The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Faɗuwar Belshazzar a sura ta biyar an riga an siffanta ta ta hanyar faɗuwar Nebukadnezzar a sura ta huɗu.
“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.
“Ga mai mulkin Babila na ƙarshe, kamar yadda a cikin misali ya zo ga na farkonsa, hukuncin Mai Tsaro na allahntaka ya zo: ‘Ya sarki, ... a gare ka aka faɗa; Mulkin ya rabu da kai.’” Daniyel 4:31. Annabawa da Sarakuna, 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.
Nebukadnezzar yana wakiltar farkon, Belshazzar kuma ƙarshen mulkin da ya yi sarauta har shekara saba’in, kuma ta haka ya zama alamar mulkin dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku (Amurka), wadda za ta yi mulki a lokacin da aka manta da karuwar Taya (paparoma).
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.
Kuma zai faru a waccan rana, cewa za a manta da Taya har shekara saba’in, gwargwadon kwanakin sarki ɗaya: bayan cikar shekara saba’in Taya za ta yi waƙa kamar karuwa. Ishaya 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.
Saboda haka Nebukadnezzar yana wakiltar farkon Amurka, kuma Belshazzar yana wakiltar ƙarshen Amurka. Nebukadnezzar yana wakiltar farkon ƙahon Republican da kuma farkon ƙahon Furotesta. Belshazzar yana wakiltar ƙarshen ƙahon Republican da na Furotesta.
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.
Hukuncin da aka kawo a kan Nebukadnezzar ya kasance “lokuta bakwai.” Labarin zaman Nebukadnezzar kamar dabba na kwana dubu biyu da ɗari biyar da ashirin, William Miller ya yi amfani da shi wajen aikace-aikacensa na “lokuta bakwai” na Littafin Firistoci ashirin da shida, ko da yake bai yi bayani a kan dubu biyu da ɗari biyar da ashirin ba, wato abin da aka alamta a cikin hukuncin Belshazzar.
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.
Kuma ga rubutun da aka rubuta, MENE, MENE, TEKEL, UPHARSIN. Ga fassarar abin: MENE; Allah ya ƙidaya mulkinka, ya kuma kawo shi ga ƙarshe. TEKEL; an auna ka a ma’aunai, aka kuwa same ka da ragi. PERES; an raba mulkinka, aka kuma ba da shi ga Mediyawa da Farisawa. Daniyel 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.
Baya ga fassarar da Daniyel ya ba wa rubutun nan mai ban al’ajabi a jikin bango, kalmomin nan “mene” da “tekel” suna wakiltar ma’aunin nauyi, kuma waɗannan kalmomi suna kuma wakiltar takamaiman ƙimar tsabar kuɗi (Fitowa 30:13, Ezekiyel 45:12). “Mene” shekel hamsin ne, wato gera dubu ɗaya. Saboda haka “mene, mene” ya yi daidai da gera dubu biyu. “Tekel” gera ashirin ne. Saboda haka “mene, mene, tekel” ya yi daidai da gera dubu biyu da ashirin. “Upharsin” na nufin “rarrabawa” sabili da haka yana nufin rabin “mene” ɗaya, kuma yana wakiltar gera ɗari biyar. Idan aka haɗa su, suna wakiltar jimillar dubu biyu da ɗari biyar da ashirin.
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.
Nassin ƙarshe na Sister White ya nuna cewa Belshazzar an misalta shi ta wurin Nebukadnezzar, amma mafi musamman ta jaddada hukuncinsu na bai ɗaya, kuma an wakilta waɗannan hukuncin biyu a matsayin alamar “lokuta bakwai” na Littafin Firistoci ashirin da shida. Akwai wasu kaɗan daga cikin kalmomin da Nassosi suke amfani da su don wakiltar “lokuta bakwai” na Littafin Firistoci ashirin da shida. Irmiya ya wakilta shi a matsayin fushin Allah.
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.
