Article

# The Book of Daniel - Number Twenty-Nine

Incwadi kaDaniyeli - Inani Lamashumi Amabini anesithoba

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

Umthendeleko kaBheleshatsare neYure Yesiprofeto: Ukutyhilwa koMthetho weCawa, ukuwa kweBhabheli, nentlekele yokugqibela

Author

Jeff Pippenger

Published

December 24, 2023

Formats

PDF
Word
Song MP3

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.”

Isidlo sikaBheleshatsare sichaza “iyure” yomthetho weCawa, kodwa sibeka ugxininiso phezu komgwebo wophondo lweRiphabhlikhi. Umfanekiso wegolide kaNebhukadenetsare kuDaniyeli isahluko sesithathu, ubeka imbali efanayo, kumxholo wabantu bakaThixo abathembekileyo abathi ke emva koko baphakanyiswe njengomqondiso. UDaniyeli isahluko sesithandathu, ujongana nalo mgca mnye, kodwa ujongana nendima yophondo lwamaProtestanti. UBheleshatsare umele “urhulumente,” yaye wabiza iwaka “leenkosi” zakhe.

> 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.

> UKumkani uBheleshatsare wenza isidlo esikhulu samawaka eenkosi zakhe, wasela iwayini phambi kwelo waka. UBheleshatsare, esathetha nje ngewayini, wayalela ukuba kuziswe izitya zegolide nezesilivere ezazithatyathwe nguyise uNebhukadenetsare etempileni eyayiseYerusalem; ukuze ukumkani neenkosana zakhe, abafazi bakhe namashweshwe akhe, basele kuzo. Zaza bazisa izitya zegolide ezazithatyathwe etempileni yendlu kaThixo eyayiseYerusalem; ukumkani neenkosana zakhe, abafazi bakhe namashweshwe akhe, basela kuzo. Basela iwayini, badumisa oothixo begolide, nabeesilivere, nobhedu, nentsimbi, nomthi, nelitye. Ngaloo yure kwaphuma iminwe yesandla somntu, yabhala malunga nesiphatho sezibane eludongeni olutyatyekiweyo lwebhotwe likakumkani; waza ukumkani wabona inxalenye yesandla esasibhala. Daniyeli 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.

Inani elithi “lishumi” limela inamba, yaye ikhulu, nenkulungwane, kukwandiswa nje kwalo kwa lo mqondiso mnye. Kwisahluko sesithandathu, ikhulu elinamashumi amabini lityhalela phambili umthetho wenkohliso, yaye ikhulu elinamashumi amabini lingumqondiso wababingeleli. Ngokuthathela ingqalelo “umgca phezu komgca,” isidlo sikaBheleshatsare sibonakalisa umgwebo phezu kolawulo lukarhulumente olonakeleyo, kwanogwebo lwenkqubo yecawa eyonakeleyo. UBheleshatsare wayenxile yiwayini yaseBhabheli, wandula 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.

> “Umprofeti uthi, ‘Ndabona esinye isithunywa sezulu sihla ezulwini, sinamandla amakhulu; waza umhlaba wakhanyiswa bubuqaqawuli baso. Saza samemeza ngamandla ngezwi elikhulu, sisithi, Liwile, liwile iBhabheli enkulu, laba likhaya leedemon’ (ISityhilelo 18:1, 2). Lo ngumyalezo lowo wanikelwa sisithunywa sesibini. Liwile iBhabheli, ‘ngokuba lonke uhlanga lalinxilisile ngewayini yengqumbo yohenyuzo lwalo’ (ISityhilelo 14:8). Iyintoni loo wayini?—Ziimfundiso zalo zobuxoki. Linike ihlabathi isabatha yobuxoki endaweni yeSabatha yomthetho wesine, laza laphinda ubuxoki awathi uSathana waqala ukubuxelela uEva e-Eden—ukungafi komphefumlo ngokwendalo. Iimpazamo ezininzi ezinxulumene noku lizisasaze ngokubanzi, ‘lifundisa iimfundiso eziyimithetho yabantu’ (Mateyu 15:9).” Selected Messages, incwadi 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.

