatama guutuuf ture. Amma waggaa jalqabaa mootummaa Qiiroos mootii Faaresitti, dubbiin Waaqayyoo karaa afaan Ermiyaasiin dubbatame akka raawwatamuuf, Waaqayyo hafuura Qiiroos mootii Faares kakaase; kanaafis inni mootummaa isaa guutuu keessatti labsii baase, barreeffamaanis akkana jedhee labsate: “Qiiroos mootiin Faares akkana jedha: Waaqayyo Gooftaan samii mootummaa lafa hundumaa anaaf kenneera; innis mana isaaf Yerusaalem keessatti, kan Yihuudaa keessa jiru, akkan ijaaru na ajajeera. Sabni isaa keessaa isin keessaa eenyutu jira? Waaqayyo Waaqni isaa isa wajjin haa ta’u; innis ol haa ba’u.” 2 Seenaa Baraa 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.

Jechi “faffacaachuun” jedhu mallattoo “yeroo torbaa” ti. Murtiin Nebukadnezaarii “yeroo torbaa” bineensa akkaatti jiraachuudhaan darbe, murtii Belshaazaarii fakkeenyaan agarsiise; innis jechoota dhoksaa dallaa irratti barreeffamaniin, “mene, mene, tekel upharsin” jedhamee mul’ate. Murtiin Belshaazaarii barreeffama harkaatiin bakka buufame; innis walitti qabamnaan kuma lama dhibba shan fi digdamii ta’a; kunis lakkoofsa guyyoota Nebukadnezaar bineensa fakkaatee jiraate sanaa wajjin tokko dha, akkasumas lakkoofsa waggoota “yeroo torbaa” keessaa keessatti Lewwoota digdama jaha keessatti bakka buufame wajjinis tokko dha.

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.

Murtiin Beelshaazaar, isa murtii Nebukadnezaar fakkeenyaan agarsiifameen duraan agarsiifame, “yeroo torba” jedhuun mallattoo-dhaan bakka buufame; murtiileen lamaan sunis “kufannaa Baabilon” bakka bu’u; kunis mallattoo ergaa ergamaa lammaffaati. Kufannaan Baabilon inni jalqabaa yeroo gamoon Nimrod diigame ture.

> 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.

> Lafti guutuun hundinuu afaan tokkoo fi dubbii tokko qaba ture. Yommus isaan gara baʼa aduudhaa imalanii, biyya Shinaar keessatti dirree tokko argatan; achittis qubatan. Isaanis walitti, “Kottaa, kottaa, meexxii haa tolchinu; akka gaariittis haa gubnu” jedhan. Isaan dhagaa iddoo meexxiitti, suphee dhoqqees iddoo murtuutti qabaniiru. Ammas, “Kottaa, kottaa, magaalaa fi masaraa fiixeen isaa samii gaʼu nuuf haa ijaarrannu; maqaa ofii keenyaafis haa godhannu; akka fuula lafaa hundumaa irratti hin bittinnaanneef” jedhan. Waaqayyos magaalaa fi masaraa ilmaan namootaa ijaaranii turan ilaaluuf gad buʼe. Waaqayyos akkana jedhe, “Kunoo, sabni isaanii tokko; hundinuu afaan tokko qabu; kana gochuunis isaan jalqaban; ammas wanti isaan yaadanii hojjechuuf kaasan keessaa tokko illee isaan irraa hin dhowwamu. Kottaa, kottaa, gad buunee achitti afaan isaanii haa walitti maknu; akka isaan wal dubbii isaanii hin hubanneef.” Kanaaf Waaqayyo achii irraa gara fuula lafaa hundumaa irratti isaan bittinneesse; isaanis magaalaa ijaaruu dhiisan. Uumama 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.”

