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# The Book of Daniel - Number Twenty-Nine

Buku la Danieli - Nambala Twenty-Nine

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

মহামহিম উৎসৱ আৰু ভাববাণীমূলক ক্ষণ: ৰবিবাৰৰ আইন, বাবিলনৰ পতন, আৰু অন্তিম সংকটৰ উন্মোচন

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.”

Mutambo waBelshazari unoratidza “awa” yomutemo weSvondo, asi unoisa kusimbisa pakutongwa kwerunyanga rweRepublican. Mufananidzo wegoridhe waNebhukadhinezari muna Danieri chitsauko chechitatu, unoisa nhoroondo imwecheteyo muchirevo chevanhu vaMwari vakatendeka, avo panguva iyoyo vanosimudzwa sechiratidzo. Danieri chitsauko chechitanhatu chinobata mutsara mumwechetewo, asi chinobata basa rorunyanga rwePurotesitendi. Belshazari anomiririra “hurumende,” uye akadana chiuru chimwe chavanhu vake “machinda.”

> 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.

> Mamboi Belshazari akaita mabiko makuru kuvanhu vane chiuru vaiva machinda ake, akamwa waini pamberi pechiuru ichocho. Belshazari, achiri kuravira waini, akaraira kuti zviunzwe midziyo yendarama neyesirivha yakanga yatorwa nababa vake Nebhukadhinezari mutemberi yaiva muJerusarema; kuti mambo, namachinda ake, navakadzi vake, nevarongo vake, vanwire mairi. Ipapo vakaunza midziyo yendarama yakanga yatorwa mutemberi yeimba yaMwari yaiva muJerusarema; mambo, namachinda ake, navakadzi vake, nevarongo vake, vakanwira mairi. Vakanwa waini, vakarumbidza vamwari vendarama, neve sirivha, nendarira, nesimbi, nehuni, nebwe. Nenguva iyoyo pakabuda minwe yoruwoko rwomunhu, ikanyora pakatarisana nechigadziko chemwenje parukoko rworusvingo rwomuzinda wamambo; mambo akaona chikamu choruwoko rwakanga ruchinyora. Danieri 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.

Inamba “khumi” limela udrako, kanti ikhulu, lenkulungwane kumane kuyikukhuliswa kwalolo phawu lunye. Kwisahluko sesithandathu, ikhulu elinamashumi amabini linyanzelisa umthetho wenkohliso, yaye ikhulu elinamashumi amabini luphawu lwababingeleli. Xa kuthathelwa ingqalelo umgaqo othi “umgca phezu komgca,” umthendeleko kaBheleshatsare ubonisa umgwebo phezu kobukhosi obonakeleyo, kwanomgwebo phezu kobunkokeli bebandla obonakeleyo. UBheleshatsare wayenxiliswe yiwayini yaseBhabhiloni, waza ke wagqiba ekubeni ahlambele izitya ezingcwele zetempile kaThixo eYerusalem.

> “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.

> Muporofita anoti, “Ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake. Akadanidzira nesimba nenzwi guru, achiti, Bhabhironi guru rawa, rawa, uye rava nzvimbo inogarwa namadhimoni” (Zvakazarurwa 18:1, 2). Iri ndiro shoko rimwe chetero rakapiwa nomutumwa wechipiri. Bhabhironi rawa, “nokuti rakapa ndudzi dzose kunwa waini yokutsamwa kweupombwe hwaro” (Zvakazarurwa 14:8). Waini iyoyo chii?—Dzidziso dzaro dzenhema. Rakapa nyika sabata yenhema pachinzvimbo cheSabata yomurayiro wechina, uye rakadzokorora nhema dzakatanga kutaurwa naSatani kuna Evha muEdheni—kusafa kwomweya kunobva pachisikirwo. Kukanganisa kuzhinji kwakafanana nako rakaparadzira kure nokupamhamha, “richidzidzisa mirayiro yavanhu sedzidziso” (Mateo 15:9). Selected Messages, bhuku 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.

Waini iliyokuwa ikinywewa na Belshaza ilikuwa sabato ya sanamu ya upapa, kwa maana karamu ile iliwakilisha “saa” ya kinabii ya sheria ya Jumapili. Vyombo vya patakatifu alivyovileta ndani ya ukumbi wa karamu havikuwakilisha tu uasi dhidi ya Mungu, bali pia vyombo vitakatifu huwakilisha watu wa Mungu, kwa kuwa kilicho halisi huwakilisha kilicho cha rohoni, na watu ni vyombo.