Yadda Ubangiji ya rufe ’yar Sihiyona da gajimare cikin fushinsa, ya kuwa jefa ƙasa daga sama kyakkyawar ɗaukakar Isra’ila, bai kuma tuna da matattakarsa ba a ranar fushinsa! Ubangiji ya cinye dukan mazaunan Yakubu, bai kuwa yi jinƙai ba; cikin hasalarsa ya rushe kagarun ’yar Yahuza; ya ƙasƙantar da su har ƙasa: ya ƙazantar da mulkin da sarakunansa. Ya datse dukan ƙahon Isra’ila cikin zafin fushinsa; ya janye hannunsa na dama daga gaban maƙiyi, ya kuwa ƙone a kan Yakubu kamar wuta mai harshen gaske, wadda take cinye duk abin da yake kewaye. Ya tanƙware bakansa kamar maƙiyi: ya tsaya da hannunsa na dama kamar abokin gāba, ya kashe dukan abin da yake da daɗin gani a cikin alfarwar ’yar Sihiyona: ya zubar da hasalarsa kamar wuta. Ubangiji ya zama kamar maƙiyi: ya cinye Isra’ila, ya cinye dukan fadodinta: ya lalatar da kagarunta, ya kuma ƙara wa ’yar Yahuza makoki da kuka. Ya ƙwace alfarwarsa da ƙarfi, kamar ta gona ce; ya hallaka wuraren taronta: Ubangiji ya sa aka manta da bukukuwa masu tsarki da Asabbatai a Sihiyona, ya kuma raina sarki da firist cikin tsananin fushinsa. Ubangiji ya ƙi bagadensa, ya ƙyamaci Wuri Mai Tsarkinsa, ya ba da katangar fadodinta ga hannun maƙiyi; suka yi hayaniya a cikin gidan Ubangiji, kamar a ranar biki mai tsarki. Ubangiji ya ƙudura ya hallaka katangar ’yar Sihiyona: ya miƙa igiyar awo, bai janye hannunsa daga hallakarwa ba: saboda haka ya sa katangar kariya da katanga suka yi makoki; suka raunana tare. Makoki 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.
An wakilci fushin Ubangiji a matsayin “hushin fushinsa,” kuma an zartar da fushinsa a kan mulkin arewa da kuma mulkin kudu na Isra’ila. Wannan ne ya sa littafin Daniyel ya bayyana “fushi” na “farko” da na “ƙarshe.” Irmiya ya ambaci “igiya” wadda Ubangiji “ya miƙa,” sa’ad da ya zartar da fushinsa a kan zaɓaɓɓun mutanensa. An kuma ambaci wannan igiya a cikin Sarakuna ta biyu.
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.
Ubangiji kuwa ya yi magana ta bakin bayinsa annabawa, yana cewa, Domin Manassa sarkin Yahuza ya aikata waɗannan abubuwan ƙyama, ya kuma yi mugunta fiye da dukan abin da Amoriyawa, waɗanda suka kasance a gabansa, suka aikata, har ya sa Yahuza ma ya yi zunubi da gumakansa: Saboda haka, ga abin da Ubangiji Allah na Isra’ila ya ce, Ga shi, zan kawo irin wannan masifa a kan Urushalima da Yahuza, har duk wanda ya ji labarinta, kunnuwansa biyu za su kaɗa. Zan shimfiɗa bisa Urushalima igiyar ma’aunin Samariya, da ma’aunin gubar gidan Ahab; zan kuwa shafe Urushalima kamar yadda mutum yakan shafe kwano, yana shafe shi yana kuma juya shi ƙasa-ƙasa. Zan kuma yashe ragowar gādona, in ba da su a hannun maƙiyansu; za su zama ganima da abin washewa ga dukan maƙiyansu. 2 Sarakuna 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”.
“Ma’aunin” fushin Allah, wato “sau bakwai” na Musa, an fara shimfiɗa shi a kan masarautar arewa (gidan Ahab), sa’an nan kuma a kan Yahuda. Wata kalmar Littafi Mai Tsarki game da “sau bakwai” wadda aka samo daga Littafin Firistoci ashirin da shida ita ce kalmar “warwatsu”.
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.
