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# The Book of Daniel - Number Twenty-Nine

Kitabu cha Danieli - Nambari Ishirini na Tisa

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

Karamu ya Belsaza na saa ya kinabii: kufunua sheria ya Jumapili, anguko la Babeli, na mgogoro wa mwisho

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.”

Karamu ya Belshaza inabainisha ‘saa’ ya sheria ya Jumapili, lakini inaweka msisitizo juu ya hukumu ya pembe ya Ujamhuri. Sanamu ya dhahabu ya Nebukadneza katika Danieli sura ya tatu inaweka historia hiyo hiyo katika muktadha wa watu wa Mungu waaminifu ambao kisha huinuliwa kama bendera. Danieli sura ya sita inashughulikia mstari huo huo, lakini inashughulikia jukumu la pembe ya Uprotestanti. Belshaza anawakilisha ‘serikali,’ naye aliwaita ‘wakuu’ wake elfu moja.

> 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.

> Belshaza mfalme aliandaa karamu kuu kwa wakuu wake elfu moja, akanywa divai mbele yao. Belshaza, alipokuwa akiionja divai, akaamuru waletwe vyombo vya dhahabu na vya fedha ambavyo baba yake Nebukadneza alikuwa amevitoa katika hekalu lililokuwa Yerusalemu; ili mfalme, na wakuu wake, wake zake, na masuria wake, wapate kunywa humo. Ndipo wakaleta vyombo vya dhahabu vilivyotolewa katika hekalu la nyumba ya Mungu lililokuwa Yerusalemu; naye mfalme, pamoja na wakuu wake, wake zake, na masuria wake, wakanywa katika hivyo vyombo. Wakanywa divai, wakawasifu miungu ya dhahabu, na ya fedha, ya shaba, ya chuma, ya mti, na ya mawe. Katika saa ile ile yakatokea vidole vya mkono wa mtu, vikaandika mbele ya kinara cha taa juu ya chokaa ya ukuta wa jumba la kifalme; na mfalme akaona sehemu ya mkono uliokuwa unaandika. Danieli 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.

Nambari "kumi" inawakilisha joka, na "mia moja" na "elfu moja" ni ongezeko tu la ukubwa wa ishara hiyo hiyo. Katika sura ya sita, mia moja na ishirini wanashinikiza sheria ya udanganyifu, na mia moja na ishirini ni ishara ya makuhani. Kwa kuzingatia "mstari juu ya mstari," karamu ya Belshazzar inaonyesha hukumu juu ya uongozi wa dola uliopotoka, na hukumu juu ya uongozi wa kanisa uliopotoka. Belshazzar alikuwa amelewa kwa divai ya Babeli, kisha akaazimia kunajisi vyombo vitakatifu vya hekalu la Mungu huko Yerusalemu.

> “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.

> "Nabii anasema, 'Niliona malaika mwingine akishuka kutoka mbinguni, akiwa na uwezo mkuu; na nchi ikang'aa kwa utukufu wake. Naye akapaza sauti kwa nguvu kuu, akisema, Babeli mkuu umeanguka, umeanguka, umekuwa makao ya mashetani' (Ufunuo 18:1, 2). Huu ni ujumbe uleule uliotolewa na malaika wa pili. Babeli imeanguka, 'kwa sababu amewanywesha mataifa yote mvinyo wa ghadhabu ya uzinzi wake' (Ufunuo 14:8). Mvinyo huo ni nini?—Mafundisho yake ya uongo. Ameupatia ulimwengu sabato ya uongo badala ya Sabato ya amri ya nne, naye amerudia uongo ule ambao Shetani alimwambia Hawa kwa mara ya kwanza huko Edeni—kutokufa kwa asili kwa roho. Makosa mengine mengi yanayofanana ameyaeneza kote kote, 'wakifundisha mafundisho yaliyo maagizo ya wanadamu' (Mathayo 15:9)." Selected Messages, kitabu cha 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.

