The symbol of Nebuchadnezzar in chapter four is amazing. His “seven times,” typified the periods of time that paganism (the daily), and papalism (the transgression of desolation), trampled down the sanctuary and host.
Alamarar Nebukadnezzar a sura ta huɗu abin ban mamaki ne ƙwarai. “Lokuta bakwai” nasa sun kasance misalin waɗannan tsawon zamanai waɗanda arna (na yau da kullum), da papanci (laifin ƙazantar da ke kawo kufai), suka tattake Wuri Mai Tsarki da runduna.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Sa’an nan na ji wani tsarkake yana magana, sai wani tsarkake kuma ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wahayin nan game da hadayar yau da kullum, da laifin ƙazantarwa mai hallaka, zai kai ga a ba da Wuri Mai Tsarki da rundunar su zama abin tattakewa a ƙarƙashin ƙafafu? Daniyel 8:13.
The trampling down of “both the sanctuary and the host,” noted in verse thirteen, represents the “seven times” that was the last of two of God’s indignations; and Nebuchadnezzar’s “seven times” is representing the “seven times” that was the first of God’s indignations, but both are represented as the same line prophetically.
Murƙushewar “wuri mai tsarki da rundunar,” wadda aka ambata a aya ta goma sha uku, tana wakiltar “lokuta bakwai” waɗanda suka kasance na ƙarshen biyu daga cikin fushin Allah; kuma “lokuta bakwai” na Nebukadnezzar suna wakiltar “lokuta bakwai” waɗanda suka kasance na farkon fushin Allah, amma dukansu an wakilta su a annabce a matsayin layi guda ɗaya.
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. 2 Kings 21:13.
Zan kuma miƙa igiyar awo ta Samariya a kan Urushalima, da ma’aunin gidan Ahab; zan kuwa goge Urushalima kamar yadda mutum yake goge kwano, yana gogewa yana kuma juya shi ƙasa-ƙasa. 2 Sarakuna 21:13.
Daniel chapter eight, and verse thirteen, is addressing the second line of God’s indignations, as brought upon the southern kingdom of Judah, beginning in 677 BC. Nebuchadnezzar’s “seven times,” represents the line of God’s first indignation, as brought upon the northern kingdom of Israel, beginning in 723 BC. Nebuchadnezzar’s “seven times” represents twelve hundred and sixty years that paganism trampled down the sanctuary and host, followed by the twelve hundred and sixty years that papalism trampled down the sanctuary and host.
Daniyel sura ta takwas, da aya ta goma sha uku, tana magana ne game da layi na biyu na fushin Allah, kamar yadda aka kawo a kan masarautar kudu ta Yahuza, tun daga 677 K.H. “lokuta bakwai” na Nebukadnezzar suna wakiltar layin farko na fushin Allah, kamar yadda aka kawo a kan masarautar arewa ta Isra’ila, tun daga 723 K.H. “lokuta bakwai” na Nebukadnezzar suna wakiltar shekaru dubu ɗaya da ɗari biyu da sittin da arna suka tattake Wuri Mai Tsarki da rundunar, sa’an nan kuma suka biyo bayan su shekaru dubu ɗaya da ɗari biyu da sittin da tsarin paparoma ya tattake Wuri Mai Tsarki da rundunar.
Papalism is simply paganism covered with the profession of Christianity. “Baptized paganism” as it were. There is nothing that represents Christ or Christianity in Catholicism. The world learned that fact in the history of the Dark Ages, but since 1798, the world has forgotten. The papacy has the same heart as paganism. The religion and the rites of the religions are identical. Nebuchadnezzar’s judgment of “seven times,” consisted of him being given the heart of a beast. The beast’s heart he was given was the heart that represented the religion of paganism, whether it was outright paganism or cloaked paganism in the form of Catholicism. Sister White identifies that the dragon in Revelation twelve is Satan, but in a secondary sense it is pagan Rome.