Sa’an nan kuwa zan yi muku gaba da fushi; ni kuwa, ni da kaina, zan hukunta ku sau bakwai saboda zunubanku. Za ku ci naman ’ya’yanku maza, za ku kuma ci naman ’ya’yanku mata. Zan rushe wuraren ɗaukakarku, in sare gumakanku, in jefa gawawwarku a kan gawar gumakanku; raina kuma zai ƙi ku. Zan mai da biranenku kufai, in mai da wuraren tsarkinku kufai, ba kuwa zan ji ƙamshin turaren ƙanshinku mai daɗi ba. Zan mai da ƙasar kufai; maƙiyanku kuwa da suke zaune a cikinta za su yi mamakinta. Zan warwatsa ku cikin al’ummai, in zaro takobi in bi ku; ƙasarku kuwa za ta zama kufai, biranenku kuma su zama kufai. Sa’an nan ƙasar za ta more assabatanta muddin tana kwance kufai, ku kuwa kuna cikin ƙasar maƙiyanku; a lokacin ne ƙasar za ta huta, ta kuma more assabatanta. Muddin tana kwance kufai za ta huta; domin ba ta huta ba a cikin assabatanku sa’ad da kuke zaune a kanta. Littafin Firistoci 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.
Watsewar a cikin al’ummai ya cika ga Daniyel sa’ad da aka kai shi a matsayin bawa zuwa Babila, a zaman bauta na Yehoyakim. Sa’an nan, yayin da Daniyel yake cikin “ƙasar maƙiya,” ƙasar ta huta ta kuma more “Asabarorinta.” Littafi na Biyu na Tarihi ya sanar da mu cewa tsawon lokacin kuwa shi ne shekaru saba’in na Irmiya, waɗanda Daniyel ya gane a babi na tara.
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.
Waɗanda kuwa suka tsira daga takobi ya kai su bauta zuwa Babila; a can kuma suka zama bayinsa, da na ’ya’yansa maza, har zuwa mulkin masarautar Farisa: domin a cika maganar Ubangiji ta bakin Irmiya, har ƙasar ta more Asabtatunta: gama muddin tana kwance ba kowa, ta kiyaye Asabci, domin a cika shekara saba’in. To, a shekara ta fari ta Sairus sarkin Farisa, domin maganar Ubangiji da aka faɗa ta bakin Irmiya ta cika, Ubangiji ya motsa ruhun Sairus sarkin Farisa, har ya yi shela cikin dukan mulkinsa, ya kuma rubuta ta, yana cewa, Haka Sairus sarkin Farisa ya ce, Ubangiji Allah na sama ya ba ni dukan mulkokin duniya; shi ne kuma ya umarce ni in gina masa gida a Urushalima, wadda take cikin Yahuza. Wane ne a cikinku daga dukan jama’arsa? Ubangiji Allahnsa yă kasance tare da shi, bari kuma yă haura. 2 Tarihi 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.
Kalmar “watsuwa” alama ce ta “lokatai bakwai.” Hukuncin Nebukadnezzar na “lokatai bakwai” yana rayuwa kamar dabba ya kasance abin kwaikwayon hukuncin Belshazzar, kamar yadda aka wakilta shi da kalmomin asiri a jikin bango, “mene, mene, tekel upharsin.” An wakilta hukuncin Belshazzar ta rubutun hannu wanda ya yi daidai da dubu biyu da ɗari biyar da ashirin, adadin kwanaki iri ɗaya da Nebukadnezzar ya rayu kamar dabba, kuma adadin shekaru iri ɗaya da aka wakilta da “lokatai bakwai” na Littafin Firistoci ashirin da shida.
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.
Hukuncin Belshazzar, wanda aka yi masa kwatanci da hukuncin Nebukadnezzar, an wakilta shi ta alama ta wurin “lokuta bakwai,” kuma duka waɗannan hukunce-hukuncen sun wakilci “fāɗuwar Babila,” wadda ita ce alamar saƙon mala’ika na biyu. Fāɗuwar Babila ta farko ita ce lokacin da aka rushe hasumiyar Nimrod.
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.
