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# The Book of Daniel - Number Twenty-Five

Kitabu cha Danieli - Nambari ishirini na tano

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

Ufunuo wa Kudidimia kwa Babeli: Sehemu ya kinabii kuanzia Nebukadneza hadi Belshaza

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.

Anguko la Belshaza katika sura ya tano lilikuwa limeashiriwa kwa mfano na anguko la Nebukadneza katika sura ya nne.

> “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.

> “Kwa mtawala wa mwisho wa Babeli—kama ilivyokuwa kwa wa kwanza wake kwa namna ya mfano—ilikuwa imetolewa hukumu ya Mwangalizi wa Kimungu: ‘Ee mfalme,... kwako imenenwa; Ufalme umeondoka kwako.’ Danieli 4:31.” Prophets and Kings, 533.

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

Nebukadneza anawakilisha mwanzo na Belshaza mwisho wa ufalme uliotawala kwa miaka sabini, na hivyo kuashiria utawala wa mnyama atokaye nchi wa Ufunuo sura ya kumi na tatu (Marekani), ambaye alipaswa kutawala wakati kahaba wa Tiro (upapa) aliposahauliwa.

> 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.

> Na itakuwa siku ile, ya kwamba Tiro itasahauliwa kwa miaka sabini, sawasawa na siku za mfalme mmoja; baada ya mwisho wa miaka sabini Tiro itaimba kama kahaba. Isaya 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.

Kwa hiyo Nebuchadnezzar anawakilisha mwanzo wa Marekani, na Belshazzar anawakilisha mwisho wa Marekani. Nebuchadnezzar anawakilisha mwanzo wa pembe ya Warepublican na mwanzo wa pembe ya Waprotestanti. Belshazzar anawakilisha mwisho wa pembe za Warepublican na Waprotestanti.

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.

Hukumu iliyomjia Nebukadneza ilikuwa “mara saba.” Hadithi ya Nebukadneza kuishi kama mnyama kwa siku elfu mbili mia tano na ishirini ilitumika na William Miller katika matumizi yake ya “mara saba” ya Mambo ya Walawi ishirini na sita, ingawa hakulishughulikia suala la elfu mbili mia tano na ishirini, linaloashiriwa katika hukumu ya Belshaza.

> 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.

> Na haya ndiyo maandishi yaliyoandikwa, MENE, MENE, TEKEL, UPHARSIN. Hii ndiyo tafsiri ya jambo hilo: MENE; Mungu amehesabu ufalme wako, na kuumaliza. TEKEL; Umewekwa katika mizani, ukaonekana umepunguka. PERES; Ufalme wako umegawanywa, ukapewa Wamedi na Waajemi. Danieli 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.

Zaidi ya tafsiri ambayo Danieli alioipa yale maandishi ya ajabu ukutani, maneno "mene" na "tekel" yanawakilisha kipimo cha uzito, na maneno hayo pia yanawakilisha thamani maalum ya sarafu (Kutoka 30:13, Ezekieli 45:12). "Mene" moja ni shekeli hamsini, au gera elfu moja. Kwa hiyo, "mene, mene" ni sawa na gera elfu mbili. "Tekel" moja ni gera ishirini. Kwa hiyo "mene, mene, tekel" ni sawa na gera elfu mbili na ishirini. "Upharsin" maana yake ni "kugawanya" na kwa hiyo ni nusu ya "mene," na inawakilisha gera mia tano. Zikiunganishwa zinawakilisha jumla ya elfu mbili mia tano na ishirini.

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.

Rejea ya mwisho ya Dada White inaonyesha kwamba Belshazzar aliwakilishwa kwa mfano na Nebuchadnezzar, lakini hasa alisisitiza hukumu yao ya pamoja, na hukumu zote mbili zinawakilishwa kama ishara ya "nyakati saba" za Mambo ya Walawi ishirini na sita. Kuna istilahi chache ambazo Maandiko hutumia kuwakilisha "nyakati saba" za Mambo ya Walawi ishirini na sita. Yeremia huziita ghadhabu ya Mungu.

> 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.