Divai aliyokuwa akinywa Belshaza ilikuwa sabato ya sanamu ya upapa, kwa maana karamu hiyo iliwakilisha "saa" ya kinabii ya sheria ya Jumapili. Vyombo vya patakatifu alivyovileta ndani ya ukumbi wa karamu viliwakilisha si uasi tu dhidi ya Mungu, bali pia vyombo vitakatifu vinawakilisha watu wa Mungu, kwa kuwa cha halisi kinawakilisha cha kiroho, 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.

> Walakini msingi wa Mungu umesimama imara, wenye muhuri huu: Bwana awajua walio wake. Na, kila atajaye jina la Kristo na aache uovu. Lakini katika nyumba kubwa kuna vyombo si vya dhahabu na fedha tu, bali pia vya kuni na vya udongo; na vingine vya heshima, na vingine vya aibu. Basi, mtu akijitakasa na hayo, atakuwa chombo cha heshima, kilichotakaswa, chenye kufaa kwa matumizi ya mwenye nyumba, kilichoandaliwa kwa kila kazi njema. 2 Timotheo 2:19-21.

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

Katikati ya kunajisi watu wa Mungu kwa kulazimisha ibada ya Jumapili, maandishi ya moto yanatangaza maangamizi ya Belshaza.

> 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.

> Saa ile ile vikajitokeza vidole vya mkono wa mtu, vikaandika mkabala na kinara cha taa juu ya chokaa ya ukuta wa jumba la mfalme; naye mfalme akaona ile sehemu ya mkono iliyokuwa ikiandika. Ndipo uso wa mfalme ukabadilika, na mawazo yake yakamsumbua, hata vifundo vya viuno vyake vikalegea, na magoti yake yakagongana. Mfalme akapaza sauti akaamuru waletwe waaguzi wa nyota, Wakaldayo, na watabiri. Naye mfalme akanena, akawaambia wenye hekima wa Babeli, Ye yote atakayesoma maandishi haya, na kunionyesha tafsiri yake, atavikwa nguo za shani, na atawekewa mnyororo wa dhahabu shingoni mwake, na atakuwa mtawala wa tatu katika ufalme. Danieli 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 kinaeleweka kuwa kinabainisha kwamba baba yake Belshaza alimwachia Belshaza kiti cha enzi cha kisiasa, na kwa sababu hiyo kilicho bora zaidi ambacho Belshaza angeweza kutoa kama malipo ya kutafsiri yale maandishi kilikuwa cheo cha kuwa mtawala wa tatu. Kuelekea kutungwa kwa sheria ya Jumapili nchini Marekani, uongozi wa kisiasa utakuwa chini ya uongozi wa kidini, ambao utakuwa ukifanya kazi kuanzisha namna mpya ya ibada. Picha ya mnyama inawakilisha muunganiko wa kanisa na serikali, kanisa likiwa ndilo linalodhibiti uhusiano huo, na wakati wa sheria ya Jumapili Belshaza alikuwa mfalme wa kisiasa, hivyo akiashiria serikali, lakini alikuwa wa pili tu kwa amri chini ya mamlaka ya kidini ya baba yake. Kile kilicho bora zaidi alichoweza kumpa Danieli kilikuwa 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. . . .

> Kanisa la awali lilipoharibika kwa kuondoka katika urahisi wa injili na kukubali taratibu na desturi za kipagani, lilipoteza Roho na nguvu za Mungu; na ili kudhibiti dhamiri za watu, lilitafuta msaada wa mamlaka ya kisekula. Matokeo yake yakawa upapa, kanisa lililodhibiti nguvu za dola na kuzitumia kuendeleza malengo yake mwenyewe, hasa kwa ajili ya kuadhibu 'uzushi.' Ili Marekani iunde mfano wa mnyama, nguvu ya kidini ni lazima idhibiti serikali ya kiraia kiasi kwamba mamlaka ya dola pia itatumiwa na kanisa kutimiza malengo yake mwenyewe. . . .

> “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.