Fafitikaroma ba komai ba ne face arna da aka rufe da furcin Kiristanci. “Arnar da aka yi wa baftisma,” kamar yadda za a ce. Babu wani abu a Katolika da yake wakiltar Kristi ko Kiristanci. Duniya ta koyi wannan gaskiya a tarihin Zamanin Duhu, amma tun daga 1798, duniya ta manta. Fafaroma na da zuciya iri ɗaya da arna. Addinin da kuma ibadun waɗannan addinai iri ɗaya ne. Hukuncin Nebukadnezzar na “lokuta bakwai,” ya ƙunshi ba shi zuciyar dabba. Zuciyar dabbar da aka ba shi ita ce zuciyar da take wakiltar addinin arna, ko dai arna a fili ko kuwa arnar da aka ɓoye cikin suturar Katolika. Sister White ta bayyana cewa macijin da ke cikin Ru’ya ta Yohanna sura ta goma sha biyu Shaiɗan ne, amma a ma’ana ta biyu kuma, Roma arniya ce.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Saboda haka, yayin da dodon, da farko, yake wakiltar Shaiɗan, a ma’ana ta biyu kuma, alama ce ta Roma arna.” The Great Controversy, 439.
The beast that Nebuchadnezzar represented for “seven times,” was the beast of the dragon for twelve hundred and sixty days, and then the beast of Catholicism for another twelve hundred and sixty days. At the end of those days Nebuchadnezzar is a symbol of the United States, which is ultimately the false prophet. Prophetically Nebuchadnezzar represented the dragon, the beast and the false prophet which are the three-fold powers that make up spiritual Babylon, and who lead the world to Armageddon. Nebuchadnezzar represents literal Babylon, and in so doing he was employed as a symbol of all three of the powers that make up spiritual Babylon of the last days.
Dabbar da Nebukadnezzar ya wakilta na “lokatai bakwai,” ita ce dabbar macijin nan na kwana dubu ɗari biyu da sittin, sa’an nan kuma dabbar Katolika ta wasu kwana dubu ɗari biyu da sittin. A ƙarshen waɗannan kwanaki Nebukadnezzar alama ce ta Amurka, wadda a ƙarshe ita ce annabin ƙarya. A annabce Nebukadnezzar ya wakilci macijin, da dabbar, da annabin ƙarya, waɗanda su ne ikonai uku-uku da suka haɗa Babila ta ruhaniya, kuma waɗanda suke jagorantar duniya zuwa Armageddon. Nebukadnezzar yana wakiltar Babila ta zahiri, kuma da yin haka an yi amfani da shi a matsayin alamar dukan ikonai ukun da suka haɗa Babila ta ruhaniya ta kwanakin ƙarshe.
In order to recognize the symbolism just identified it is important to first locate Nebuchadnezzar in 1798, when his kingdom is restored at the end of the “seven times.” We will establish this waymark in Daniel chapter four, before we begin to proceed through the chapter in a more systematic fashion.
Domin gane alamar annabcin da aka riga aka fayyace, yana da muhimmanci da fari a gano inda Nebukadnezzar yake a shekara ta 1798, sa’ad da aka maido da mulkinsa a ƙarshen “lokuta bakwai.” Za mu kafa wannan alamar hanya a sura ta huɗu ta Daniyel, kafin mu fara bi ta cikin surar cikin tsari mai ƙa’ida.
At the “time of the end” in 1798, the book of Daniel was unsealed, and the book then fulfilled its purpose of presenting an increasing light that would test, purify and produce two classes of worshippers. The unsealing of the book of Daniel marks the beginning of the three-step testing process that is based upon the truths revealed at that time.
A “lokacin ƙarshe” a shekara ta 1798, an buɗe littafin Daniyel, kuma littafin ya cika manufarsa ta gabatar da ƙarin haske da zai gwada, ya tsarkake, kuma ya haifar da rukuni biyu na masu sujada. Buɗewar littafin Daniyel ita ce alamar farkon tsarin gwaji mai matakai uku wanda ya ginu bisa ga gaskiyar da aka bayyana a wancan lokaci.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, kuma a gwada su; amma mugaye za su yi mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.