> Jinsi alivyoifunika Bwana binti Sayuni kwa wingu katika hasira yake, na kutupilia chini kutoka mbinguni hata duniani uzuri wa Israeli, wala hakukumbuka kiti chake cha kuwekea miguu katika siku ya hasira yake! Bwana amemeza maskani zote za Yakobo, wala hakusikitika; ameziangusha kwa ghadhabu yake ngome za binti Yuda; amezishusha mpaka chini; ameutia unajisi ufalme wake na wakuu wake. Amekata katika hasira yake kali pembe yote ya Israeli; ameondoa mkono wake wa kuume mbele ya adui, naye amewaka juu ya Yakobo kama moto uwakao kwa miali, uulao pande zote. Ameupinda uta wake kama adui; amesimama na mkono wake wa kuume kama mtesi, na amewaua wote waliopendeza machoni katika hema la binti Sayuni; amemimina ghadhabu yake kama moto. Bwana amekuwa kama adui; amemeza Israeli, amemeza majumba yake yote ya kifalme; ameharibu ngome zake, naye ameongeza katika binti Yuda maombolezo na kilio. Naye ameiondoa kwa jeuri maskani yake, kana kwamba ya bustani; ameharibu mahali pake pa mkutano; Bwana amesababisha sikukuu zake za sherehe na sabato zisahaulike katika Sayuni, naye amemdharau mfalme na kuhani katika ukali wa hasira yake. Bwana ameutupa mbali madhabahu yake, amelichukia patakatifu pake, amezitia mikononi mwa adui kuta za majumba yake; wamefanya kelele katika nyumba ya Bwana, kama katika siku ya sikukuu kuu. Bwana amekusudia kuangamiza ukuta wa binti Sayuni; amenyosha kamba ya kupimia, wala hakurudisha mkono wake kutoka kuharibu; kwa hiyo akafanya boma na ukuta kuomboleza; vikadhoofika pamoja. Maombolezo 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.

Hasira ya Bwana imewasilishwa kama "ghadhabu ya hasira yake," na hasira yake ilitekelezwa juu ya ufalme wa kaskazini na ufalme wa kusini wa Israeli. Ndiyo maana kitabu cha Danieli kinataja "ghadhabu ya kwanza" na "ghadhabu ya mwisho." Yeremia anataja "kamba" ambayo Bwana "ameinyosha," alipoitekeleza hasira yake juu ya watu wake wateule. Kamba hiyo pia imetajwa katika kitabu cha Wafalme wa Pili.

> 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.

> Na Bwana akanena kwa mkono wa watumishi wake manabii, akisema, Kwa sababu Manase mfalme wa Yuda ametenda machukizo haya, naye ametenda uovu kuliko yote waliyoyatenda Waamori waliokuwa mbele yake, tena amewafanya Yuda watende dhambi kwa sanamu zake; kwa hiyo Bwana, Mungu wa Israeli, asema hivi: Tazama, ninaleta mabaya makubwa juu ya Yerusalemu na Yuda, hata kila atakayesikia habari ya jambo hilo, masikio yake yote mawili yatasisimka. Nami nitanyosha juu ya Yerusalemu kamba ya Samaria, na timazi ya nyumba ya Ahabu; nami nitaifuta Yerusalemu kama mtu afutavyo sahani, akiifuta na kuipindua chini juu. Nami nitawaacha waliosalia wa urithi wangu, nami nitawatia katika mikono ya adui zao; nao watakuwa mawindo na nyara kwa adui zao wote. 2 Wafalme 21:10-14.

The “line” of God’s indignation that is Moses’ “seven times,” was first stretched over the northern kingdom (the house of Ahab), and then over Judah. Another biblical term for the “seven times” that is derived from Leviticus twenty-six is the term “scattered”.

“Kamba ya kupimia” ya ghadhabu ya Mungu, yaani zile “mara saba” alizozitaja Musa, ilinyoshwa kwanza juu ya ufalme wa kaskazini (nyumba ya Ahabu), kisha juu ya Yuda. Neno lingine la kibiblia kwa “mara saba” linalotokana na Mambo ya Walawi ishirini na sita ni neno “kutawanywa”.

