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# The Book of Daniel - Number Twenty-Five

Incwadi kaDaniyeli - Inombolo Yamashumi Amabili Nanhlanu

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

Ukuvezwa Kokuwa KweBhabhiloni: Isiqephu Esiyisiprofetho Esisukela kuNebukadinesari Siya kuBelishasari

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.

Ukuwa kukaBelishasari esahlukweni sesihlanu kwakufanekiselwe ngaphambili ukuwa kukaNebukhadinezari esahlukweni sesine.

> “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.

> “Kumbusi wokugcina waseBhabhiloni, njengasekufanekisweni kowokuqala walo, kwase kufikile isigwebo soMlindi wobuNkulunkulu: ‘O nkosi, ... kuthiwa kuwe; umbuso usususiwe kuwe.’ Daniel 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.

UNebukadinesari umelela ukuqala, kanti uBelishasari umelela ukuphela kombuso owabusa iminyaka engamashumi ayisikhombisa, ngaleyo ndlela wafanekisela ukubusa kwesilo sasemhlabeni sesAmbulo isahluko seshumi nantathu (i-United States), esasiyobusa ngesikhathi lapho isifebe saseTire (ubupapa), sasikhohliwe.

> 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.

> Kuyakuthi ngalolo suku iTire iyokhohlakala iminyaka engamashumi ayisikhombisa, ngokwemihla yenkosi eyodwa; ekupheleni kweminyaka engamashumi ayisikhombisa iTire iyakuhlabelela njengowesifebe. U-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.

Ngakho-ke uNebukhadinezari umele ukuqala kwe-United States, kanti uBelishasari umele ukuphela kwe-United States. UNebukhadinezari umele ukuqala kophondo lweRiphabhulikhi kanye nokuqala kophondo lwamaProthestani. UBelishasari umele ukuphela kophondo lweRiphabhulikhi nolwamaProthestani.

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.

Isahlulelo esehlela uNebukadinesari sasingesokuthi “izikhathi eziyisikhombisa.” Indaba kaNebukadinesari yokuphila njengesilo izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, yasetshenziswa nguWilliam Miller ekusebenziseni kwakhe “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, nakuba engazange akhulume ngezinkulungwane ezimbili namakhulu amahlanu namashumi amabili, okungukuthi okufanekiselwa esahlulelweni sikaBelishasari.

> 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.

> “Futhi lokhu kungukuloba okwalotshwayo: MENE, MENE, TEKELI, UPHARISINI. Nansi incazelo yaleyo nto: MENE; uNkulunkulu ubale umbuso wakho, wawuphelisa. TEKELI; ukaliwe ezilinganisweni, wafunyaniswa usweleka. PERESI; umbuso wakho uhlukanisiwe, wanikwa amaMede namaPheresiya.” Daniyeli 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.

Ngaphezu kwencazelo uDaniyeli ayinikeza lowo mbhalo oyimfihlakalo odongeni, amagama athi “mene” nelithi “tekel” amele isilinganiso sesisindo, futhi lawo magama futhi amele inani elithile lemali (Eksodusi 30:13, Hezekeli 45:12). “Imene” ingamashekeli angamashumi amahlanu, noma amaghera ayinkulungwane. Ngakho-ke “mene, mene” kulingana namaghera ayizinkulungwane ezimbili. “Ithekel” ingamaghera angamashumi amabili. Ngakho-ke “mene, mene, tekel” kulingana namaghera ayizinkulungwane ezimbili namashumi amabili. “Upharsin” kusho “ukuhlukanisa” ngakho-ke kusho uhhafu “wemene,” futhi imele amaghera angamakhulu amahlanu. Kuhlanganiswe ndawonye kumele isamba esingamakhulu amabili nanhlanu ezinkulungwane namashumi amabili.

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.

Inkomba yokugcina kaDade White ikhombisa ukuthi uBhelishasari wayefanekiselwa nguNebukadinesari, kodwa ngokukhethekile wagcizelela ukwahlulelwa kwabo okufanayo, futhi kokubili lokho kwahlulelwa kumelwe njengophawu “lwezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Kunamagama ambalwa imiBhalo ewaqashisayo ukumela “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. UJeremiya ukumelwa njengolaka lukaNkulunkulu.

> 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.