> 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.

> Kunyange zvakadaro, nheyo yaMwari inomira yakasimba, ine chisimbiso ichi chinoti, Ishe anoziva vari vake. Uye chinotiwo, Mumwe nomumwe anodana zita raKristu ngaabve pakusarurama. Asi muimba huru hamungovi nemidziyo yendarama neyesirivha chete, asiwo yemiti neyevhu; uye imwe ndeyokukudzwa, imwe ndeyokuzvidzwa. Naizvozvo kana munhu akazvichenesa pazvinhu izvi, achava mudziyo wokukudzwa, wakaitwa mutsvene, wakafanira kushandiswa natenzi, uye wakagadzirirwa basa rose rakanaka. 2 Timotio 2:19–21.

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

Mukati mekusvibisa vanhu vaMwari kubudikidza nokumanikidzirwa kunamata kweSvondo, kunyora kwemoto kunozivisa kuparadzwa kwaBherishazari.

> 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.

> Panguva imwe cheteyo kwakabuda minwe yoruwoko rwomunhu, ikanyora pakatarisana nechigadziko chomwenje pamusoro pepurasita rworusvingo rwomuzinda wamambo; mambo ndokuona chikamu choruwoko rwakanga ruchinyora. Ipapo chiso chamambo chikashanduka, uye kufunga kwake kukamutambudza, zvokuti majoini ezviuno zvake akasununguka, namabvi ake akarovana rimwe nerimwe. Mambo akadanidzira nenzwi guru kuti vauyiswe vanyeredzi, navaKaradhea, navavuki. Mambo akataura akati kuvarume vakachenjera veBhabhironi, Ani naani achaverenga runyoro urwu, akandizivisawo kududzirwa kwarwo, achapfekedzwa nguo tsvuku, uye achaisirwa cheni yendarama pamutsipa wake, uye achava mutongi wechitatu muumambo. Danieri 5:5–7.

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.

Kihistoria, kifungu hiki hueleweka kuwa kinaonyesha kwamba baba yake Belshaza alikuwa ameacha kiti cha enzi cha kisiasa kwa Belshaza, na kwa sababu hiyo jambo bora zaidi ambalo mwanawe angeweza kutoa kwa ajili ya tafsiri ya mwandiko ule lilikuwa cheo cha kuwa mtawala wa tatu. Kuelekea kwenye sheria ya Jumapili nchini Marekani, uongozi wa kisiasa utakuwa katika nafasi ya utegemezi kwa uongozi wa kidini, ambao watakuwa wakifanya kazi ya kuanzisha namna mpya ya ibada. Sanamu ya mnyama inawakilisha muungano wa kanisa na serikali, huku kanisa likitawala uhusiano huo; na katika sheria ya Jumapili Belshaza alikuwa mfalme wa kisiasa, hivyo akiashiria dola, lakini alikuwa wa pili tu katika mamlaka chini ya mamlaka ya kidini ya baba yake. Jambo bora zaidi aliloweza kumpa Danieli lilikuwa kuwa wa tatu.

> “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. . . .

> “මුල් සභාව සුභාරංචියේ සරලභාවයෙන් ඉවත්ව, අනාගමික චාරිත්‍ර සහ සම්ප්‍රදායන් පිළිගෙන දූෂිත වූ කල, ඇය දෙවියන්වහන්සේගේ ආත්මයත් බලයත් අහිමි කළාය; සහ ජනතාවගේ විවේක බුද්ධිය පාලනය කිරීම සඳහා, ඇය ලෞකික බලයේ සහය සෙවුවාය. එහි ප්‍රතිඵලය වූයේ පාප්තන්ත්‍රයයි—රාජ්‍යයේ බලය පාලනය කළ, සහ තමාගේම අරමුණු ඉදිරියට ගෙනයාම සඳහා, විශේෂයෙන් ‘විකෘත මතය’ දඬුවම් කිරීම උදෙසා, එය භාවිත කළ සභාවකි. එක්සත් ජනපදය මෘගයාගේ රූපයක් ගොඩනැඟීමට නම්, ආගමික බලය සිවිල් ආණ්ඩුව එසේ පාලනය කළ යුතුය, එවිට රාජ්‍යයේ අධිකාරියද සභාව විසින් තමාගේම අරමුණු ඉටුකරගැනීම සඳහා යෙදවනු ලබනු ඇත....”