The prophetic purpose of the unsealing of the book that consists of the book of Daniel and the book of Revelation, is to test the generation that is alive during the history that the book is unsealed. In Daniel twelve, there are three time prophecies that are identified. The first is the twelve hundred and sixty years that the power of the holy people was to be scattered.
Manufar annabci ta buɗe littafin da ya ƙunshi littafin Daniyel da littafin Ru’ya ta Yohanna ita ce a gwada tsarar da take da rai a cikin tarihin da aka buɗe littafin a cikinsa. A cikin Daniyel goma sha biyu, akwai annabce-annabcen lokaci guda uku da aka fayyace. Na fari shi ne shekaru dubu ɗaya da ɗari biyu da sittin, lokacin da za a watse ikon mutanen tsarkaka.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:4–7.
Amma kai, ya Daniyel, ka rufe waɗannan kalmomi, ka kuma hatimce littafin har zuwa lokacin ƙarshe: da yawa za su yi ta kai-komo, ilimi kuma zai ƙaru. Sa’an nan ni Daniyel na duba, sai ga waɗansu biyu suna tsaye, ɗaya a wannan gefen bakin kogin, ɗayan kuwa a wancan gefen bakin kogin. Sai wani ya ce wa mutumin da yake sanye da lilin, wanda yake bisa ruwan kogin, Har yaushe ne zai kai ga ƙarshen waɗannan abubuwan al’ajabi? Sai na ji mutumin da yake sanye da lilin, wanda yake bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya rantse da Mai rai har abada cewa zai zama domin lokaci ɗaya, da lokuta, da rabin lokaci; kuma idan ya gama warwatsa ikon tsarkakan mutane, to, duk waɗannan abubuwa za su cika. Daniyel 12:4–7.
The other two prophetic periods in chapter twelve are twelve hundred and ninety days and thirteen hundred and thirty-five days.
Sauran lokuta biyu na annabci a sura ta goma sha biyu su ne kwanaki dubu ɗaya da ɗari biyu da casa’in da kwanaki dubu ɗaya da ɗari uku da talatin da biyar.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:8–12.
Sai na ji, amma ban fahimta ba; sai na ce, Ya Ubangijina, mene ne zai zama ƙarshen waɗannan abubuwa? Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe waɗannan kalmomi, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: kuma babu wani daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Kuma daga lokacin da za a kawar da hadayar kullum, a kuma kafa abin ƙyama mai jawo hallaka, za a yi kwana dubu ɗaya da ɗari biyu da casa’in. Mai albarka ne wanda ya yi haƙuri, ya kuma kai ga kwana dubu ɗaya da ɗari uku da talatin da biyar. Daniyel 12:8–12.
In the verses the “time of the end,” is twice referenced and defined as the point when the words of Daniel would be unsealed. The words that are the subject of being unsealed at the “time of the end” are the three prophetic periods of twelve hundred and sixty (time, times, and a half), twelve hundred and ninety, and thirteen hundred and thirty-five. Two of the three periods are defined as “days.” Two of the three ended in 1798, and the third ended at the very end of 1843. It is at the very end of 1843, for the verse states, “blessed is he that waiteth, and cometh to…”
A cikin ayoyin, an ambaci “lokacin ƙarshe” sau biyu, kuma an bayyana shi a matsayin lokacin da za a buɗe hatimin kalmomin Daniyel. Kalmomin da ake nufi da buɗe hatiminsu a “lokacin ƙarshe” su ne lokuta uku na annabci: dubu ɗaya da ɗari biyu da sittin (lokaci, lokuta, da rabin lokaci), dubu ɗaya da ɗari biyu da casa’in, da dubu ɗaya da ɗari uku da talatin da biyar. Biyu daga cikin lokutan ukun an bayyana su a matsayin “kwanaki.” Biyu daga cikin ukun sun ƙare a shekara ta 1798, na ukun kuma ya ƙare a daidai ƙarshen shekara ta 1843. A daidai ƙarshen shekara ta 1843 ne, domin ayar ta ce, “mai albarka ne wanda ya jira, kuma ya kai ga…”
The word “cometh,” means touches. Blessed therefore is he who waits, and also touches the first day of 1844. The tarrying time of the parable of the ten virgins began at the first disappointment in Millerite history, and that disappointment arrived on the very last day of 1843, and the very last day of 1843, touches the very first day of 1844. The blessing of waiting began when the tarrying time began at the first disappointment.