> Kulazimishwa kwa utunzaji wa Jumapili kunakofanywa na makanisa ya Kiprotestanti ni kulazimisha ibada ya upapa—ya mnyama. Wale ambao, wakielewa madai ya amri ya nne, huchagua kutunza Sabato ya uongo badala ya ile ya kweli, kwa kufanya hivyo wanatoa heshima kwa ile nguvu ambayo peke yake ndiyo imeamuru utunzaji huo. Lakini katika tendo lenyewe la kulazimisha wajibu wa kidini kwa kutumia mamlaka ya kiraia, makanisa yenyewe yangeunda picha ya mnyama; hivyo kulazimishwa kwa utunzaji wa Jumapili katika Marekani kungekuwa kulazimishwa kwa ibada ya mnyama na picha yake. Pambano Kuu, 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.

Ni katika wakati wa mgogoro ndipo tabia hufunuliwa, na ule ujumbe wa fumbo uliokuwa ukutani ulileta mgogoro katika uzoefu wa Belshaza na ukaashiria mwisho wa ufalme wake, hivyo ukiashiria mwisho wa ufalme wa mnyama atokaye katika nchi. Belshaza alikufa usiku huo huo, jambo linalowakilisha sheria ya Jumapili, wakati ambapo Marekani inaangushwa kama ufalme wa sita wa unabii wa Biblia wakati wa sheria hiyo ya Jumapili, lakini Marekani mara moja hubadilika na kuwa mfalme mkuu wa wale wafalme kumi. Wale wafalme kumi ndio ufalme wa saba wa unabii wa Biblia, na mara moja wanakubaliana kuutoa ufalme wao wa saba kwa mnyama.

> 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.

> Kwa maana Mungu ameweka katika mioyo yao ili watimize mapenzi yake, wakubaliane, na kumpa yule mnyama ufalme wao, hata maneno ya Mungu yatakapotimizwa. Ufunuo 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.

Harakati za mwisho ni za haraka, na mpito kutoka ufalme wa sita hadi wa saba, kisha hadi wa nane, ni wa haraka, kwa maana dunia wakati huo iko katika mgogoro mkubwa. Kuangushwa kwa mnyama wa ardhi humfanya Belshazzar aogope, na kama mfalme mkuu miongoni mwa wale wafalme kumi, anawakilisha hofu ambayo wafalme wote wa dunia wataipitia wakati wa kuangushwa kwa Marekani. Katika Ufunuo sura ya kumi na moja, "saa" ambayo maandishi yanaonekana ukutani, ndiyo "saa" ya tetemeko kuu la ardhi. Wakati huo ishara tatu za Uislamu zinatiwa alama, na ni Uislamu unaosababisha wafalme waogope katika siku za mwisho.

> 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.

> Maana, tazama, wafalme walikusanyika, wakapita pamoja. Walipoiona, wakastaajabu; wakafadhaika, wakaondoka upesi. Hofu iliwashika huko, na maumivu, kama ya mwanamke katika utungu wa kuzaa. Unavunja merikebu za Tarshishi kwa upepo wa mashariki. Kama tulivyosikia, ndivyo tulivyoona katika mji wa Bwana wa majeshi, katika mji wa Mungu wetu; Mungu atauthibitisha hata milele. Sela. Zaburi 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.”

Wakuu, au wafalme, walikusanyika kwenye karamu ya Belshaza, wakinywa divai ya Babeli na wakishika na kutazama vyombo vitakatifu vya patakatifu pa Mungu, wakati hofu ilipowashika, kama inavyoonyeshwa na hofu ya Belshaza wakati maandishi yalipoonekana ukutani. Hofu ya Belshaza ilianzisha hofu inayoongezeka ambayo inawakilishwa na mwanamke aliye katika utungu, na "saa" ya Ufunuo sura ya kumi na moja inaongoza hadi sura ya kumi na mbili, ambako ishara inaonyeshwa kama mwanamke anayekaribia kujifungua. Utungu wa kwanza ni maandishi ukutani mwa ukumbi wa karamu. Hofu hiyo inasababishwa na "upepo wa mashariki" wa Uislamu, ambao "huzivunja merikebu za Tarshishi."