Dukan duniya kuwa harshe ɗaya ne gare ta, kuma magana ɗaya. Sai ya faru, yayin da suke tafiya daga gabas, suka sami wani fili a ƙasar Shinar; suka kuwa zauna a can. Sai suka ce wa juna, Ku zo, mu yi tubali, mu ƙone su sosai. Tubali kuwa suka yi maimakon duwatsu, ƙasa mai ɗaurewa kuma suka yi maimakon turmi. Sai suka ce, Ku zo, mu gina mana birni da hasumiya, wadda ƙololuwarta za ta kai har sama; mu kuma yi wa kanmu suna, kada a warwatsa mu a bisa fuskar dukan duniya. Sai Ubangiji ya sauko domin ya ga birnin da hasumiyar da ’ya’yan mutane suke ginawa. Sai Ubangiji ya ce, Ga shi, mutanen nan ɗaya ne, kuma dukansu suna da harshe ɗaya; wannan kuwa shi ne abin da suka fara yi: yanzu kuma babu abin da za a hana su, duk abin da suka ƙudura su yi. Ku zo, mu sauko, mu rikita harshensu a can, domin kada su fahimci maganar juna. Haka Ubangiji ya warwatsa su daga can a bisa fuskar dukan duniya; suka kuwa daina gina birnin. Farawa 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.”
A shari’ar Babel, wadda ita ce shari’ar Nimrod, Ubangiji ya “warwatsa” ’yan tawayar Nimrod a kan “fuskar dukan duniya.” Nimrod da abokan haɗin gwiwarsa sun san cewa tawayarsu za ta sa a warwatsa su, gama sun ce dalilin gina hasumiyar da birnin shi ne domin su “samar wa kanmu suna, kada a warwatsa mu a ko’ina bisa fuskar dukan duniya.”
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.
A ma’anar annabci, “suna” alama ce ta hali. Halin da Nimrod da abokan tarayyarsa suka kafa ana wakilta shi ta wurin ayyukansu, gama ta wurin ’ya’ya za ku san halin. ’Ya’yan tawayen Nimrod, sabili da haka alamar halinsa, shi ne gina hasumiya da birni. “Hasumiya” alama ce ta coci, kuma “birni” alama ce ta ƙasa. Sunan ’yan tawayen Nimrod, wanda yake wakiltar halinsu, shi ne haɗuwar coci da ƙasa, wanda kuma a ma’anar alama ake wakilta shi a matsayin siffar dabbar.
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”.
Sashen da yake bayyana faɗuwar Babel yana ɗauke da maimaituwar furcin nan “mu tafi” sau uku. Na uku shi ne lokacin da Allah ya kawo hukuncin rikitar da harshensu, ya kuma warwatsa su a ko’ina. “Mu tafi” na farko shi ne shirye-shiryen “mu tafi” na biyu, lokacin da suka gina birninsu da hasumiyarsu. Da suka kammala aikinsu a cikin tarihin furcin “mu tafi” na biyu, sai Allah ya sauko domin ya duba tawaye nasu a bayyane. “Mu tafi” na uku hukunci ne, kuma “mu tafi” na biyu gwaji ne na gani. “Mu tafi” na farko yana wakiltar gazawarsu ta farko, kuma a annabce maimaituwar “mu tafi” sau uku tana bayyana tana nuna tsarin gwaji mai matakai uku na bisharar madawwamiya. Akwai ƙarin bayani mai yawa a cikin shaida game da tawayen Nimrod da faɗuwarsa, amma a nan muna kawai nuna cewa a karo na farko da Babila (Babel) ta faɗi, an bayyana alamar “sau bakwai,” kamar yadda “warwatsawa” take wakilta. Hukuncin Nimrod ya sami wakilci ta wurin warwatsawa, na Nebukadnezzar kuma ta wurin “sau bakwai,” na Belshazzar kuma ta wurin “dubu biyu da ɗari biyar da ashirin”.
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.