Kalmar nan “cometh,” na nufin ya taɓa. Saboda haka, mai albarka ne wanda yake jira, kuma yake taɓa rana ta fari ta shekara ta 1844. Lokacin jinkirin da ke cikin misalin budurwai goma ya fara ne a farkon abin kunya a tarihin Millerawa, kuma wannan abin kunyar ya zo a ainihin rana ta ƙarshe ta shekara ta 1843, kuma ainihin rana ta ƙarshe ta shekara ta 1843 tana taɓa ainihin rana ta fari ta shekara ta 1844. Albarkar jira ta fara ne sa’ad da lokacin jinkiri ya fara a farkon abin kunyar.
There is a great deal more to address in these verses, but the point we are considering here is the prophetic role of Daniel. The purpose of the book of Daniel, which Daniel represents in the passage, is to produce a three-step testing process when the book is unsealed. Daniel was told to go his way until the time of the end when the book was to be unsealed. The conclusion of the chapter emphasizes what will happen when the time of the end arrives.
Akwai abubuwa da yawa ƙwarai da za a ƙara tattaunawa a cikin waɗannan ayoyi, amma batun da muke dubawa a nan shi ne matsayin annabci na Daniyel. Manufar littafin Daniyel, wanda Daniyel yake wakilta a cikin wannan nassi, ita ce samar da tsarin gwaji mai matakai uku lokacin da aka buɗe littafin. An gaya wa Daniyel ya tafi kan hanyarsa har zuwa lokacin ƙarshe, sa’ad da za a buɗe littafin. Ƙarshen surar yana jaddada abin da zai faru sa’ad da lokacin ƙarshe ya iso.
But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.
Amma ka tafi kan hanyarka har zuwa ƙarshe ya zo: gama za ka huta, kuma za ka tsaya a matsayinka a ƙarshen kwanaki. Daniel 12:13.
The book of Daniel was to stand in its lot at the end of the prophetic days of Daniel.
Littafin Daniyel zai tsaya a rabonsa a ƙarshen kwanakin annabcin Daniyel.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Sa’ad da Allah ya ba mutum aiki na musamman da zai yi, ya kamata ya tsaya a rabonsa da matsayinsa kamar yadda Daniyel ya yi, a shirye ya amsa kiran Allah, a shirye ya cika manufarsa.” Manuscript Releases, juzu’i na 6, 108.
At the time of the end in 1798, Daniel stood in his lot, which is expressed in verse thirteen as “at the end of the days.” The end of Nebuchadnezzar’s banishment of “seven times” identifies 1798, for it concluded at “the end of the days.”
A lokacin ƙarshe a 1798, Daniyel ya tsaya a rabonsa, abin da aka bayyana a aya ta goma sha uku da cewa “a ƙarshen kwanaki.” Ƙarshen korar Nebukadnezzar ta “lokuta bakwai” ya tabbatar da 1798, gama ta ƙare ne “a ƙarshen kwanaki.”
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase. Daniel 4:34–37.