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.

Katika ukumbi wa karamu wa Belshaza, "wakuu elfu moja" wanakunywa divai ya Babeli, ambayo inawakilisha ulazimishaji wa Jumapili. Wakati huo, bendi ya Nebukadneza inaanza kupiga muziki, Belshaza anapoagiza mapambo ya patakatifu yaingizwe. Kahaba wa Tiro anaanza kuimba, na Israeli waliokengeuka wanaanza kucheza kuizunguka sanamu ya dhahabu ya Nebukadneza. Lakini karamu hiyo inakatizwa na "upepo wa mashariki," ambao ni "ole wa tatu" unaokuja kwa haraka, na ni "tarumbeta ya saba." Wakati Uislamu unapoivamia karamu, "mataifa yanaghadhibika." Yanaghadhibika, kwa kuwa meli za Tarshishi, ishara ya muundo wa kiuchumi wa sayari ya dunia, kisha huzamishwa katikati ya bahari.

> 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 alikuwa mchuuzi wako kwa sababu ya wingi wa aina zote za mali; kwa fedha, chuma, bati, na risasi, walifanya biashara katika masoko yako. Yavani, Tubali, na Mesheki, walikuwa wachuuzi wako; walifanya biashara ya nafsi za watu na vyombo vya shaba katika soko lako. Watu wa nyumba ya Togarma walifanya biashara katika masoko yako kwa farasi, wapanda farasi, na nyumbu. Watu wa Dedani walikuwa wachuuzi wako; visiwa vingi vilikuwa wanunuzi wa bidhaa za mkono wako; walikuletia zawadi pembe za ndovu na mpingo. Shamu alikuwa mchuuzi wako kwa sababu ya wingi wa bidhaa za kazi yako; walifanya biashara katika masoko yako kwa zumaridi, rangi ya zambarau, na kazi ya urembo iliyo shonwa, na kitani safi, na marijani, na akiki. Yuda, na nchi ya Israeli, walikuwa wachuuzi wako; walifanya biashara katika soko lako ngano ya Minithi, na Panagi, na asali, na mafuta, na zeri. Dameski alikuwa mchuuzi wako kwa wingi wa bidhaa za kazi yako, kwa sababu ya wingi wa mali zote; kwa divai ya Helboni, na sufu nyeupe. Dani pia na Yavani, wakienda huku na huko, walifanya biashara katika masoko yako; chuma chenye kung'aa, kasia, na kalamo, vilikuwa katika soko lako. Dedani alikuwa mchuuzi wako wa mavazi ya thamani kwa ajili ya magari ya vita. Uarabuni, na wakuu wote wa Kedari, walifanya biashara pamoja nawe kwa wanakondoo, na kondoo dume, na mbuzi; kwa haya walikuwa wachuuzi wako. Wafanyabiashara wa Sheba na Raama, walikuwa wachuuzi wako; walifanya biashara katika masoko yako kwa manukato yaliyo bora ya aina zote, na kwa vito vyote vya thamani, na dhahabu. Harani, na Kane, na Edeni, wafanyabiashara wa Sheba, Ashuru, na Kilmadi, walikuwa wachuuzi wako. Hao walikuwa wachuuzi wako katika vitu vya kila namna, kwa mavazi ya buluu, na kazi ya urembo iliyo shonwa, na katika masanduku ya mavazi ya thamani, yaliyofungwa kwa kamba, na yaliyotengenezwa kwa mwerezi, miongoni mwa bidhaa zako. Merikebu za Tarshishi ziliimba kukuhusu katika soko lako; nawe ulijazwa, ukatukuzwa sana katikati ya bahari. Wapiga makasia wako wamekuleta katika maji makuu; upepo wa mashariki umekuvunja katikati ya bahari. Utajiri wako, na masoko yako, biashara yako, mabaharia wako, na marubani wako, wazibaji wako wa nyufa, na wafanyao biashara ya bidhaa zako, na watu wako wote wa vita, waliomo ndani yako, na mkutano wako wote ulio katikati yako, wataanguka katikati ya bahari siku ya anguko lako. Ezekieli 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.