> “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.

> “Ukuqiniswa kokugcinwa kweSonto ngasohlangothini lwamabandla amaProthestani kungukuqiniswa kokukhulekwa kobupapa—kwesilo. Labo abathi, beqonda izimangalo zomthetho wesine, bakhethe ukugcina iSabatha lamanga esikhundleni seSabatha leqiniso, ngalokho bakhokha inhlonipho kulawo mandla okuyiwo wodwa ayala lokho. Kodwa kuleso senzo uqobo sokuphoqelela umsebenzi wenkolo ngamandla ombuso, amabandla ngokwawo ayakha umfanekiso wesilo; ngalokho ukuqiniswa kokugcinwa kweSonto e-United States kuyoba ukuqiniswa kokukhulekwa kwesilo nomfanekiso waso.” 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.

Mu nenguva yenhamo umo hunhu hunoratidzwa pachena, uye shoko risinganzwisisiki rakanga ranyorwa pamadziro rakaunza dambudziko guru muchiitiko chaBherishazari uye rikaratidza kuguma kweumambo hwake, nokudaro richimiririra kuguma kweumambo hwechikara chenyika. Bherishazari akafa usiku ihwohwo chaihwo, zvichimiririra mutemo weSvondo, apo United States inoputswa seumambo hwechitanhatu hwechiporofita cheBhaibheri pamutemo weSvondo, asi United States pakarepo inoshanduka ichiva mambo mukuru kwazvo wamadzimambo gumi. Madzimambo gumi ndiwo umambo hwechinomwe hwechiporofita cheBhaibheri, uye pakarepo anobvumirana kupa umambo hwavo hwechinomwe kuchikara.

> 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.

> Nokuti Xikwembu xi vekile etimbilwini ta vona leswaku va endla ku rhandza ka xona, va twanana, va nyika xivandlana xa vona eka xiharhi, ku fikela loko marito ya Xikwembu ma ta hetiseka. Nhlavutelo 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.

Kuenda kwekupedzisira kunokurumidza, uye kuchinja kubva kuhumambo hwechitanhatu kuenda kuhwechinomwe, vozoti kuhwechisere kunokurumidzawo, nokuti panguva iyoyo nyika inenge iri mudambudziko guru. Kukundwa kwechikara chenyika kunoita kuti Bherishazari atye, uye sezvo ari mambo mukuru pamadzimambo gumi, anomiririra kutya kuchanzwikwa nemadzimambo ose enyika pakukundwa kweUnited States. Muna Zvakazarurwa chitsauko chegumi nerimwe, “awa” iyo chinyorwa chinoonekwa pamadziro, ndiyo “awa” yokudengenyeka kwenyika kukuru. Panguva iyoyo zviratidzo zvitatu zveIslam zvinoratidzirwa, uye iIslam inoita kuti madzimambo atye mumazuva okupedzisira.

> 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.

> Nokuti, tarisai, madzimambo vakaungana; vakapfuura pamwe chete. Vakazviona, vakashamiswa; vakavhunduka, vakakurumidza kutiza. Kutya kwakavabata ipapo, nokurwadziwa kwakaita somukadzi ari pakusununguka. Imi munoputsa zvikepe zveTarishishi nemhepo yokumabvazuva. Sezvatakanzwa, ndizvo zvatakaona muguta raJehovha wehondo, muguta raMwari wedu: Mwari acharisimbisa nokusingaperi. Sera. Pisarema 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.”

Madzimambo, kana kuti madzishe, akanga akaungana pamutambo waBherishazari, vachinwa waini yeBhabhironi uye vachibata nokutarisa midziyo mitsvene yenzvimbo tsvene yaMwari, kutya ndokubva kwavabata, sezvinomiririrwa nokutya kwaBherishazari apo kunyora kwakaonekwa pamadziro. Kutya kwaBherishazari ndiko kwakatanga kutya kuri kuwedzera, kunomiririrwa nomukadzi ari pakusununguka; uye “awa” iri muna Zvakazarurwa chitsauko 11 rinotungamirira muchitsauko 12, umo mureza unomiririrwa nomukadzi ava kuda kubereka. Kusunga kwokutanga kwokurwadziwa kwokusununguka ndiko kunyora kuri pamadziro ehoro yomutambo. Kutya kunokonzerwa ne“mhepo yokumabvazuva” yeIslam, iyo “inoparadza ngarava dzeTarishishi.”