Aangoon murtii Baabel, kan Nimirood irratti murtii turetti, Gooftaan finciltoota Nimirood “fuula lafa hundumaa” irratti “tamsaase.” Nimiroodii fi warri isa wajjin turan fincilli isaanii akka isaan tamsaafaman kan taasisu akka ta’e ni beeku turan; isaanis ka’umsi isaanii gamoo fi magaalaa sana ijaaruu “maqaa ofii keenyaaf haa goonu; akka nu fuula lafa hundumaa irratti hin tamsaafamneef” jedhanii turan.

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.

Maqaan raajii keessatti mallattoo amalaati. Amalli Nimroodii fi warri isa wajjin turan hundeessan hojii isaanii keessatti mul’ata; ija isaaniitiin amala ni beektu. Firii fincila Nimroodii, kanaafis mallattoo amala isaa, ijaarsa masaraa fi magaalaa ture. “Masaraan” mallattoo waldaa kiristaanaati; “magaalaan” immoo mallattoo mootummaa ti. Maqaan finciltoota Nimrood, kan amala isaanii bakka bu’u, walitti makamuu waldaa kiristaanaa fi mootummaa ture; kunis akkasumas fakkeenyaan bifa bineensaa jedhamee bakka bu’a.

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”.

Kutaan kufaatii Baabel adda baasu keessa ibsi “haa deemnu” jedhu yeroo sadii irra deddeebi’amee argama. Yeroon sadaffaan yeroo Waaqayyo afaan isaanii walitti makuudhaan, isaanis biyya hundarra facaasee firdii fide dha. “Haa deemnu” inni jalqabaa, “haa deemnu” isa lammaffaatiif qophii ture; yeroo isaan magaalaa isaanii fi masaraa isaanii ijaaran sana. Yeroo isaan hojii isaanii seenaa ibsa lammaffaa kan “haa deemnu” keessatti raawwatanitti, Waaqayyo fincila isaanii ijaan ilaaluuf gad bu’e. “Haa deemnu” inni sadaffaan firdii ture; “haa deemnu” inni lammaffaan immoo qormaata ijaan mul’atu ture. “Haa deemnu” inni jalqabaa kufaatii isaanii isa jalqabaa bakka bu’a; akkasumas raajii keessatti “haa deemnu” yeroo sadii ibsame kun adeemsa qormaataa tarkaanfii sadii kan wangeela bara baraa adda baasa. Dhugaa ba’umsa fincila fi kufaatii Nimrood keessatti odeeffannoon baay’een ni jira; garuu nuti salphaatti yeroo jalqabaaf yeroo Baabilon (Baabel) kufte, mallattoon “yeroo torbaa,” akkuma “facaafamuu”n bakka buufametti, adda baafamuu isaa qofa agarsiisaa jirra. Firdiin Nimrood facaafamuudhaan bakka bu’ame; kan Nebukadnezaar immoo “yeroo torbaan”; kan Belshaazaaris “kuma lama dhibba shan fi digdamii”n bakka bu’ame.

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.

Mallattoon Alfaa fi Oomeegaa akka mul’isutti, sararri raajii boqonnaawwan afurii fi shaniin bakka buufame ergaa bokkaa boodaa, kan ergamaa lammaffaa fi Iyya Giddugaleessaa ti. Sararri sun kufaatii Baabilon kan Nebukadnezaariin bakka buufame irraa jalqaba; kunis bara 1798 agarsiisa, yeroo Baabilon hafuuraa (paaphaasummaan) yeroo jalqabaatiif kufte. Achiis dhuma sararichaa irratti, Baabilon Belshaazaar kufa; kunis kufaatii adeemsifamaa Baabilon hafuuraa (amma illee paaphaasummaa) jalqabu mallattoo dha, kan inni keessaa qormaata seera Dilbataa irraa jalqabu. Jalqaba sararichaa irratti kufaatii Baabilon irratti dhugaa-baatota lamaatu jira; dhuma sararichaattis dhugaa-baatota lamaatu jira. Loogikiin raajii mallattoo Isa Jalqabaa Guddaa fi Xumuraa ni hubata; yeroo walfakkaataattis mata-duree kufaatii Baabilon sarara Daani’eel boqonnaawwan afurii fi shaniin bakka buufame keessatti dhugaa-baatota afuriin mirkanaa’e ni arga.