"Meli za Tarshishi" ni ishara ya mfumo wa kiuchumi wa sayari ya dunia, na zinazamishwa katikati ya bahari na "upepo wa mashariki". Ezekieli anatuarifu kwamba hili hutokea katika "siku ya uharibifu wako", na mada ya Ezekieli sura ya ishirini na saba ni maombolezo juu ya Tiro.

> 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.

> Neno la Bwana likanijia tena, kusema, Sasa, wewe mwana wa binadamu, inua maombolezo juu ya Tiro; Na uiambie Tiro, Ewe ukaaye katika maingilio ya bahari, uliye mfanya biashara wa watu wa visiwa vingi, Hivi ndivyo asemavyo Bwana Mungu; Ewe Tiro, umesema, Mimi ni mkamilifu katika uzuri. Ezekieli 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.

Siku ya maangamizi ya Tiro ndiyo mada ya maombolezo. Siku ya maangamizi ya Tiro ni sheria ya Jumapili, kwa maana Tiro ni ishara ya upapa; hukumu yake huanza katika "saa" ambayo sauti ya pili ya Ufunuo kumi na nane inaanza kuwaita watu watoke Babeli.

> 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.

> Nikasikia sauti nyingine kutoka mbinguni ikisema, Tokeni kwake, watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa kuwa dhambi zake zimefika mpaka mbinguni, na Mungu amekumbuka maovu yake. Mlipeni kama alivyowalipa ninyi, tena mtilie maradufu kwa kadiri ya matendo yake; katika kikombe alichokijaza mjazeni maradufu. Kadiri alivyotukuza nafsi yake, na kuishi kwa anasa, mpeni mateso na huzuni kwa kadiri hiyo hiyo; kwa kuwa asema moyoni mwake, Naketi kama malkia, wala si mjane, wala sitaona huzuni. Kwa sababu hiyo mapigo yake yatakuja katika siku moja, mauti, na maombolezo, na njaa; naye atateketezwa kabisa kwa moto; kwa maana Bwana Mungu amhukumuye ni mwenye nguvu. Na wafalme wa dunia, waliokuwa wamezini na kuishi kwa anasa pamoja naye, watamlilia na kumwombolezea, watakapoona moshi wa kuteketezwa kwake, wakiwa wamesimama mbali kwa hofu ya mateso yake, wakisema, Ole, ole mji ule mkuu Babeli, mji ule wenye nguvu! kwa maana katika saa moja hukumu yako imekuja. Na wafanyabiashara wa dunia watalia na kumwombolezea; kwa kuwa hakuna mtu anayenunua tena bidhaa zao. Ufunuo 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.

Neno linalotumiwa mara tano kama “saa,” katika kitabu cha Danieli, daima linawakilisha aina fulani ya hukumu. Aina ya hukumu huamuliwa na muktadha wa kifungu ambamo linatumika. Katika Danieli sura ya nne, neno “saa” linatumika kwanza kutangaza kuja kwa hukumu, iwe ni hukumu ya uchunguzi iliyoanza tarehe 22 Oktoba 1844, au hukumu ya utekelezaji inayoanza wakati wa sheria ya Jumapili. Katika hali zote mbili, hukumu ya uchunguzi au ya utekelezaji zinaendelea hatua kwa hatua. Hukumu ya utekelezaji ya upapa huanza wakati wa sheria ya Jumapili nchini Marekani. Hiyo inaashiria “saa” ambayo hukumu ya utekelezaji ya upapa inaanza, na “saa” hiyo ndiyo “saa” ya tetemeko kuu la ardhi la Ufunuo kumi na moja, wakati mashahidi wawili, wanaowakilishwa na Shadraka, Meshaki na Abednego, wanapotupwa katika tanuru kama bendera inayoinuliwa kama jeshi kuu la Ezekieli. “Saa” hiyo ndiyo wakati maandishi yanapoonekana juu ya ukuta wa Belshazzar.