A ƙarshen kwanaki kuwa ni Nebukadnezzar na ɗaga idanuna zuwa sama, hankalina kuma ya komo gare ni; sai na yabi Maɗaukaki, na kuma yi yabo da girmamawa ga wanda yake rayayye har abada, wanda mulkinsa madawwamiyane, mulkinsa kuwa yana daga tsara zuwa tsara. Kuma dukan mazaunan duniya ana ɗaukar su kamar ba kome ba; yana kuwa aikatawa bisa ga nufinsa cikin rundunar sama da kuma a cikin mazaunan duniya; babu kuma wanda zai iya hana hannunsa, ko ya ce masa, Me kake yi? A daidai wannan lokaci hankalina ya komo gare ni; domin ɗaukakar mulkina kuma, darajata da haskena suka komo gare ni; mashawartana da manyana suka neme ni; aka kuma tabbatar da ni cikin mulkina, aka ƙara mini mafificiyar ɗaukaka. Yanzu ni Nebukadnezzar ina yabo, ina ɗaukaka, ina kuma girmama Sarkin sama, wanda dukan ayyukansa gaskiya ne, hanyoyinsa kuwa shari’a ne; kuma waɗanda suke tafiya cikin girman kai yana da iko ya ƙasƙantar da su. Daniyel 4:34–37.
The expression “end of the days” represents the time of the end in 1798. Nebuchadnezzar was then established in his kingdom, which was no longer the history of the beasts of paganism and papalism. At that point, Nebuchadnezzar represented a fully converted man, and in so doing represented the earth beast of Bible prophecy that began to reign in 1798, and it began as a lamb, though it was destined to eventually speak as a dragon. He represents the earth beast that would reign for seventy symbolic years in fulfillment of Isaiah twenty-three, just as his literal kingdom reigned for seventy literal years. The symbolism is “air tight.”
Maganar nan “ƙarshen kwanaki” tana wakiltar lokacin ƙarshe a shekara ta 1798. A lokacin ne aka kafa Nebukadnezzar a mulkinsa, wanda ba ya kuma kasancewa tarihin namomin jeji na arna da na tsarin paparoma. A wannan matsayi, Nebukadnezzar ya wakilci mutumin da ya tuba ƙwarai sarai, kuma da yin haka ya wakilci dabbar ƙasa ta annabcin Littafi Mai Tsarki wadda ta fara mulki a shekara ta 1798; ta kuma fara ne a matsayin ɗan rago, ko da yake an ƙaddara mata daga baya ta yi magana kamar maciji. Yana wakiltar dabbar ƙasa wadda za ta yi mulki na shekaru saba’in na alama domin cikar Ishaya ashirin da uku, kamar yadda mulkinsa na zahiri ya yi sarauta na shekaru saba’in na zahiri. Alamar tana “rufaffe tsaf.”
Nebuchadnezzar represents a prophetic link between the three powers represented in Revelation chapters twelve and thirteen. There they are identified as the dragon, the sea beast and the earth beast. In Revelation sixteen they are identified as the three powers that lead the world to Armageddon. Nebuchadnezzar’s “seven times,” ties together all three of those beasts, for literal Babylon illustrates spiritual Babylon, and the same line of prophecy that is located in the book of Daniel is taken up in the book of Revelation, for the two books bring each other to perfection.
Nebukadnezzar yana wakiltar mahaɗin annabci tsakanin ikoki uku da aka wakilta a cikin Wahayi surori na goma sha biyu da na goma sha uku. A can an gane su a matsayin macijin, dabbar teku, da dabbar ƙasa. A cikin Wahayi goma sha shida kuma, an gane su a matsayin ikoki uku waɗanda suke jagorantar duniya zuwa Armageddon. “Lokuta bakwai” na Nebukadnezzar suna ɗaure dukkan waɗannan dabbobi uku wuri guda, gama Babila ta zahiri tana misalta Babila ta ruhaniya, kuma irin wannan jerin annabci da yake cikin littafin Daniyel an ci gaba da shi a cikin littafin Wahayi, gama littattafan biyu suna kai juna ga cikar kamala.