> Yeka iNkosi ilisibekela ngefu indodakazi yaseSiyoni ngentukuthelo yayo, yaphonsa phansi emhlabeni ivela ezulwini inkazimulo yakwa-Israyeli, yangayikhumbuli inyawo lesihlalo sayo ngosuku lwentukuthelo yayo! INkosi igwinyile zonke izindawo zokuhlala zikaJakobe, ayizange ibe nesihawu; idilize ngolaka lwayo izinqaba zendodakazi yakwaJuda; izehlisele phansi emhlabathini; ingcolisile umbuso nezikhulu zawo. Inqamule ngentukuthelo yayo evuthayo lonke uphondo luka-Israyeli; ihoxise isandla sayo sokunene phambi kwesitha, yavutha ngokumelene noJakobe njengomlilo ovuthayo odla nxazonke. Igobe umnsalo wayo njengesitha; yema ngesandla sayo sokunene njengombangi, yabulala konke okwakumnandi emehlweni etendeni lendodakazi yaseSiyoni; yathulula ulaka lwayo njengomlilo. INkosi yaba njengesitha; igwinyile u-Israyeli, igwinyile zonke izigodlo zakhe; ichithile izinqaba zakhe, yandisa endodakazini yakwaJuda ukulila nokukhala. Iwususe ngodlame umphongolo wayo njengokungathi ungowensimu; ichithile izindawo zayo zokubuthana; iNkosi yenze ukuba imikhosi emisiwe namasabatha kukhohlakale eSiyoni, yadelela ngentukuthelo yolaka lwayo inkosi nompristi. INkosi ilahlile i-altare layo, yanenge indawo yayo engcwele, yanikela ezandleni zesitha izindonga zezigodlo zalo; benze umsindo endlini yeNkosi njengangosuku lomkhosi omisiwe. INkosi ihlose ukubhubhisa udonga lwendodakazi yaseSiyoni; yelule intambo yokukala, ayibuyisanga isandla sayo ekubhubhiseni; ngalokho yenza uthango nodonga ukuba kulile; kuphele amandla kokubili. IsiLilo 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.

Ulaka lweNkosi lumelwe “njengentukuthelo yolaka lwayo,” futhi ulaka lwayo lwafezwa phezu kombuso wasenyakatho kanye nombuso waseningizimu wakwa-Israyeli. Yingakho incwadi kaDaniyeli ikhomba “intukuthelo” “yokuqala” kanye “neyokugcina.” UJeremiya ukhomba “umugqa” iNkosi “eyiwelulile,” lapho iveza ulaka lwayo kubantu bayo abakhethiweyo. Lowo mugqa kubhekiselwa kuwo futhi encwadini yesibili yamaKhosi.

> 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.

> INkosi yakhuluma ngezinceku zayo abaprofethi, yathi: “Ngenxa yokuthi uManase, inkosi yakwaJuda, enzile lezi zinengiso, wenza okubi okudlula konke okwenziwa ama-Amori ayengaphambi kwakhe, wenza noJuda ukuba one ngezithombe zakhe: ngalokho usho kanje uJehova uNkulunkulu ka-Israyeli, Bheka, ngiletha ububi obunjalo phezu kweJerusalema noJuda, ukuthi yilowo nalowo oyokuzwa, zombili izindlebe zakhe ziyokhala. Ngiyokwelulela phezu kweJerusalema intambo yokukala yaseSamariya, nesimisi sokukala sendlu ka-Ahabi; ngiyosula iJerusalema njengomuntu esula isitsha, esisula, asiphendukele phansi. Ngiyakulahla insali yefa lami, ngiyinikele esandleni sezitha zayo; ziyakuba yimpango nempahlazo kuzo zonke izitha zazo.” 2 AmaKhosi 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”.

“Intambo” yentukuthelo kaNkulunkulu, okuyiyo “izikhathi eziyisikhombisa” zikaMose, yaqala yelulwa phezu kombuso wasenyakatho (indlu ka-Ahabi), yase ilandelwa nguJuda. Elinye igama leBhayibheli elisho lezi “zikhathi eziyisikhombisa” elisuselwa kuLevitikusi amashumi amabili nesithupha yigama elithi “hlakazekile”.

> 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.