Iwayini awayeselwa nguBheleshatsare yayiyiSabatha yesithixo yobupopu, kuba umthendeleko wawumela “iyure” yesiprofeto yomthetho weCawa. Izitya zengcwele awazingenisayo egumbini lomthendeleko zazingamelanga kuphela ukuvukela uThixo, kodwa nezitya ezingcwele zikwamela abantu bakaThixo, kuba okubonakalayo ngokwenyama kumela okomoya, yaye abantu bazizitya.

> 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.

> Noko ke isiseko sikaThixo simi siqinile, sinolu phawu, INkosi iyabazi abo bangabayo. Kanti ke, Makasuswe ebugwenxeni wonke umntu obiza igama likaKristu. Ke endlwini enkulu azikho izitya zegolide nezesilivere zodwa, zikho nezomthi nezezodongwe; yaye ezinye zezembeko, ezinye zezokungahlonelwa. Ukuba umntu athe ke wazihlambulula kwezi, uya kuba sisitya sembeko, singcwalisiwe, sifanelekile ukusetyenziswa yinkosi yendlu, silungiselelwe wonke umsebenzi olungileyo. 2 Timoti 2:19–21.

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

Phakathi kokungcolisa abantu bakaThixo ngokunyanzeliswa konqulo lweCawa, umbhalo ovuthayo ubhengeza intshabalalo kaBheleshatsare.

> 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.

> Ngaloo loo yure kwavela iminwe yesandla somntu, yabhala malunga nesiphatho sezibane phezu kodaka lodonga lwendlu yobukumkani kakumkani; ukumkani wayibona inxalenye yesandla esabhala. Yaza inkangeleko kakumkani yatshintsha, neengcinga zakhe zamkhathaza, kangangokuba amalungu ezinqe zakhe athamba, amadolo akhe ankqonkqoza elinye kwelinye. Ukumkani wadanduluka ngezwi elikhulu ukuba kungeniswe abavumisi ngeenkwenkwezi, amaKaledi, nabavumisi. Ukumkani wathetha, wathi kwizilumko zaseBhabheli, Othe wakufunda oku kubhaliweyo, andibonise nokutyhilwa kwako, uya kwambathiswa ezimfusa, afakelwe ityathanga legolide entanyeni yakhe, abe ngowesithathu olawulayo ebukumkanini. Daniyeli 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.

Ngokwembali esi sicatshulwa siqondwa njengokuchaza ukuba uyise kaBheleshatsare wayeshiye itrone yezopolitiko kuBheleshatsare, yaye ngenxa yesi sizathu elona nqanaba liphezulu unyana wakhe awayenokulinikela ngenxa yokutolikwa kombhalo wesandla yayikukuba abe ngowesithathu ekulawuleni. Ngaphambi komthetho weCawa eUnited States, ubunkokeli bezopolitiko buya kuba kwindawo yokuthobela phantsi kobunkokeli benkolo obuya kube busebenza ukuzisa uhlobo olutsha lonqulo. Umfanekiso werhamncwa umele ukudityaniswa kwebandla norhulumente, ibandla lilawula olo lwalamano, yaye ngexesha lomthetho weCawa uBheleshatsare wayengukumkani wezopolitiko, ngaloo ndlela emele urhulumente, kodwa wayengowesibini kuphela emyalelweni phantsi kwegunya lenkolo likayise. Elona nqanaba liphezulu awayenokulinikela uDaniyeli yayikukuba abe ngowesithathu.

> “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. . . .

> “Xa ibandla lokuqala lonakaliswayo ngokusuka kubulula bevangeli nangokwamkela izithethe namasiko obuhedeni, lalahlekelwa nguMoya namandla kaThixo; yaye ukuze lilawule izazela zabantu, lafuna inkxaso yamandla ezwe. Isiphumo saba bubupopu, ibandla elalilawula amandla karhulumente laza lawasebenzisa ukuqhubela phambili iinjongo zalo, ngokukodwa ukohlwaya ‘uqhekeko.’ Ukuze iUnited States yenze umfanekiselo werhamncwa, amandla enkolo amele alawule urhulumente wezoburhulumente ngendlela yokuba igunya lelizwe nalo lisetyenziswe libandla ukuze lifezekise ezalo iinjongo....”

> “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.