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.

Walitti dhumaa fi fakkeenya isaa gidduu jiru kan Nebukadnezaarii fi Beelshaazaarii keessatti, yeroo inni guyyoota dhumaa wajjin walqabsiifamutti, bineensa lafaa sana haala hoolaa fakkaatu keessatti kan Nebukadnezaariin bakka buufame ni argina; achiis, yeroo inni akka jawwee dubbatutti, Beelshaazaariin ni argina. Hariiroo raajii keessatti, gaanfa Republiikaanii kan Heera mootummaa Ameerikaa tiin geggeeffamu kan Nebukadnezaariin bakka buufame, akkasumas garagalchuun Heera mootummaa sanaa kan Beelshaazaariin bakka buufame ni argina. Akkasumas Nebukadnezaarii akka durba ogeessaatti, Beelshaazaariis akka durba gowwootaatti ni argina.

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

Mata-duree itti aanu keessatti ilaalcha keenya waa'ee boqonnaawwan afurii fi shanii kitaaba Daani'el ni itti fufna.

> “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.

> “Beelshaazaar fedha Waaqayyoo beekuu fi gochuu keessatti carraawwan hedduu isaaf kennaman qaba ture. Inni akaakayyuusaa Nebukadnezaar hawaasa namootaa keessaa akka ariʼame arge ture. Inni sammuu mootichi of tuulummaadhaan ittiin of jajaa ture, Isa sammuu sana kenneen akka irraa fudhatame arge ture. Inni mootichi mootummaa isaa keessaa akka baafame, bineensota dirree wajjin akka hiriyaa taʼe arge ture. Garuu jaalalli Beelshaazaar bashannanaa fi of ulfeessuutti qabu barumsa inni matumaa dagachuu hin qabne irraa haqee balleesse; innis cubbuuwwan warra murtiiwwan addaa Nebukadnezaar irratti fidee wajjin wal fakkaatan hojjete. Inni carraawwan gaarummaadhaan isaaf kennaman balleesse; dhugaa beekuu keessatti carraawwan harka isaa keessa turanitti fayyadamuu dagate. ‘Ani fayyina argachuuf maal gochuu qaba?’ jechuun gaaffii mootichi guddaan garuu gowwaan taʼe sun loogii malee bira darbee ture.”

> “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.

> “Kun balaa dargaggoota yeroo ammaa of eeggannoo hin qabnee fi ariifatan kanaati. Harki Waaqayyoo akkuma Belshaazaar dammaqse cubbamaas ni dammaqsa, garuu namoota baay’eedhaaf qalbii jijjiirrachuuf yeroo sana ni darbee ta’a.

> “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.

> “Mootiin Baabilon qabeenya fi ulfina qaba ture; oftuulummaa isaa keessatti immoo Waaqa samii fi lafa irratti of ol kaasee ture. Irree ofii isaatti amanatee ture; namni tokko illee, ‘Ati maaliif kana goota?’ jedhee isa gaafachuuf ni ijaata jedhee hin yaadne. Garuu yeroo harki iccitii qabu sun dallaa mana mootummaa isaa irratti qubee barreesse, Belshaazar rifatee callise. Yeroo gabaabaa keessatti guutummaatti humna isaa irraa qullaa’e, akka daa’immaatti gad qabames. Inni ofii isaa isa Belshaazar caalaa Guddaa ta’e Tokkootti akka harka kenname hubate. Inni waanota qulqulluu qoosaa godhaa ture. Amma qalbiin isaa dammaqe. Fedha Waaqayyoo beekuu fi raawwachuuf carraa akka qabu ture hubate. Seenaa akaakayyuusaa, akkuma barreessaan dallaa irratti mul’ate sana ifatti, fuula isaa duratti baay’ee ifaadhaan dhaabate.” Bible Echo, April 25, 1898.

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