Nebuchadnezzar represents 1798 as a prophetic link between the dragon, the beast and the false prophet. 1798 was “the time of the end” for the message of the first angel and the Millerite history. William Miller was led to place all of his prophetic structure upon his recognition of the dragon of paganism and the beast of Catholicism, but he did not see the United States as the earth beast and false prophet. He could see the history prior to “the time of the end” in 1798, but the future was yet future. At “the time of the end” in 1989, all three powers would then be recognized.
Nebukadnezzar yana wakiltar shekara ta 1798 a matsayin mahaɗin annabci tsakanin macijin, dabbar da annabin ƙarya. Shekara ta 1798 ita ce “lokacin ƙarshe” ga saƙon mala’ika na fari da tarihin Millerite. An bishe William Miller ya gina dukan tsarin annabcinsa bisa ga fahimtarsa game da macijin arna da dabbar Katolika, amma bai ga Amurka a matsayin dabbar ƙasa da annabin ƙarya ba. Ya iya ganin tarihin da ya gabaci “lokacin ƙarshe” a 1798, amma abin da ke gaba har yanzu yana nan a gaba. A “lokacin ƙarshe” a 1989, a sa’an nan za a gane dukan waɗannan iko uku.
The unsealing of the prophetic recognition of the dragon and beast in 1798, is represented by the Ulai River of chapters seven, eight and nine. The unsealing of the prophetic recognition of the dragon, beast and false prophet in 1989, is represented by the Hiddekel River of chapters ten, eleven and twelve. Nebuchadnezzar represents the movement of the first angel that arrived in 1798, and he typifies Belshazzar who represents the movement of the third angel that arrived in 1989. For this reason, Nebuchadnezzar’s second dream, in chapter four, represents the message of the first angel.
Buɗewar fahimtar annabci game da macijin da dabba a shekara ta 1798, an wakilta ta wurin Kogin Ulai na surori bakwai, takwas da tara. Buɗewar fahimtar annabci game da maciji, dabba da annabin ƙarya a shekara ta 1989, an wakilta ta wurin Kogin Hiddekel na surori goma, goma sha ɗaya da goma sha biyu. Nebukadnezzar yana wakiltar motsin mala’ika na fari da ya iso a shekara ta 1798, kuma yana zama alamar Belshazzar wanda yake wakiltar motsin mala’ika na uku da ya iso a shekara ta 1989. Saboda wannan dalili, mafarki na biyu na Nebukadnezzar, a sura ta huɗu, yana wakiltar saƙon mala’ika na fari.
Nebuchadnezzar’s “seven times” concluded at “the time of the end” in 1798, with the arrival of the warning message of judgment to come. At the “end of the days,” he is a converted man, thus representing the Republican horn of the earth beast, when it was lamblike. He simultaneously represents the Philadelphian Protestant horn of the earth beast.
“Lokuta bakwai” na Nebukadnezzar sun ƙare a “lokacin ƙarshe” a shekara ta 1798, tare da isowar saƙon gargaɗin hukunci mai zuwa. A “ƙarshen kwanaki,” shi mutum ne da ya tuba, saboda haka yana wakiltar ƙahon Jamhuriya na dabbar duniya, a lokacin da take kamar ɗan rago. A lokaci guda kuma yana wakiltar ƙahon Furotesta na Filadelfiya na dabbar duniya.
As the first king of Babylon, he typifies Belshazzar the last king of Babylon. His judgment was typified by the judgment of Nimrod, and in turn typified the judgment of Belshazzar. His judgment represented the opening of the investigative judgment on October 22, 1844.
A matsayinsa na sarkin Babila na farko, ya kasance alamar Belshazzar, sarkin Babila na ƙarshe. An yi alamar hukuncinsa ta wurin hukuncin Nimrod, kuma kuma ya kasance alamar hukuncin Belshazzar. Hukuncinsa ya wakilci buɗewar shari’ar bincike a ranar 22 ga Oktoba, 1844.
Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I thought it good to show the signs and wonders that the high God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Daniel 4:1–5.