> “Ukunyanzeliswa kokugcinwa kweCawa ngakwicala leecawe zamaProtestanti kukunyanzeliswa konqulo lobupapa—lwerhamncwa. Abo bathi, beziqonda iimfuno zomyalelo wesine, bakhethe ukugcina iSabatha yobuxoki endaweni yeyinyaniso, ngaloo nto banikela imbeko kulo mandla ekukuphela kwawo apho oku kuyalelwayo. Kodwa kweso senzo kanye sokunyanzelisa umsebenzi wonqulo ngamandla olawulo lwelizwe, iicawe zaziya kuzenzela ngokwazo umfanekiso werhamncwa; kungoko ke ukunyanzeliswa kokugcinwa kweCawa eUnited States kwakungayi kuba koko kukunyanzeliswa konqulo lwerhamncwa nomfanekiso walo.” 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.

Kukwixesha apho isimilo sityhilwayo, yaye umyalezo oyimfihlakalo owawuseseludongeni wazisa ingxaki kumava kaBheleshatsare waza waphawula ukuphela kobukumkani bakhe, ngaloo ndlela ufuzisela ukuphela kobukumkani besilo sasemhlabeni. UBheleshatsare wafa kwangobo busuku, emele umthetho weCawa, xa iUnited States ibhukuqwa njengobukumkani besithandathu besiprofeto seBhayibhile ngexesha lomthetho weCawa, kodwa iUnited States ngoko nangoko iguqukele ekubeni ngukumkani oyintloko kookumkani abalishumi. Ookumkani abalishumi ngabo ubukumkani besixhenxe besiprofeto seBhayibhile, yaye ngoko nangoko bayavumelana ukunikela ubukumkani babo besixhenxe kuso isilo.

> 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.

> Kuba uThixo ebeke ezintliziyweni zabo ukuba benze ukuthanda kwakhe, bavumelane, banikele ubukumkani babo kulo rhamncwa, kude kuzaliseke amazwi kaThixo. ISityhilelo 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.

Iintshukumo zokugqibela zikhawuleza, yaye utshintsho olusuka kubukumkani besithandathu luye kobesixhenxe, lwandule ke luye kobesibhozo, lukhawuleza; kuba ngelo xesha ihlabathi likwimbandezelo enkulu. Ukubhukuqwa kwesilo somhlaba kubangela uBhelishatsare ukuba oyike, yaye njengokumkani oyintloko wokumkani abalishumi, umele uloyiko oluya kufikelwa ngabo bonke ookumkani bomhlaba ekubhukuqweni kwe-United States. KwiSityhilelo isahluko seshumi elinanye, “iyure” ekubonakala ngayo umbhalo eseludongeni, yileyo “yure” yenyikima enkulu. Ngelo xesha kuphawulwa iisimboli ezintathu zobuSilamsi, yaye bubuSilamsi obubangela ookumkani ukuba boyike ngemihla yokugqibela.

> 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.

> Kuba, yabona, ookumkani babehlanganisene, badlula kunye. Bakubona oko, baza bamangaliswa; bakhathazeka, baza basabela ngokukhawuleza. Uloyiko lwabafikela khona, neentlungu, njengomfazi osezintlungwini zokubeleka. Wena uyazityumza iinqanawa zaseTarshishe ngomoya wasempumalanga. Njengoko sivile, kunjalo sibonile emzini kaYehova wemikhosi, emzini kaThixo wethu: UThixo uya kuwumisa ngonaphakade. Selah. INdumiso 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.”

Ababusi, okanye ookumkani, babehlanganisene emsithweni kaBheleshatsare, besela iwayini yaseBhabhiloni, bephethe yaye bekhangela izitya ezingcwele zendlu engcwele kaThixo, xa uloyiko lwabafikela, njengoko lumelwe luloyiko lukaBheleshatsare ekubonakaleni kombhalo eseludongeni. Uloyiko lukaBheleshatsare lwaba sisiqalo soloyiko olwandayo, olumelwe ngumfazi osezintlungwini zokubeleka, yaye “iyure” yeSityhilelo seshumi elinanye ikhokelela kwisahluko seshumi elinesibini, apho umqondiso umelwe njengomfazi oza kuzala. Intlungu yokuqala yokubeleka ngumbhalo oseludongeni lwendlu yesidlo. Uloyiko lubangelwa “ngumoya wasempuma” wobuSilamsi, “owaphulayo iinqanawa zaseTarshishe.”

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.