> Khona-ke nami ngiyakuhamba ngimelane nani ngokufutheka; mina, yebo mina uqobo, ngiyanijezisa izikhathi eziyisikhombisa ngenxa yezono zenu. Niyakudla inyama yamadodana enu, nenyama yamadodakazi enu niyoyidla. Ngiyochitha izindawo zenu eziphakemeyo, nginqume phansi izithombe zenu, ngiphonse izidumbu zenu phezu kwezidumbu zezithombe zenu, nomphefumulo wami uyakuninyanya. Ngiyokwenza imizi yenu ibe yincithakalo, ngilethe izindawo zenu ezingcwele ekuchithekeni, angiyikuhogela iphunga leminikelo yenu emnandi. Ngiyoletha izwe libe yincithakalo; nezitha zenu ezihlala kulo ziyakumangala ngalo. Ngiyanihlakaza phakathi kwezizwe, ngihoshe inkemba emva kwenu; izwe lenu liyakuba yincithakalo, nemizi yenu ibe yihlane. Khona izwe liyakuyithokoza imisabatha yalo, sonke isikhathi lapho lilele liyincithakalo, nina nisesezweni lezitha zenu; yebo, khona-ke izwe liyakuphumula, liyithokoze imisabatha yalo. Sonke isikhathi lapho lilele liyincithakalo liyakuphumula; ngokuba aliphumulanga ngemva kwemisabatha yenu, lapho nihlezi kulo. Levitikusi 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.

Ukuhlakazeka phakathi kwabezizwe kwagcwaliseka kuDaniyeli lapho ethunjwa eyisigqila wayiswa eBhabhiloni, ngesikhathi sokuthunjwa kukaJehoyakimi. Khona-ke, ngesikhathi uDaniyeli esezweni “lezitha,” izwe laphumula lajabulela “amasabatha alo.” Incwadi yesiBili yeziKronike isitshela ukuthi leso sikhathi sasiyiminyaka engamashumi ayisikhombisa kaJeremiya, uDaniyeli ayeyiqaphela esahlukweni sesishiyagalolunye.

> 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.

> Labo ababesindile enkembeni wabathumba wabayisa eBhabhiloni; lapho baba yizinceku zakhe nezamadodana akhe kwaze kwaba sekubuseni kombuso wasePheresiya; ukuze kugcwaliseke izwi leNkosi elakhulunywa ngomlomo kaJeremiya, kwaze kwaba yilapho izwe selijabulele amasabatha alo; ngokuba sonke isikhathi liseyincithakalo lagcina isabatha, ukuze kugcwaliseke iminyaka engamashumi ayisikhombisa. Kepha ngomnyaka wokuqala kaKoresi inkosi yasePheresiya, ukuze kugcwaliseke izwi leNkosi elalikhulunywe ngomlomo kaJeremiya, iNkosi yavusa umoya kaKoresi inkosi yasePheresiya, waze wamemezela kuwo wonke umbuso wakhe, wakubhala nokukubhala, wathi, Usho kanje uKoresi inkosi yasePheresiya: Yonke imibuso yomhlaba iNkosi uNkulunkulu wasezulwini inginikile yona; futhi ingiyalile ukuba ngiyakhele indlu eJerusalema, elakwaJuda. Ngubani okhona kini kubo bonke abantu bakhe na? INkosi uNkulunkulu wakhe mayibe naye, akhuphuke. 2 IziKronike 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.

Igama elithi “ukuhlakazeka” liwuphawu lwe “zikhathi eziyisikhombisa.” Isahlulelo sikaNebukadinesari sokuphila “izikhathi eziyisikhombisa” njengenyamazane, sasiyisifaniso sesahlulelo sikaBelishasari, njengoba simelelwa ngamazwi ayimfihlakalo asodongeni, “mene, mene, tekel upharsin.” Isahlulelo sikaBelishasari sasimelelwe ngombhalo wesandla owawulingana nezinkulungwane ezimbili namakhulu amahlanu namashumi amabili, okuyinani elifanayo lezinsuku uNebukadinesari aphila ngazo njengenyamazane, kanye nenani elifanayo leminyaka elimelelwe “yizikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.

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.

Isahlulelo sikaBelishasari, esasifanekiselwa kusengaphambili yisahlulelo sikaNebukadinesari, samelwa ngokomfanekiso “ngezikhathi eziyisikhombisa,” futhi zombili lezo zahlulelo zazimelela “ukuwa kweBabiloni,” okuyisibonakaliso somlayezo wengelosi yesibili. Ukuwa kokuqala kweBabiloni kwaba yilapho umbhoshongo kaNimrode wehliswa phansi.