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.

Muimba yokuitiramo mutambo ya Bhelishazari, “machinda ane chiuru” ari kunwa waini yeBhabhironi, inomirira kumanikidzwa kweSvondo. Panguva iyoyo, orikhesitra yaNebhukadhinezari inotanga kuridza nziyo, sezvo Bhelishazari achiita kuti zvishongo zvetsvene zvemunzvimbo tsvene zviuyiswe mukati. Hure reTire rinotanga kuimba, uye Israeri yakatsauka inotanga kutamba ichitenderera chifananidzo chendarama chaNebhukadhinezari. Asi mutambo wacho unovhiringidzwa ne“mhepo yokumabvazuva,” inova “nhamo yechitatu” inouya nokukurumidza, uye iri “hwamanda yechinomwe.” Islam painovhiringidza mutambo, “ndudzi dzinotsamwa.” Dzinotsamwa, nokuti zvikepe zveTashishi, mucherechedzo wechimiro cheupfumi hwenyika yapasi, zvino zvinonyudzwa pakati pegungwa.

> 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.

> Tarshishi wakanga ari vatengesi vako nokuda kwouwandu hwemarudzi ose efuma; vakatengeserana pamisika yako nesirivha, nesimbi, netini, nomutobvu. Javhani, Tubhari, naMesheki, vakanga vari vatengesi vako; vakatengeserana pamusika wako navanhu nevudziyo dzendarira. Vaya veimba yaTogarma vakatengeserana pamisika yako namabhiza, navatasvi vamabhiza, namanyurusi. Varume veDhedhani vakanga vari vatengesi vako; zviwi zvizhinji ndizvo zvaiva zvinhu zvokutengeserana zvemaoko ako; vakauya kwauri nenyanga dzenzou nemusikamore somupiro. Siria yakanga iri mutengesi wako nokuda kwouwandu hwezvinhu zvawakagadzira; vakatengeserana pamisika yako namaradhi, nepepuru, nemicheka yakashongedzwa, nemucheka mutete, nemakorari, neagati. Judha, nenyika yaIsraeri, vakanga vari vatengesi vako; vakatengeserana pamusika wako negorosi reMinniti, nePannagi, nouchi, namafuta, nebharisamu. Dhamasiko yakanga iri mutengesi wako nokuda kwouwandu hwezvinhu zvawakagadzira, nokuda kwouwandu hwemarudzi ose efuma; newaini yeHeribhoni, nemvere chena. Dhaniwo naJavhani vaifamba-famba vakatengeserana pamisika yako; simbi inopenya, nekasia, nekaramusi, ndizvo zvaiva pamusika wako. Dhedhani yakanga iri mutengesi wako nenguo dzinokosha dzengoro. Arabhiya, namachinda ose eKedhari, vakatengeserana newe namakwayana, namakondobwe, nembudzi; mune izvi vakanga vari vatengesi vako. Vatengesi veShebha neveRaama, ivo vakanga vari vatengesi vako; vakatengeserana pamisika yako nezvinonhuhwira zvikuru zvemarudzi ose, namabwe ose anokosha, nendarama. Harani, neKane, neEdheni, vatengesi veShebha, Asuri, neKirimadhi, vakanga vari vatengesi vako. Ava ndivo vakanga vari vatengesi vako muzvinhu zvemarudzi ose, munguo dzebhuruu, nemicheka yakashongedzwa, nomumabhokisi enguo dzinokosha, dzakasungwa netambo, uye dzakaitwa nemusidhari, pakati pezvinhu zvako zvokutengeserana. Ngarava dzeTarshishi dzaikuimbira pamusika wako; iwe ukazadzwa ukava nokubwinya kukuru pakati pegungwa. Vatasvi vezvikepe zvako vakakuisa mumvura zhinji; mhepo yokumabvazuva yakakuputsira pakati pegungwa. Pfuma yako, nemisika yako, zvinhu zvako zvokutengeserana, vafambisi vezvikepe vako, navatyairi vako, vanamakanika vezvikepe vako, navatengesi vezvinhu zvako, navarume vako vose vehondo vari mauri, neboka rako rose riri pakati pako, zvichawira pakati pegungwa pazuva rokuparadzwa kwako. Ezekieri 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.