Sa hannun Alfa da Omega yana bayyana cewa layin annabci da surori na huɗu da na biyar suke wakilta, saƙon ruwan sama na ƙarshe ne na mala’ika na biyu da Kukan Tsakar Dare. Layin ya fara da faɗuwar Babila wadda Nebukadnezzar yake wakilta, yana nuna shekara ta 1798, wato lokacin da Babila ta ruhaniya (paparoma) ta faɗi a karo na farko. Sa’an nan a ƙarshen layin, Babila ta Belshazzar ta faɗi, tana nuna farkon ci gaba da faɗuwar Babila ta ruhaniya (paparoma kuma), wadda ta fara a rikicin dokar Lahadi. Akwai shaidu biyu na faɗuwar Babila a farkon layin, kuma akwai shaidu biyu a ƙarshen layin. Hikimar annabci tana gane sa hannun babban Farko da Ƙarshe, tana kuma ganin batun faɗuwar Babila shaida huɗu sun tabbatar da shi a cikin layin da surori na huɗu da na biyar na Daniyel suke wakilta.
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.
A cikin dangantakar misali da cikar misali ta Nebukadnezzar da Belshazzar, sa’ad da aka daidaita ta da kwanakin ƙarshe, muna ganin dabbar duniya a cikin yanayinta mai kama da ɗan rago ana wakilta ta da Nebukadnezzar, sa’an nan kuma, lokacin da take magana kamar maciji, muna ganin Belshazzar. Muna gani a cikin dangantakar annabci, ƙahon Republican da Kundin Tsarin Mulkin Amurka yake jagoranta yana wakilta ta da Nebukadnezzar, kuma kifar da Kundin Tsarin Mulkin ana wakilta ta da Belshazzar. Haka kuma za mu ga Nebukadnezzar a matsayin budurwa mai hikima, Belshazzar kuma a matsayin budurwa marar hikima.
We will continue our consideration of Daniel chapters four and five in the next article.
Za mu ci gaba da yin la’akari da surori na huɗu da na biyar na littafin Daniyel a talifi na gaba.
“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.
“An bai wa Belshazzar damammaki masu yawa na sanin da kuma aikata nufin Allah ba. Ya ga kakansa, Nebuchadnezzar, an kore shi daga hulɗar mutane. Ya ga hankalin da wannan sarki mai girman kai yake taƙama da shi an ƙwace masa daga wurin Wanda ya ba shi. Ya ga an kore sarkin daga mulkinsa, aka kuma mai da shi abokin dabbobin jeji. Amma son nishaɗi da ɗaukaka kai na Belshazzar sun shafe darussan da bai kamata ya taɓa mantawa da su ba; sai ya aikata zunubai irin waɗanda suka jawo fitattun hukunce-hukuncen Allah a kan Nebuchadnezzar. Ya ɓatar da damammakin da aka ba shi cikin alheri, yana ƙin amfani da damar da suke a gabansa domin ya san gaskiya. ‘Me zan yi domin in sami ceto?’ tambaya ce da wannan babban sarki amma wawa ya kauce mata ba tare da kulawa ba.”
“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.
“Wannan shi ne hatsarin da ke tattare da samarin yau marasa lura, marasa taka-tsantsan. Hannun Allah zai farkar da mai zunubi kamar yadda ya yi wa Belshazzar, amma ga mutane da yawa zai riga ya makara su tuba.
“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.
“Mai mulkin Babila yana da wadata da girma, kuma cikin girman kai da nishadin son zuciyarsa ya ɗaukaka kansa gāba da Allah na sama da ƙasa. Ya dogara ga ƙarfin hannunsa, ba tare da zaton cewa wani zai yi ƙarfin hali ya ce, ‘Don me kake yin wannan?’ Amma sa’ad da wannan hannu mai ban al’ajabi ya zana haruffa a bangon fadarsa, tsoro ya kama Belshazzar, ya kuma yi shiru. Cikin ɗan lokaci kaɗan aka tuɓe shi sarai daga ƙarfinsa, aka kuma ƙasƙantar da shi kamar yaro. Ya gane cewa yana ƙarƙashin ikon Ɗaya wanda ya fi Belshazzar girma. Ya kasance yana yi wa abubuwa masu tsarki ba’a. Yanzu lamirinsa ya farka. Ya gane cewa an ba shi gata na sanin nufin Allah da kuma aikata shi. Tarihin kakansa ya bayyana a gabansa sarai kamar rubutun da ke jikin bango.” Bible Echo, Afrilu 25, 1898.