Nebukadnezzar sarki, ga dukan mutane, al’ummai, da harsuna, waɗanda suke zaune a cikin dukan duniya; salama ta ƙaru a gare ku. Na ga ya dace in bayyana alamu da abubuwan al’ajabi waɗanda Maɗaukakin Allah ya aikata mini. Yaya girman alamunsa! kuma yaya ƙarfin abubuwan al’ajabinsa! Mulkinsa mulki ne madawwami, ikon sarautarsa kuma daga tsara zuwa tsara ne. Ni, Nebukadnezzar, ina cikin kwanciyar hankali a gidana, kuma ina yalwata a fadata: sai na ga mafarki wanda ya tsoratar da ni, tunane-tunanen da suke kan gadona da wahayin da suke cikin kaina kuma suka dame ni. Daniyel 4:1–5.
The dream made Nebuchadnezzar afraid, and the symbolism of the dream represents the everlasting gospel of the first angel, which commands men to “fear God.”
Mafarkin ya sa Nebukadnezzar ya ji tsoro, kuma alamar da ke cikin mafarkin tana wakiltar bishara madawwamiya ta mala’ika na fari, wadda take umartar mutane su “ji tsoron Allah.”
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.
Sai na ga wani mala’ika kuma yana tashi a tsakiyar sararin sama, yana da bishara madawwamiya domin ya yi wa waɗanda suke zaune a bisa duniya wa’azi, da kowace al’umma, da kabila, da harshe, da jama’a, yana faɗi da babbar murya cewa, Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo: ku kuma yi masa sujada, shi wanda ya yi sama, da ƙasa, da teku, da maɓuɓɓugan ruwaye. Ru’ya ta Yohanna 14:6, 7.
The everlasting gospel is a three-step message, the first step, as represented in the first angel, is to fear God, the second step is to give him glory and the third is represented by the hour of his judgment. “Glory” represents character, and the second “go to” in the story of Nimrod’s rebellion is where the character of the city and the tower was investigated. It was an investigative judgment. The combination of church and state is the image of the beast, and Nimrod’s second step was in manifesting the image of the beast, but the second step of the everlasting gospel produces a glorification of God’s character, not Nimrod’s.
Bisharar nan ta har abada saƙo ne mai matakai uku; mataki na farko, kamar yadda aka wakilta a cikin mala’ika na fari, shi ne a ji tsoron Allah; mataki na biyu shi ne a ba shi ɗaukaka; na ukun kuma ana wakiltarsa da sa’ar shari’arsa. “Ɗaukaka” tana wakiltar hali, kuma “je mu” na biyu a cikin labarin tawaye na Nimrod shi ne inda aka bincika halin birnin da hasumiyar. Hukunci ne na bincike. Haɗuwar ikkilisiya da ƙasa ita ce siffar dabbar, kuma mataki na biyu na Nimrod ya kasance cikin bayyana siffar dabbar, amma mataki na biyu na bisharar nan ta har abada yana haifar da ɗaukaka ga halin Allah, ba na Nimrod ba.
Nebuchadnezzar’s fear is a symbol of the first test, just as was Daniel’s choice to not eat Babylon’s diet, for Daniel feared God. The first angel arrived in history in 1798, and was thereafter empowered on August 11, 1840. Nebuchadnezzar’s dream locates the arrival of the first message at the time of the end in 1798.
Tsoron Nebukadnezzar alama ce ta gwaji na farko, kamar yadda zaɓin Daniyel na ƙin cin abincin Babila ya kasance, domin Daniyel yana tsoron Allah. Mala’ikan farko ya bayyana cikin tarihi a shekara ta 1798, kuma daga baya aka ba shi iko a ranar 11 ga Agusta, 1840. Mafarkin Nebukadnezzar yana nuna zuwan saƙon farko a lokacin ƙarshe a shekara ta 1798.
I saw a dream which made me afraid, and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the astrologers, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying, O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Daniel 4:5–9.