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.

"Meli za Tarshish", ambazo zinawakilisha muundo wa minyororo ya ugavi wa kiuchumi ya dunia, zinazamishwa katikati ya bahari wakati huo, na hilo husababisha wafanyabiashara na wafalme wa dunia kuogopa, kama inavyoonyeshwa na 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.

Katika Ufunuo kumi na moja, “saa” ni wakati “Ole wa tatu” wa Uislamu unakuja kwa haraka, na Tarumbeta ya Saba inapigwa, na mataifa yanachochewa hasira. Alama hizo tatu zote zinaashiria Uislamu kama chombo cha mpango wa Bwana anachokitumia kutekeleza kuuawa kwa Belshaza katika hiyo hiyo “saa.” Belshaza aliuliwa na maadui waliopenya kwa siri katika ufalme wake kupitia malango yaliyokuwa yameachwa wazi kwa uzembe, kama vile ukuta wa mpaka kati ya Mexico na Marekani umeachwa wazi kwa uzembe, huku “saa” ya “tetemeko kuu la nchi” ikikaribia.

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.

Uponyaji wa jeraha la mauti la upapa umewekwa wazi katika mistari sita ya mwisho ya Danieli sura ya kumi na moja. Katika mistari hiyo vikwazo vitatu vimetambuliwa ambavyo vinashindwa kadiri jeraha la mauti la upapa linavyoponywa. Mfalme wa Kaskazini daima hushinda vikwazo vitatu katika njia yake kuelekea mamlaka ya juu kabisa, na daima kwa mpangilio ufuatao: kwanza adui yake, pili mshirika wake, na hatimaye mhanga wake. Wa kwanza kushindwa alikuwa Mfalme wa Kusini, anayewakilisha Umoja wa Kisovieti—adui wa mwisho wa Roma—uliokuwa umefagiliwa mbali mwaka 1989. Kizuizi cha pili ni nchi ya uzuri, mshirika wa Roma aliyemshinda USSR kwa niaba ya Roma—yaani Marekani—ambayo inashindwa katika "saa" tunayozingatia sasa. Baadaye, kizuizi cha tatu, kinachowakilishwa kama Misri, kinaashiria wakati ambapo upapa unachukua udhibiti wa mhanga wake, Umoja wa Mataifa.

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.

Mwaka 1989, wakati aya hizo zilipofunuliwa, na baadaye kukawa na kuongezeka kwa ufahamu kuhusu aya hizo, ilitambuliwa kwamba Roma ya kipagani, Roma ya kipapa, na kisha Roma ya kisasa (iliyowakilishwa kama Mfalme wa Kaskazini katika aya sita za mwisho za Danieli sura ya kumi na moja), kila moja ilihitaji kushinda vikwazo vitatu vya kijiografia kabla ya kuanzishwa kama ufalme. Kwa Roma ya kipagani, vikwazo hivyo vitatu viliwakilishwa kama pande tatu.

> 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.

> Na katika mojawapo yao ilitoka pembe ndogo, ambayo ikazidi kuwa kubwa mno, kuelekea kusini, na kuelekea mashariki, na kuelekea nchi ya kupendeza. Danieli 8:9.

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

Kwa Roma ya Kipapa, hizo zilikuwa pembe tatu zilizohitaji kung’olewa.

> 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.

> Nilitafakari kuhusu zile pembe, na tazama, palionuka miongoni mwao pembe nyingine ndogo, mbele yake ziling’olewa kwa mizizi pembe tatu za zile za kwanza; na tazama, katika pembe hii kulikuwa na macho kama macho ya mwanadamu, na kinywa kilichokuwa kikinena maneno makuu. Danieli 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.