Eholweni lesidlo sikaBheleshatsare, “iinkosi eziliwaka” zisela iwayini yaseBhabheli, emele ukunyanzeliswa kweCawa. Ngelo xesha, iorhestra kaNebhukadenetsare iqalisa ukudlala umculo, njengoko uBheleshatsare ezisa izihombiso zengcwele. Ihenyukazi laseTire liqalisa ukucula, aze uSirayeli owexukileyo aqalise ukudanisa ejikeleza isithixo segolide sikaNebhukadenetsare. Kodwa umbhiyozo uyaphazanyiswa “ngumoya wasempuma,” ongulo “usizi lwesithathu” olufika ngokukhawuleza, nowo “xilongo lwesixhenxe.” Xa ubuSilamsi buphazamisa umbhiyozo, “iintlanga ziyacaphuka.” Ziyacaphuka, kuba iinqanawa zaseTarshishe, uphawu lwesakhiwo soqoqosho sehlabathi liphela, ziyatshona ke phakathi kolwandle.

> 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.

> ITarshishe yayingumrhwebi wakho ngenxa yobuninzi bazo zonke iintlobo zobutyebi; baberhweba kwiimarike zakho ngesilivere, ngentsimbi, ngetini, nangolothe. UYavan, uTubhali, noMesheki, babengabarhwebi bakho; barhweba ngabantu nangezitya zobhedu ezimarikeni zakho. Abendlu kaTogarma baberhweba kwiimarike zakho ngamahashe, nangabakhweli bamahashe, nangeemeyile. Amadoda akwaDedan ayengabarhwebi bakho; iziqithi ezininzi zaziyintengiso yesandla sakho; zazikuzisela iimpondo zendlovu nomthi omnyama zibe sisipho. ISiriya yayingumrhwebi wakho ngenxa yobuninzi bezinto ozenzileyo; baberhweba kwiimarike zakho ngeeemeraldi, nangombala omfusa, nangomsebenzi ohonjisiweyo, nangelinen ecikizekileyo, neekorale, neagati. UYuda, nelizwe lakwaSirayeli, babengabarhwebi bakho; barhweba ezimarikeni zakho ngengqolowa yaseMinithi, nePannag, nobusi, neoli, nebhalsam. IDamasko yayingumrhwebi wakho ngenxa yobuninzi bezinto ozenzileyo, nangenxa yobuninzi bazo zonke iintlobo zobutyebi; ngewayini yaseHelbhon, nangoboya obumhlophe. UDan naye noYavan, behamba besiya benyuka besihla, baberhweba kwiimarike zakho; intsimbi ekhazimlayo, nekasiya, nekalamo, zazisentengisweni yakho. UDedan wayengumrhwebi wakho ngeengubo ezixabisekileyo zeenqwelo zokulwa. IArabhiya, nabo bonke abathetheli bakwaKedare, baberhweba nawe ngeemvana, nangeenkunzi zeegusha, nangeebhokhwe; ngezo zinto babengabarhwebi bakho. Abarhwebi bakwaShebha nabaseRahama, babengabarhwebi bakho; baberhweba kwiimarike zakho ngezona ziqholo zintle zonke, nangawo onke amatye anqabileyo, nangegolide. IHaran, neKane, ne-Eden, abarhwebi bakwaShebha, iAshuri, neKilimadi, babengabarhwebi bakho. Aba babengabarhwebi bakho ngeentlobo zonke zezinto, ngeengubo ezibhlowu, nangomsebenzi ohonjisiweyo, nangeengxowa zempahla enqabileyo, zibotshwe ngeentambo, zenziwe ngemisedare, phakathi kwentengiso yakho. Iinqanawa zaseTarshishe zazicula ngawe ezimarikeni zakho; wazaliswa, waza wenziwa wanobuqaqawuli obukhulu phakathi kweelwandle. Ababheqi bakho bakuse emanzini amakhulu; umoya wasempumalanga ukuqhekeze phakathi kweelwandle. Ubutyebi bakho, neemarike zakho, nentengiso yakho, noomatiloshe bakho, nabaqhubi bakho, nabavaleli bemingxuma yenqanawa yakho, nabarhwebi bentengiso yakho, nawo onke amadoda akho okulwa akuwe, nabo bonke abantu bakho abaphakathi kwakho, baya kuwela phakathi kweelwandle ngemini yokutshabalala kwakho. Hezekile 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.