Na ga mafarki wanda ya sa na ji tsoro, tunane-tunanen da suka zo mini a kan gadona da wahayin da ke cikin kaina kuma suka dame ni. Saboda haka na ba da umarni a kawo dukan masu hikimar Babila gabana, domin su sanar da ni fassarar mafarkin. Sai masu sihiri, da masu nazarin taurari, da Kaldiyawa, da masu duba suka shigo; na faɗa musu mafarkin a gabansu, amma ba su sanar da ni fassararsa ba. Amma a ƙarshe Daniyel ya shigo gabana, wanda sunansa Belteshasar ne, bisa ga sunan allahna, kuma a cikinsa akwai ruhun alloli masu tsarki; sai na faɗa masa mafarkin, ina cewa, Ya Belteshasar, shugaban masu sihiri, domin na sani ruhun alloli masu tsarki yana a cikinka, kuma babu wani asiri da yake gagare ka, ka faɗa mini wahayin mafarkina da na gani, da fassararsa. Daniyel 4:5–9.
The arrival of the first message at the time of the end in 1798, that is represented by Nebuchadnezzar’s fear, marks the point when the book of Daniel was to be unsealed.
Isowar saƙon farko a lokacin ƙarshe a shekara ta 1798, wanda tsoron Nebukadnezzar yake wakilta, yana nuna lokacin da ya kamata a buɗe littafin Daniyel.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. … And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Amma kai, ya Daniyel, ka rufe kalmomin nan, ka kuma hatimce littafin har zuwa lokacin ƙarshe: mutane da yawa za su yi ta kai da kawo, ilimi kuma zai ƙaru. … Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: ba kuwa ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:4, 9, 10.
When the book of Daniel was unsealed at “the time of the end”, men were called to come and investigate the increase of knowledge, and that call eventually produced two classes of worshippers. One class could not understand and the other class could. The wise men of Babylon, represented as “the magicians, the astrologers, the Chaldeans, and the soothsayers” could not understand, but Daniel understood. The Babylonian “wise men” could not understand, and therefore represent the wicked. Daniel represented the wise.
Sa’ad da aka buɗe littafin Daniyel a “lokacin ƙarshe”, aka kira mutane su zo su bincika ƙaruwa cikin sani, kuma wannan kiran daga bisani ya haifar da rukuni biyu na masu bauta. Rukuni ɗaya bai iya fahimta ba, ɗayan kuma ya iya. Masu hikimar Babila, waɗanda aka wakilta a matsayin “masu sihiri, da masu duba taurari, da Kaldiyawa, da masu duba” ba su iya fahimta ba, amma Daniyel ya fahimta. “Masu hikima” na Babila ba su iya fahimta ba, sabili da haka suna wakiltar miyagu. Daniyel ya wakilci masu hikima.
We will continue Daniel chapter four in the next article.
Za mu ci gaba da Daniyel sura ta huɗu a talifi na gaba.
“Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.
“Waɗanda ba su da aminci ga aikin Allah suna da rashi na ƙa’ida; muradunsu ba irin waɗanda za su kai su su zaɓi abin da yake daidai a ƙarƙashin kowane irin yanayi ba ne. Ya kamata bayin Allah su riƙa ji a kowane lokaci cewa suna ƙarƙashin idon Mai aikinsu. Shi wanda ya kalli biki mai tsarkakewa da aka yi wa alfasha na Belshazzar yana nan a dukan cibiyoyinmu, a ɗakin lissafin ɗan kasuwa, a keɓaɓɓen wurin aikinsa; kuma hannun nan marar jini tabbatacce yake rubuta sakacinku kamar yadda ya rubuta hukunci mai ban tsoro na sarkin mai saɓo. An rubuta hukuncin Belshazzar da kalmomin wuta, ‘An auna ka cikin ma’auni, aka same ka da rashi’; kuma idan kuka kasa cika wajibanku da Allah ya ɗora muku, hukuncinku zai zama iri ɗaya.” Messages to Young People, 229.