Roma ya kisasa (mfalme wa kaskazini), iliyowakilishwa katika mistari sita ya mwisho ya Danieli kumi na moja, ilikabiliwa na vikwazo vitatu: mfalme wa kusini, nchi tukufu, na Misri. Kama ilivyokuwa kwa Roma ya kipagani na Roma ya kipapa, vikwazo hivyo vitatu viliwakilisha vikwazo vya kijiografia. Roma ya kisasa, iliyowakilishwa kama mfalme wa kaskazini katika mistari sita ya mwisho ya Danieli kumi na moja, ilihitaji kushinda "kuta" tatu, na kwa ukuta wa kwanza kulikuwepo "ukuta" wa kifalsafa ambao uliondolewa wakati huohuo ukuta halisi ulipobomolewa. Mwaka 1989, wakati mfalme wa kaskazini alipouangusha Umoja wa Kisovyeti (mfalme wa kusini), "ukuta" wa kifalsafa wa "pazia la chuma" uliondolewa, huku Ukuta wa Berlin ukibomolewa.

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.

Katika "saa" ya hukumu ya Belshaza, wakati maandishi yako ukutani, na maadui zake wanaingia kwa siri kupitia milango isiyolindwa, "ukuta" wa kifalsafa wa utengano kati ya kanisa na serikali umeondolewa, ilhali Uislamu wa Ole wa tatu umeingia kwa siri kupitia "ukuta" usioangaliwa kwenye mpaka wa kusini wa nchi tukufu.

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”.

Wakati "Misri", inayowakilisha Umoja wa Mataifa, itakaposhindwa, na "ukuta wa kifalsafa wa mamlaka ya kitaifa" ukiondolewa, huku kila taifa likilazimishwa kukubali serikali moja ya dunia inayoongozwa na kahaba wa Tiro. Wakati huo, kutatokea msukosuko wa kifedha utakaosababisha sheria ya kijeshi na utawala wa kiimla wa siku za mwisho. Yawezekana kabisa jambo fulani likatokea kwenye barabara iitwayo "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.

> Mali hizo hizo zinazowekezwa kwa kiasi kidogo sana katika kazi ya Mungu, na zinazoshikiliwa kwa ubinafsi, muda si mrefu zitatupwa pamoja na sanamu zote kwa fuko na kwa popo. Hivi karibuni fedha zitapungua thamani kwa ghafla sana wakati uhalisia wa mambo ya milele utakapodhihirika kwa hisia za mwanadamu. Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

Tutaendelea na somo letu kuhusu Belshaza katika makala ijayo.

> “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.

> Leo, kama ilivyokuwa katika siku za Elia, mstari wa utenganisho kati ya watu wa Mungu wanaoshika amri zake na waabudu miungu ya uongo umechorwa wazi. 'Hata lini mtasita-sita kati ya mawazo mawili?' Elia akapaza sauti; 'ikiwa BWANA ni Mungu, mfuateni; bali ikiwa Baali, mfuateni yeye.' 1 Wafalme 18:21. Na ujumbe wa leo ni: 'Babeli ile kuu imeanguka, imeanguka.... Tokeni kwake, watu wangu, ili msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake.' Ufunuo 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.

> "Muda si mrefu jaribio litakuja kwa kila nafsi. Kushika sabato ya uongo kutashinikizwa juu yetu. Mapambano yatakuwa kati ya amri za Mungu na amri za wanadamu. Wale ambao wamekuwa wakisalimu amri hatua kwa hatua kwa madai ya ulimwengu na kuendana na desturi za kidunia, wakati huo watasalimu amri kwa wenye mamlaka, badala ya kujitia katika dhihaka, matusi, vitisho vya kifungo, na kifo. Wakati huo dhahabu itatenganishwa na machafu. Utauwa wa kweli utatofautishwa wazi na mwonekano na mapambo yake ya juujuu. Nyota nyingi tulizozipenda kwa mng'ao wao zitazimika gizani. Wale waliovalia mapambo ya mahali patakatifu, lakini hawajavikwa haki ya Kristo, wakati huo wataonekana katika aibu ya uchi wao wenyewe." Manabii na Wafalme, 187, 188.

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