“Tarshish izikepe” ziwuphawu lwesakhiwo somnotho seplanethi yomhlaba, futhi zicwiliswa phakathi nolwandle “ngumoya wasempumalanga.” UHezekeli usitshela ukuthi lokhu kwenzeka “ngosuku lokubhujiswa kwakho,” futhi isihloko sikaHezekeli isahluko samashumi amabili nesikhombisa siyisililo ngoTire.

> 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.

> คำพระวจนะของพระยาห์เวห์มาถึงข้าพเจ้าอีกว่า บัดนี้ บุตรแห่งมนุษย์เอ๋ย จงเปล่งคำคร่ำครวญถึงเมืองไทระ และจงกล่าวแก่เมืองไทระว่า โอ เมืองผู้ตั้งอยู่ ณ ทางเข้าแห่งทะเล ผู้เป็นพ่อค้าเพื่อชนชาติทั้งหลายของเกาะมากมาย องค์พระผู้เป็นเจ้าพระเจ้าตรัสดังนี้ว่า โอ เมืองไทระเอ๋ย เจ้าได้กล่าวว่า “ข้าพเจ้ามีความงดงามอันสมบูรณ์พร้อม” เอเสเคียล 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.

Zuva rokuparadzwa kweTiro ndiro musoro wekuchema. Zuva rokuparadzwa kweTiro ndiwo mutemo weSvondo, nokuti Tiro chiratidzo cheupapa, uye kutongwa kwahwo kunotanga mu“awa” rinotanga inzwi rechipiri raZvakazarurwa gumi nesere kudanira vanhu kuti vabude muBhabhironi.

> 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.

> Ndzi twa rito rin’wana ri huma etilweni, ri ku: “Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi vadyandzhaka va swidyoho swa yena, ni leswaku mi nga amukeli makhombo ya yena. Hikuva swidyoho swa yena swi fikile ku ya fika etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena. N’wi tlheriseleni hilaha na yena a mi tlheriseleke hakona, mi n’wi andzisa kambirhi hi ku landza mintirho ya yena; eka xinwelo lexi a xi teleke, mi n’wi cheleleni kambirhi. Hilaha a titwaliseke ku dzuneka hakona, ni ku hanya hi vuhumelerisi, mi n’wi nyikeni ku xaniseka ni gome hi mpimo wolowo; hikuva u vula embilwini ya yena a ku: ‘Ndzi tshama tanihi hosi ya xisati, a ndzi noni, naswona a ndzi nge tshuki ndzi vona gome.’ Hikokwalaho makhombo ya yena ma ta ta hi siku rin’we: rifu, ni ku rila, ni ndlala; naswona u ta hisiwa swinene hi ndzilo; hikuva u ni matimba Hosi Xikwembu lexi n’wi endlaka vuavanyisi. Kutani tihosi ta misava, leti endleke vuoswi na yena, ti tlhela ti hanya hi vuhumelerisi na yena, ti ta n’wi rilela, ti n’wi gongondzela, loko ti vona musi wa ku hisiwa ka yena, ti yimele ekule hikwalaho ka ku chava ku xaniseka ka yena, ti ku: ‘Yowee, yowee, muti lowukulu wa Babilona, muti wa matimba! hikuva ku avanyisiwa ka wena ku tile hi nkarhi wun’we ntsena.’ Kutani vaxavisi va misava va ta n’wi rilela, va n’wi twela vusiwana; hikuva a ka ha ri na munhu la xengaka nhundzu ya vona. Nhlavutelo 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.

Shoko rinoshandiswa kashanu richinzi “awa” mubhuku raDanieri nguva dzose rinomiririra rumwe rudzi rwokutongwa. Rudzi rwokutongwa rwacho runotsanangurwa nemamiriro endima yarinoshandiswa. Muchitsauko chechina chaDanieri, shoko rokuti “awa” rinoshandiswa kutanga kuzivisa kuuya kwokutongwa, kungava kuri kutongwa kwokuongorora kwakatanga musi wa22 Gumiguru, 1844, kana kuti kutongwa kwokupedzisa kunotanga pamutemo weSvondo. Muzviitiko zvose zviri zviviri, kutongwa kwokuongorora kana kutongwa kwokupedzisa kunofambira mberi. Kutongwa kwokupedzisa kwoupapa kunotanga pamutemo weSvondo muUnited States. Izvozvo ndizvo zvinoratidza “awa” inotangira kutongwa kwokupedzisa kwoupapa, uye “awa” iyoyo ndiyo “awa” yokudengenyeka kukuru kwenyika kweZvakazarurwa gumi nechimwe, apo zvapupu zviviri, zvinomiririrwa naShadhiraki, Meshaki naAbhedhinego, zvinokandwa muchoto sechiratidzo chinosimudzwa seuto guru raEzekieri. “Awa” iyoyo ndiyo nguva apo chinyorwa choruoko chinoonekwa parusvingo rwaBherishazari.