> 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.

> Umhlaba wonke wawunolimi olulodwa, nenkulumo eyodwa. Kwathi besuka empumalanga, bafika ethafeni ezweni laseShinari; bahlala khona. Base bethi omunye komunye: Wozani, masenze izitini, sizishise kahle kakhulu. Babenazo izitini esikhundleni samatshe, nodaka lwetiyela lwaluyisibopho sabo. Base bethi: Wozani, masizakhele umuzi nombhoshongo, onqongo yawo lufinyelele ezulwini; sizenzele igama, funa sihlakazeke phezu kobuso bomhlaba wonke. INkosi yehla ukuba ibone umuzi nombhoshongo, abantwana babantu ababewakha. INkosi yathi: Bhekani, abantu banye, bonke banolimi olulodwa; futhi yilokhu abaqala ukukwenza; manje akukho okuyobanqatshelwa kulokho abakucabangile ukukwenza. Wozani, makehle, sidide ulimi lwabo khona bangezwani ngenkulumo yomunye nomunye. Ngakho iNkosi yabahlakaza ukusuka lapho phezu kobuso bomhlaba wonke; base beyeka ukwakha umuzi. UGenesise 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.”

Ekwehlweni kweBabele, okwakuyikwehlulelwa kukaNimrode, iNkosi “yasakaza” abahlubuki bakaNimrode ebusweni “bomhlaba wonke.” UNimrode nabalandeli bakhe babazi ukuthi ukuhlubuka kwabo kwakuyobangela ukuba basakazeke, ngokuba babeshilo ukuthi isizathu sokwakha umbhoshongo nomuzi kwakuwukuthi “sizenzele igama, funa sihlakazekele ebusweni bomhlaba wonke.”

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.

“Ngegama,” ngokwesiprofetho, kuwuphawu lwesimilo. Isimilo uNimrode nabalingani bakhe abasungula simelelwa yimisebenzi yabo, ngoba ngesithelo niyakusazi isimilo. Isithelo sokuvukela kukaNimrode, ngakho-ke uphawu lwesimilo sakhe, kwaba ukwakhiwa kombhoshongo nomuzi. “Umbhoshongo” uwuphawu lwebandla, kanti “umuzi” uwuphawu lombuso. Igama lezihlubuki zikaNimrode, elimela isimilo sazo, kwaba ukuhlanganiswa kwebandla nombuso, okubuye ngokomfanekiso kumelelwe njengomfanekiso wesilo.

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”.

Isiqephu esiveza ukuwa kweBabele sinezwi elithi “wozani” eliphindwe kathathu. Elesithathu yilapho uNkulunkulu eletha ukwahlulela kokudida ulimi lwabo, nokubahlakaza yonke indawo. Elokuqala elithi “wozani” laliyisilungiselelo sesibili elithi “wozani,” ngesikhathi bakha umuzi wabo nombhoshongo wabo. Lapho sebewuqedile umsebenzi wabo phakathi nomlando wesisho sesibili esithi “wozani,” uNkulunkulu wehlela phansi ukuze abuke ngokubonakalayo ukuhlubuka kwabo. Elesithathu elithi “wozani,” laliyisahlulelo, kanti elesibili elithi “wozani” laliyisivivinyo esibonakalayo. Elokuqala elithi “wozani” limelela ukwehluleka kwabo kokuqala, futhi ngokwesiprofetho ukuphindwa kathathu kwesithi “wozani” kuveza inqubo yokuvivinywa yezinyathelo ezintathu yevangeli laphakade. Kukhona olunye ulwazi oluningi kakhulu ebufakazini bokuhlubuka nokuwa kukaNimrode, kodwa simane sikhomba ukuthi ngesikhathi sokuqala iBhabhiloni (iBabele) liwa, uphawu “lwezikhathi eziyisikhombisa,” njengoba lumelelwa “ukuhlakazwa,” luyavezwa. Isahlulelo sikaNimrode samelelwa ukuhlakazwa, esikaNebukadinesari “yizikhathi eziyisikhombisa” kanti esikaBelishasari “ngamakhulu amabili namashumi amahlanu anamashumi amabili.”

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.