“Iinqanawa zaseTarshishe” zingumqondiso wesakhiwo soqoqosho seplanethi umhlaba, yaye zitshoniswa embindini wolwandle “ngumoya wasempumalanga.” UHezekile usazisa ukuba oku kwenzeka “ngomhla wokonakala kwakho,” yaye umxholo wesahluko samashumi amabini anesixhenxe sikaHezekile sisililo 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.

> Ilizwi leNkosi laphinda lafika kum, lisithi, Ke kaloku, nyana womntu, phakamisela iTire isimbonono; uthi ke kwiTire, Wena uhleli ekungeneni kolwandle, ongumrhwebi wezizwe kwiziqithi ezininzi, Itsho iNkosi uYehova ukuthi, Wena Tire, uthe, Ndibubuhle obugqibeleleyo. Hezekile 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.

Umhla wokutshatyalaliswa kweTirusi ngumxholo wesijwili. Umhla wokutshatyalaliswa kweTirusi ngumthetho weCawa, kuba iTirusi lingumfuziselo wobupopu, omgwebo wabo uqala “ngelixa” ilizwi lesibini leSityhilelo seshumi elinesibhozo liqala ukubiza abantu ukuba baphume eBhabhiloni.

> 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.

> Ndaza ndeva elinye ilizwi liphuma ezulwini, lisithi, Phumani kuye, bantu bam, ukuze ningabi ngamadlelane ezonweni zakhe, nokuze ningamkelwa zizibetho zakhe. Kuba izono zakhe zifike zaya ezulwini, yaye uThixo ubukhumbule ubugwenxa bakhe. Mbuyiseleni kwanjengokuba enibuyiselele nina, nimphindele kabini ngokwemisebenzi yakhe; kwindebe ayizalisileyo, mzaliselelani kabini. Ngokobungakanani bokuzizukisa kwakhe, nokuphila kwakhe ngobunewunewu, mnikezelani ngokobungakanani obo intuthumbo nentsizi; kuba uthi entliziyweni yakhe, Ndihleli ndingukumkanikazi, andingomhlolokazi, andisayi kuze ndibone ntlungu. Ngenxa yoko izibetho zakhe ziya kufika ngamini-nye, ukufa, nokuzila, nendlala; yaye uya kutshiswa aphele emlilweni; kuba inamandla iNkosi uThixo emgwebayo. Ke ookumkani behlabathi, abahenyuzileyo kunye naye, baphila naye ngobunewunewu, baya kumlilela baze bamsizele, xa bebona umsi wokutsha kwakhe, bemi kude ngenxa yokoyika intuthumbo yakhe, besithi, Yeha, yeha, sixeko esikhulu saseBhabheli, sixeko esinamandla! Kuba ngelixa leyure inye umgwebo wakho ufikile. Nabo abarhwebi behlabathi baya kulila, benze isijwili ngenxa yakhe; kuba akukho namnye usathenga iimpahla zabo. ISityhilelo 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.

Igama elisetyenziswe izihlandlo ezihlanu njengelithi “iyure” encwadini kaDaniyeli, lisoloko limela uhlobo oluthile lomgwebo. Uhlobo lomgwebo luyamiselwa ngumongo wesicatshulwa apho lisetyenziswe khona. KuDaniyeli isahluko sesine, igama elithi “iyure” lisetyenziswa kuqala ukubhengeza ukufika komgwebo, nokuba ibingumgwebo wophando owaqalayo ngomhla wama-22 kuOktobha 1844, okanye ibingumgwebo wokuphunyezwa oqala ngomthetho weCawa. Kuzo zombini ezi meko, nokuba ngumgwebo wophando okanye wokuphunyezwa, imigwebo yinkqubela eqhubekayo. Umgwebo wokuphunyezwa wobupopu uqala ngomthetho weCawa eUnited States. Oko kuphawula “iyure” aqala ngayo umgwebo wokuphunyezwa wobupopu, yaye loo “yure” yiyo “iyure” yenyikima enkulu yesiTyhilelo seshumi elinanye, xa amangqina amabini, amelwe nguShadraki, uMeshaki noAbhednego, ephoswa ezikweni njengomqondiso ophakanyiswayo njengomkhosi omkhulu kaHezekile. Loo “yure” yiyo ixesha ekubonakala ngalo umbhalo esandleni eludongeni lukaBheleshatsare.

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.