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.

“Zvikepe zveTarshishi,” zvinomirira hurongwa hwenzira dzekupihwa kwezvehupfumi dzepasi rose, zvinonyura pakati pemakungwa panguva iyoyo, uye izvi zvinoita kuti vatengesi nemadzimambo enyika vatye, sezvinomiririrwa naBherishazari.

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.

Mu Chivumbulutso 11, “ora” ndi nthawi imene “Tsoka” lachitatu la Chisilamu lifika msanga, ndipo Lipenga la Chisanu ndi chiwiri lilira, ndipo amitundu adzapsa mtima. Zizindikiro zitatu zonsezo zikusonyeza Chisilamu monga chida cha chifuniro cha Mulungu chimene Ambuye amagwiritsa ntchito kukwaniritsa kuphedwa kwa Belisazara pa “ora” lomwelo. Belisazara anaphedwa ndi adani amene analowa mwachinsinsi mu ufumu wake kudzera pa zipata zimene zinasiyidwa zotseguka chifukwa cha kusasamala, monga momwe khoma la malire pakati pa Mexico ndi United States lasiyidwira lotseguka chifukwa cha kusasamala, pamene “ora” la “chivomezi chachikulu” likuyandikira.

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.

Kuporeswa kweronda runouraya rweupapa kunoratidzwa mundima nhanhatu dzekupedzisira dzaDhanieri chitsauko 11. Mundima idzodzo panotsanangurwa zvipingamupinyi zvitatu zvinokundwa sezvo ronda runouraya rweupapa ruchiporeswa. Mambo weKuchamhembe anogara achikunda zvipingamupinyi zvitatu munzira yake inoenda kusimba repamusoro-soro, uye nguva dzose achizviita mumutoo uyu: kutanga muvengi wake, kechipiri mubatsiri wake, uye pakupedzisira nyajambwa yake. Wekutanga kukundwa akanga ari Mambo weKumaodzanyemba, anomirira Soviet Union, muvengi wekupedzisira weRoma, uyo wakakukurwa muna 1989. Chipingamupinyi chechipiri inyika inobwinya, iri mubatsiri weRoma uyo akakundira Roma USSR, kureva United States, iyo inokundwa mu“awa” yatiri zvino kutarisa. Pashure paizvozvo, chipingamupinyi chechitatu, chinomiririrwa seEgipita, chinomirira nguva iyo upapa hunotora kutonga pamusoro penyajambwa yahwo, 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.

Muna 1989, apo kusunungurwa kwemavhesi iwayo kwakaitika, uye pashure pacho kukava nokuwedzera kwezivo pamusoro pemavhesi iwayo, zvakazivikanwa kuti Roma yechihedheni, Roma yepapa, uyezve Roma yemazuva ano (inomiririrwa saMambo wokumusoro mumavhesi matanhatu okupedzisira eDanieri chitsauko chegumi nerimwe), imwe neimwe yaifanira kukunda zvipingamupinyi zvitatu zvemunyika zvisati zvamiswa soumambo. Kune Roma yechihedheni, zvipingamupinyi zvitatu izvozvo zvaimiririrwa senzvimbo nhatu dzematunhu.

> 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.

> Uye kubva kune rimwe rawo kwakabuda runyanga ruduku, rwakakura kwazvo, ruchienda kurutivi rwezasi, nokurutivi rwokumabvazuva, nokunyika inofadza. Danieri 8:9.

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

KuRoma yapaPapa, idzo dzaiva nyanga nhatu dzaifanira kudzurwa.

> 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.

> Ndzi anakanyisisile timhondzo teto, kutani, vona, exikarhi ka tona ku humelela rin’wana khondzo leritsongo, emahlweni ka rona ku simekiwa ehansi hi timitsu timhondzo tinharhu ta le mahlweni; kutani, vona, eka khondzo leri a ku ri ni mahlo lama fanaka ni mahlo ya munhu, ni nomu lowu vulavulaka swilo leswikulu. Daniyele 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.