> 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.

> Kisha nitatembea kinyume nanyi pia kwa ghadhabu; nami, naam mimi, nitawaadhibu mara saba kwa ajili ya dhambi zenu. Nanyi mtakula nyama ya wana wenu, na nyama ya binti zenu mtaila. Nitaangamiza mahali penu pa juu, na nitaangusha sanamu zenu, na nitaitupa mizoga yenu juu ya mizoga ya sanamu zenu, na nafsi yangu itawachukia. Nitaifanya miji yenu kuwa ukiwa, na nitaleta mahali penu patakatifu kuwa ukiwa, wala sitanusa harufu ya uvumba wenu wa kupendeza. Nitaifanya nchi kuwa ukiwa; na adui zenu wakaao ndani yake watashangaa juu yake. Nami nitawatawanya miongoni mwa mataifa, nami nitautoa upanga kuwafuatia; nayo nchi yenu itakuwa ukiwa, na miji yenu itakuwa magofu. Hapo ndipo nchi itafurahia sabato zake, siku zote itakapokuwa ukiwa, nanyi mkiwa katika nchi ya adui zenu; ndipo nchi itapumzika, na itafurahia sabato zake. Siku zote itakapokuwa ukiwa itapumzika; kwa kuwa haikupumzika katika sabato zenu, mlipokaa juu yake. Walawi 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.

Kutawanywa miongoni mwa mataifa kulitimia kwa Danieli alipochukuliwa kama mtumwa hadi Babeli, wakati wa utekwa wa Jehoiakimu. Kisha, Danieli alipokuwa katika "nchi ya maadui," nchi ilipumzika na kufurahia "sabato zake." Kitabu cha Mambo ya Nyakati wa Pili kinatuarifu kwamba kipindi hicho kilikuwa miaka sabini ya Yeremia, ambayo Danieli alikuja kuitambua katika sura ya tisa.

> 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.

> Na wale walioponyoka upanga aliwachukua mateka mpaka Babeli; ambako walikuwa watumishi wake na wa wanawe hadi enzi ya ufalme wa Uajemi; ili kutimiza neno la Bwana kwa kinywa cha Yeremia, hata nchi ipate kufurahia Sabato zake; kwa kuwa wakati wote ilipokuwa ukiwa ilishika sabato, ili kutimia miaka sabini. Basi katika mwaka wa kwanza wa Koreshi mfalme wa Uajemi, ili neno la Bwana lililonenwa kwa kinywa cha Yeremia litimizwe, Bwana akaamsha roho ya Koreshi mfalme wa Uajemi, akatoa tangazo katika ufalme wake wote, tena akaliandika, akisema, Hivi ndivyo asemavyo Koreshi mfalme wa Uajemi, Bwana Mungu wa mbinguni amenipa falme zote za dunia; naye ameniamuru nimjengee nyumba huko Yerusalemu, iliyoko Yuda. Ni nani aliye miongoni mwenu wa watu wake wote? Bwana Mungu wake awe pamoja naye, na apande. 2 Mambo ya Nyakati 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.

Neno "kutawanywa" ni ishara ya "nyakati saba." Hukumu ya Nebuchadnezzar ya "nyakati saba" za kuishi kama mnyama, ilikuwa mfano wa hukumu ya Belshazzar, kama ilivyowakilishwa na maneno ya fumbo ukutani, "mene, mene, tekel upharsin." Hukumu ya Belshazzar iliwakilishwa na maandishi ya mkono yaliyolingana na elfu mbili mia tano na ishirini, idadi ileile ya siku ambazo Nebuchadnezzar aliishi kama mnyama, na idadi hiyo hiyo ya miaka inayowakilishwa na "nyakati saba" za Mambo ya Walawi ishirini na sita.

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.