“Iinqanawa zaseTarshishe,” ezimele ulwakhiwo lwemigca yonikezelo loqoqosho lweplanethi yomhlaba, ziyatshoniswa phakathi kweelwandle ngelo xesha, yaye oko kubangela abarhwebi nookumkani bomhlaba ukuba boyike, njengoko kumelwe nguBheleshatsare.

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.

KwiSityhilelo ishumi elinanye, “iyure” lelona xesha xa “uYeha” lwesithathu lwamaSilamsi lufika ngokukhawuleza, kuze kuvakale iXilongo lesiXhenxe, zize iintlanga zenziwe zibe nomsindo. Zontathu ezo mpawu zikhomba kumaSilamsi njengesixhobo sobulungiseleli uYehova asisebenzisayo ukuzalisekisa ukubulawa kukaBheleshatsare kanye ngaloo “yure.” UBheleshatsare wabulawa ziintshaba ezangena ngasese ebukumkanini bakhe ngeesango ezazishiywe zivulekile ngokungakhathali, kanye njengoko udonga lomda phakathi kweMexico neUnited States lushiywe luvulekile ngokungakhathali, njengoko “iyure” “yenyikima enkulu” isondela.

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.

Ukuphiliswa kwenxeba elibulalayo lobupopu kubekwe ngokucacileyo kwiindinyana ezintandathu zokugqibela zesahluko seshumi elinanye sikaDaniyeli. Kwezo ndinyana kuchongwa imiqobo emithathu eyoyiswayo njengoko inxeba elibulalayo lobupopu liphiliswa. UKumkani waseMantla usoloko eyoyisa imiqobo emithathu endleleni yakhe eya kugunyaziso oluphakamileyo, yaye usoloko ekwenza oko ngolu luhlu lulandelayo: kuqala utshaba lwakhe, okwesibini iqabane lakhe, ze ekugqibeleni ixhoba lakhe. Owokuqala ukoyiswa yayinguKumkani waseMzantsi, omele iSoviet Union, utshaba lokugqibela lweRoma, olwasuswayo ngo-1989. Umqobo wesibini lilizwe elizukileyo, eliliqabane leRoma eloyisa i-USSR ngenxa yeRoma, i-United States, eloyiswayo “ngelo lixa” ngoku siluqwalaselayo. Emva koko umqobo wesithathu, omelwe njengeYiputa, umele ixesha apho ubupopu buthatha ulawulo lwexhoba labo, i-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.

Ngowe-1989, xa kwavulwa ezo ndinyana, kwaza emva koko kwakho ukwanda kolwazi lwezo ndinyana, kwaqatshelwa ukuba iRoma yobuhedeni, iRoma yobupopu, yaza emva koko iRoma yanamhlanje (emelwe njengoKumkani waseMntla kwiindinyana ezintandathu zokugqibela zesahluko seshumi elinanye sikaDaniyeli), nganye kuzo yayimele yoyise izithintelo ezintathu zejografi ngaphambi kokuba imiswe njengobukumkani. KwiRoma yobuhedeni, ezo zithintelo zintathu zazimelwe njengezikhombisi-ndlela ezintathu.

> 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.

> Kwaye kwenye enye yazo kwaphuma uphondo oluncinane, olwakhula lwaba lukhulu kakhulu, lwasinga emazantsi, nasempuma, lusinge kwilizwe elihle. Daniyeli 8:9.

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

KwiRoma yobupopu zazingamaphondo amathathu ekwakufuneka ancothulwe.

> 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.

> Ndazicingela iimpondo ezo; ndabona, kwaza kwaphuma phakathi kwazo olunye uphondo oluncinane, phambi kwalo kwancothulwa ngeengcambu iimpondo ezintathu kwezo zokuqala; yaye, yabona, kolo phondo kwakukho amehlo anjengamehlo omntu, nomlomo othetha izinto ezinkulu. Daniel 7:8.

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

KwiRoma yanamhlanje (ukumkani wasentla), emelwe kwiindinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, imiqobo emithathu yayikukumkani wasemzantsi, ilizwe elizukileyo, neYiputa. Njengoko kwakunjalo ngeRoma yobuhedeni neRoma yobupopu, le miqobo mithathu yayimela imiqobo yejografi. IRoma yanamhlanje, emelwe njengokumkani wasentla kwiindinyana ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, yayifanele yoyise “iindonga” ezintathu, yaye ngodonga lokuqala kwakukho “udonga” lwefilosofi olwasuswayo ngexesha elinye nalapho udonga oluyinyani lwasuswayo. Ngo-1989, xa ukumkani wasentla wayiwisa iSoviet Union (ukumkani wasemzantsi), “udonga” lwefilosofi lwe-“iron curtain” lwasuswa, njengoko udonga lwaseBerlin lwadilizwa.