Uphawu lwe-Alpha no-Omega lukhomba ukuthi umugqa wesiprofetho omelwe izahluko zesine nesesihlanu, ungumyalezo wemvula yokugcina wengelosi yesibili nowoMkhosi Waphakathi Nobusuku. Lo mugqa uqala ngokuwa kweBabiloni okumelwe nguNebukhadinezari, okukhomba u-1798, okuyisikhathi lapho iBabiloni lomoya (ubupapa) lawa khona okokuqala. Khona-ke ekugcineni komugqa, iBabiloni likaBelishasari liyawa, kuphawula ukuqala kokuwa okuqhubekayo kweBabiloni lomoya (ubupapa futhi), okuqala enkingeni yomthetho weSonto. Kukhona ofakazi ababili bokokuwa kweBabiloni ekuqaleni komugqa nabanye ofakazi ababili ekugcineni. Ingqondo yesiprofetho iyalubona uphawu loMqalo noPhelo olukhulu, ngesikhathi ibona indaba yokuwa kweBabiloni ifakazelwa ngofakazi abane emgqeni omelwe izahluko zesine nesesihlanu zikaDaniyeli.

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.

Ebudlelwaneni besifaniso nokugcwaliseka kwaso phakathi kukaNebukhadinesari noBelishasari, lapho kuqondaniswa nezinsuku zokugcina, sithola isilo somhlaba esimweni saso esinjengesemvu simelwe nguNebukhadinesari; bese kuthi, lapho sikhuluma njengodrako, sibone uBelishasari. Sibona ebudlelwaneni besiprofetho uphondo lweRiphabhulikhi luholwa nguMthethosisekelo wase-United States lumelwe nguNebukhadinesari, kanye nokuchithwa koMthethosisekelo kumelwe nguBelishasari. Futhi sizobona uNebukhadinesari njengentombi ehlakaniphileyo, noBelishasari njengentombi eyisiwula.

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

Sizoqhubeka nokucabangela kwethu izahluko zesine nesesihlanu zikaDaniyeli esihlokweni esilandelayo.

> “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.

> “UBelishasari wayenikwe amathuba amaningi okwazi nokwenza intando kaNkulunkulu. Wayebonile umkhulu wakhe uNebukadinesari exoshwa emphakathini wabantu. Wayebonile ukuhlakanipha inkosi eziqhenyayo eyayiziqhayisa ngakho kususwa nguLowo owayekunike yona. Wayebonile inkosi ixoshwa embusweni wayo, yenziwa umngane wezilwane zasendle. Kodwa uthando lukaBelishasari lokuzitika nokuzikhazimulisa lwesula izifundo ayengafanele neze ukuba azikhohlwe; wenza izono ezifanayo nalezo ezaletha izahlulelo ezesabekayo phezu kukaNebukadinesari. Wachitha amathuba ayewanikwe ngomusa, enganaki ukusebenzisa amathuba ayeseduze kwakhe ukuze ajwayelane neqiniso. ‘Kumelwe ngenzeni ukuze ngisindiswe na?’ kwakuwumbuzo inkosi enkulu kodwa eyisiphukuphuku eyawudlula ngokunganaki.”

> “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.

> “Lena yilo ingozi yentsha yanamuhla enganaki, enobudedengu. Isandla sikaNkulunkulu siyomvusa isoni njengoba senza kuBelishasari, kodwa kwabaningi kuyobe sekwephuze kakhulu ukuba baphenduke.

> “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.

> “Umbusi waseBabiloni wayenengcebo nodumo, futhi ekuzithokoziseni kwakhe okuziphakamisayo wayeziphakamisele phezulu emelene noNkulunkulu wezulu nomhlaba. Wayethembele engalweni yakhe uqobo, engacabangi ukuthi kungaba khona oyoba nesibindi sokuthi, ‘Kungani wenza lokhu?’ Kodwa ngesikhathi isandla esiyimfihlakalo sibhala izinhlamvu odongeni lwesigodlo sakhe, uBelishasari wagcwala ukwesaba wathula du. Ngomzuzwana nje waphucwa ngokuphelele amandla akhe futhi wehliswa njengomntwana. Wabona ukuthi wayesesihawukelweni soYedwa omkhulu kunoBelishasari. Wayekade edlala ngezinto ezingcwele. Manje unembeza wakhe wavuswa. Wabona ukuthi wayenelungelo lokwazi nokwenza intando kaNkulunkulu. Umlando kayisemkhulu wakhe wamqhamukela ngokucaca okukhulu phambi kwakhe njengokuloba odongeni.” Bible Echo, April 25, 1898.

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