Hukumu ya Belshaza, ambayo iliashiriwa kwa mfano na hukumu ya Nebukadneza, iliwakilishwa kwa njia ya ishara na "mara saba," na hukumu zote mbili hizo ziliwakilisha "kuanguka kwa Babeli," ambalo ni ishara ya ujumbe wa malaika wa pili. Kuanguka kwa kwanza kwa Babeli kulikuwa wakati mnara wa Nimrodi uliangushwa.

> 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.

> Na dunia yote ilikuwa na lugha moja na usemi mmoja. Ikawa waliposafiri kutoka mashariki, walipata uwanda katika nchi ya Shinari; wakakaa huko. Wakaambiana, Haya, na tufanye matofali, tuyachome sawasawa. Wakawa na matofali badala ya mawe, na lami wakawa nayo kwa chokaa. Wakasema, Haya, na tujijengee mji na mnara, ambao kilele chake kifike mbinguni; na tujifanyie jina, tusije tukatawanyika juu ya uso wa dunia yote. Bwana akashuka aione mji na mnara, ambao wana wa watu walikuwa wakijenga. Bwana akasema, Tazama, watu ni wamoja, na wote wana lugha moja; na haya ndiyo wanaloyaanza kufanya; na sasa hawatazuiliwa lolote walilokusudia kufanya. Haya, na tushuke, huko tuchanganye lugha yao, ili wasielewane maneno yao. Basi Bwana akawatawanya kutoka huko juu ya uso wa dunia yote; nao wakaacha kuujenga ule mji. Mwanzo 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.”

Katika hukumu ya Babeli, ambayo ilikuwa hukumu ya Nimrodi, Bwana "aliwasambaza" waasi wa Nimrodi kote juu ya "uso wa dunia yote." Nimrodi na wenzake walijua uasi wao ungefanya wasambazwe, kwa kuwa walikuwa wamesema kwamba sababu ya kujenga mnara na mji ilikuwa "tujifanyie jina, tusije tukatawanyika juu ya uso wa dunia yote."

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.

"Jina" kinabii ni ishara ya tabia. Tabia ambayo Nimrodi na washirika wake waliianzisha inawakilishwa na matendo yao, maana kwa matunda mtaijua tabia. Tunda la uasi wa Nimrodi, na hivyo ishara ya tabia yake, lilikuwa ujenzi wa mnara na mji. "Mnara" ni ishara ya kanisa, na "mji" ni ishara ya dola. Jina la waasi wa Nimrodi, linalowakilisha tabia yao, lilikuwa muungano wa kanisa na dola, ambalo pia kimfano linawakilishwa kama picha ya mnyama.

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”.

Sehemu inayotambua anguko la Babeli ina usemi "go to" ukirudiwa mara tatu. La tatu ni wakati Mungu analeta hukumu ya kuchanganya lugha yao na kuwatawanya kotekote. "Go to" la kwanza lilikuwa maandalizi ya "go to" la pili, walipojenga mji wao na mnara wao. Walipokamilisha kazi yao katika historia ya tamko la pili la "go to," Mungu akashuka ili kuutazama kwa macho uasi wao. "Go to" la tatu lilikuwa hukumu, na "go to" la pili lilikuwa jaribio la dhahiri. "Go to" la kwanza linawakilisha kushindwa kwao kwa mara ya kwanza, na kinabii, mara tatu ambavyo "go to" limetajwa hutambulisha mchakato wa hatua tatu wa majaribio ya injili ya milele. Kuna habari nyingi zaidi katika ushuhuda wa uasi na anguko la Nimrodi, lakini tunaonyesha tu kwamba mara ya kwanza Babeli (Babel) ilianguka, alama ya "mara saba," kama inavyoakisiwa na "kutawanywa," inatambuliwa. Hukumu ya Nimrodi iliwakilishwa na kutawanywa, ya Nebukadneza na "mara saba" na ya Belshaza na "elfu mbili mia tano na ishirini".

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.