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.

Ngeyure” yomgwebo kaBheleshatsare, xa umbhalo useseludongeni, yaye iintshaba zakhe zingena ngokufihlakeleyo ngeemasango angakhuselwanga, “udonga” lwefilosofi lokwahlulwa kwebandla norhulumente luyasuswa, ngoxa iSilamsi soYeha lwesithathu singene ngokufihlakeleyo ngalo “donga” lingagadwanga kumda osemazantsi welizwe elizukileyo.

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”.

Xa “iYiputa”, emele iZizwe eziManyeneyo, yoyiswa, yaye udonga lwefilosofi “lolawulo oluzimeleyo lwesizwe” lususwa, njengoko zonke iintlanga zinyanzelwa ukuba zamkele ulawulo lwehlabathi olunye oluqondiswa lihenyukazi laseTire. Ngelo xesha, kuya kubakho ukuwa kwezemali okuvelisa umthetho wemfazwe nobuzwilakhe bemihla yokugqibela. Kusenokwenzeka kakhulu ukuba kubekho into eyenzekayo kwisitrato esibizwa ngokuba yi-“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.

> “Izona ndlela kanye ngoku etyalwa ngokuncinane kakhulu emsebenzini kaThixo, nebanjwe ngobugovu, kungekudala iya kuphoswa kunye nazo zonke izithixo kwiimpuku zomhlaba nakumaphapha. Imali kungekudala iya kwehla ixabiso ngesiquphe kakhulu xa ubunyani beziganeko ezingunaphakade buvuleka kwiimvakalelo zomntu.” Welfare Ministry, 266.

We continue our study of Belshazzar in the next article.

Siyaqhubekeka nesifundo sethu ngoBheleshatsare kwinqaku elilandelayo.

> “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.

> “Namhlanje, njengemihla kaEliya, umgca wokwahlula phakathi kwabantu bakaThixo abagcina imithetho yaKhe nabanquli boothixo bobuxoki uzotywe ngokucacileyo. ‘Niya kuxhwaleka kude kube nini na phakathi kweengcinga ezimbini?’ wadanduluka uEliya; ‘ukuba uYehova enguThixo, mlandeleni; kodwa ukuba nguBhahali, mlandeleni yena.’ 1 Kumkani 18:21. Kwaye umyalezo wanamhlanje ngulo: ‘Iwile, iwile iBhabheli enkulu…. Phumani kuyo, bantu bam, ukuze ningabi ngamadlelane ezonweni zayo, nokuze ningamkelwa zizibetho zayo. Kuba izono zayo zifike zaya ezulwini, noThixo ukukhumbule ukungalungi kwayo.’ ISityhilelo 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.

> “Ixesha alikude ixesha apho uvavanyo luya kufikela wonke umphefumlo. Ukugcinwa kwesabatha yobuxoki kuya kunyanzeliswa phezu kwethu. Ingxabano iya kuba phakathi kwemithetho kaThixo nemithetho yabantu. Abo baye banikezela inyathelo ngenyathelo kwiimfuno zehlabathi baza bahambelana namasiko ehlabathi, ngoko ke baya kunikezela kumagunya akhoyo, kunokuba bazithobe ekugculelweni, ekuhlambalazweni, kwizisongelo zokuvalelwa entolongweni, nasekufeni. Ngelo xesha igolide iya kwahlulwa kwinkunkuma. UbuThixo bokwenyaniso buya kwahlulwa ngokucacileyo kwinkangeleko nakwimihombiso yalo engenantsingiselo. Inkwenkwezi ezininzi esizithandileyo ngenxa yokukhazimla kwazo ziya kuthi ke zicime ebumnyameni. Abo baye bazinxibisa izihombo zengcwele, kodwa benganxibanga ubulungisa bukaKristu, baya kuthi ke babonakale behlazekile ngobuze babo.” Prophets and Kings, 187, 188.

Back to Articles