KuRoma yanhasi uno (mambo wokumusoro), inomiririrwa mundima nhanhatu dzekupedzisira dzaDhanieri 11, zvipingamupinyi zvitatu zvaiva mambo wokumaodzanyemba, nyika inobwinya, neEgipita. Sezvazvakanga zvakaita neRoma yechihedheni neRoma youpapa, zvipingamupinyi zvitatu izvi zvaimiririra zvipingamupinyi zvenzvimbo. Roma yanhasi, inomiririrwa samambo wokumusoro mundima nhanhatu dzekupedzisira dzaDhanieri 11, yaifanira kukunda “madziro” matatu, uye pamadziro okutanga pakanga pane “rusvingo” rwouzivi rwakabviswa panguva imwe cheteyo apo rusvingo rwechokwadi rwakabviswa. Muna 1989, apo mambo wokumusoro akaparadza Soviet Union (mambo wokumaodzanyemba), “rusvingo” rwouzivi rwe“keteni resimbi” rwakabviswa, sezvo rusvingo rweBerlin rwakaparadzwa.

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.

Mu “isaha” y’urubanza rwa Belushazari, ubwo inyandiko iba iri ku rukuta, kandi abanzi be bakaba binjira rwihishwa banyuze mu marembo atarinzwe, “urukuta” rwa filozofiya rw’itandukaniro ry’itorero n’igihugu rukurwaho, mu gihe Isilamu y’Akaga ka gatatu yinjiye rwihishwa inyuze ku “rukuta” rutarinze ku mupaka wo mu majyepfo w’igihugu cy’ikuzo.

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”.

Loko “Egipta”, rinomiririra United Nations, parunokundwa, uye “rusvingo rwehuzivi rwenyika dzinozvitongera” rwabviswa, sezvo nyika imwe neimwe ichimanikidzwa kugamuchira hurumende yepasi rose inotungamirirwa nechifeve cheTire. Panguva iyoyo, kuputsika kwemari kuchaitika kunoburitsa mutemo wehondo noudzvinyiriri hwamazuva okupedzisira. Chimwe chinhu chingangonyatsoitika mumugwagwa unonzi “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.

> “Indlela yona kanye leyo manje etshalwa kancane kakhulu emsebenzini kaNkulunkulu, futhi egcinwa ngobugovu, maduze nje iyakulahlwa kanye nazo zonke izithombe konwabu nakumalulwane. Imali maduze izokwehla kakhulu inani layo ngokuzumayo lapho iqiniso lezigcawu zaphakade livuleka emizweni yomuntu.” Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

आउँदो लेखमा हामी बेलशस्सरसम्बन्धी आफ्नो अध्ययनलाई निरन्तरता दिनेछौँ।

> “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.

> “Nhasi, sezvazvakanga zvakaita mumazuva aEriya, mutsetse unopatsanura pakati pavanhu vaMwari vanochengeta mirayiro Yake navanonamata vanamwari venhema wakaiswa pachena. ‘Muchasendama pakati pemaonero maviri kusvikira riniko?’ Eriya akadanidzira achiti; ‘kana Jehovha ari Mwari, mumutevere: asi kana ari Bhaari, muteverei.’ 1 Madzimambo 18:21. Uye shoko renguva yanhasi nderekuti: ‘Babhironi guru rawa, rawa…. Budai mariri, vanhu Vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira pamatambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira kusarurama kwaro.’ Zvakazarurwa 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.

> “Nako nie je ďaleko čas, keď skúška príde na každú dušu. Bude sa na nás naliehať, aby sme zachovávali falošný sabat. Zápas bude medzi Božími prikázaniami a ľudskými prikázaniami. Tí, ktorí sa krok za krokom poddávali svetským požiadavkám a prispôsobovali sa svetským obyčajom, sa vtedy podriadia vrchnostiam radšej, než aby sa vystavili posmechu, urážkam, hrozbe väzenia a smrti. V tom čase bude zlato oddelené od trosky. Pravá zbožnosť bude jasne odlíšená od jej zdania a pozlátky. Mnohá hviezda, ktorú sme obdivovali pre jej jas, vtedy zhasne v temnote. Tí, ktorí si prisvojili ozdoby svätyne, ale nie sú odetí Kristovou spravodlivosťou, sa potom ukážu v hanbe vlastnej nahoty.” Proroci a králi, 187, 188.

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