Alama ya Alfa na Omega inaonyesha kwamba mstari wa unabii unaowakilishwa na sura ya nne na ya tano ni ujumbe wa mvua ya vuli wa malaika wa pili na wa Kilio cha Usiku wa Manane. Mstari huo unaanza na anguko la Babeli linalowakilishwa na Nebukadneza, likitambulisha mwaka 1798, ambao ndipo Babeli ya kiroho (Upapa) ilianguka kwa mara ya kwanza. Kisha mwisho wa mstari, Babeli ya Belshaza inaanguka, ikitia alama mwanzo wa anguko la hatua kwa hatua la Babeli ya kiroho (Upapa tena), linaloanza katika mgogoro wa sheria ya Jumapili. Kuna mashahidi wawili wa anguko la Babeli mwanzoni mwa mstari na mashahidi wawili mwishoni mwa mstari. Mantiki ya kinabii inatambua alama ya yule Mkuu aliye Mwanzo na Mwisho, huku ikiona mada ya anguko la Babeli ikishuhudiwa na mashahidi wanne katika mstari unaowakilishwa na Danieli sura ya nne na ya tano.

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.

Katika uhusiano wa mfano na antimfano wa Nebukadneza na Belshaza, tunapouhusisha na siku za mwisho, tunampata mnyama atokaye katika nchi akiwa katika hali yake ya kufanana na mwanakondoo, akiwakilishwa na Nebukadneza, na kisha, anaponena kama joka, tunamwona Belshaza. Tunaona, katika uhusiano wa kinabii, pembe ya Kirepubliki inayoongozwa na Katiba ya Marekani ikiwakilishwa na Nebukadneza, na kupinduliwa kwa Katiba kukiwakilishwa na Belshaza. Tutaona pia Nebukadneza kama mwanawali mwenye busara na Belshaza kama mwanawali mpumbavu.

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

Tutaendelea na uchambuzi wetu wa sura ya nne na ya tano za Danieli katika makala ijayo.

> “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.

> Belshaza alikuwa amepewa fursa nyingi za kujua na kutenda mapenzi ya Mungu. Alikuwa ameona babu yake, Nebukadneza, akifukuzwa kutoka katika jamii ya watu. Alikuwa ameona akili ile ambayo yule mfalme mwenye kiburi alijisifia nayo ikiondolewa na yeye aliyeitoa. Alikuwa ameona mfalme akifukuzwa kutoka katika ufalme wake, na kufanywa mwenza wa wanyama wa kondeni. Lakini mapenzi ya Belshaza kwa burudani na kujitukuza yalifuta masomo ambayo hakupaswa kamwe kuyasahau; naye akatenda dhambi zilizofanana na zile zilizomletea Nebukadneza hukumu kali. Alipoteza fursa alizopewa kwa neema, akizembea kutumia nafasi zilizokuwa katika uwezo wake ili kuujua ukweli. 'Nifanye nini ili niokoke?' lilikuwa swali ambalo yule mfalme mkuu lakini mpumbavu alilipuuza kwa kutojali.

> “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.

> Hii ndiyo hatari ya vijana wa leo wasiojali na wasio waangalifu. Mkono wa Mungu utamwamsha mwenye dhambi kama ulivyomwamsha Belshazzar, lakini kwa wengi itakuwa kuchelewa mno kutubu.

> “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.

> Mtawala wa Babeli alikuwa na mali na heshima, na katika anasa zake za kiburi alijikweza dhidi ya Mungu wa mbingu na nchi. Alikuwa akitegemea mkono wake mwenyewe, bila kudhani kwamba yeyote angesubutu kusema, ‘Kwa nini wafanya hivi?’ Lakini mkono wa fumbo ulipochora herufi kwenye ukuta wa jumba lake, Belshaza akajawa na hofu na kunyamaza. Papo hapo akanyang’anywa kabisa nguvu zake na kunyenyekeshwa kama mtoto. Akatambua kwamba yuko chini ya rehema ya Yeye aliye mkuu kuliko Belshaza. Alikuwa akidhihaki vitu vitakatifu. Sasa dhamiri yake ikaamshwa. Akatambua kwamba alikuwa amepewa fursa ya kujua na kutenda mapenzi ya Mungu. Historia ya babu yake ilijitokeza mbele yake kwa uwazi kama maandishi yale ukutani. Bible Echo, 25 Aprili 1898.

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