Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
Bikin Belshazzar yana bayyana “sa’ar” dokar Lahadi, amma yana mai da muhimmanci ne a kan shari’ar ƙahon Republican. Siffar zinariya ta Nebukadnezzar a cikin Daniyel sura ta uku, tana sanya wannan tarihi ɗaya a cikin mahallin amintattun mutanen Allah waɗanda a sa’an nan aka ɗaga su a matsayin tuta. Daniyel sura ta shida, tana magana game da wannan layi ɗaya, amma tana magana ne game da rawar ƙahon Furotesta. Belshazzar yana wakiltar “ƙasa,” kuma ya kira dubu ɗaya daga cikin “iyayengijinsa.”
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
Sarki Belshazzar ya yi babban biki domin manyansa dubu ɗaya, kuma ya sha ruwan inabi a gaban su dubu ɗin. Belshazzar kuwa, sa’ad da yake ɗanɗanar ruwan inabin, ya ba da umarni a kawo tasoshin zinariya da azurfa waɗanda ubansa Nebukadnezzar ya ɗauko daga haikalin da yake a Urushalima; domin sarki, da manyansa, da matansa, da ƙwarƙwaransa su sha a cikinsu. Sai aka kawo tasoshin zinariyar da aka ɗauko daga haikalin gidan Allah wanda yake a Urushalima; sarki kuma, da manyansa, da matansa, da ƙwarƙwaransa, suka sha a cikinsu. Suka sha ruwan inabi, suka yabi allolin zinariya, da na azurfa, da na tagulla, da na ƙarfe, da na itace, da na dutse. A wannan sa’ar nan kuwa sai yatsun hannun mutum suka bayyana, suka rubuta a gaban fitila a kan shafin bangon fādar sarki; sarkin kuwa ya ga sashen hannun da yake rubutun. Daniyel 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
Lambar “goma” tana wakiltar macijin, kuma ɗari, da dubu, faɗaɗa wannan alama ɗaya ce kawai. A sura ta shida, ɗari da ashirin suna tura dokar yaudara, kuma ɗari da ashirin alama ce ga firistoci. Idan aka yi la’akari da “layi bisa layi,” liyafar Belshazzar tana kwatanta hukunci a kan gurɓatacciyar tafiyar mulki, da kuma hukuncin gurɓatacciyar tafiyar coci. Belshazzar ya bugu da ruwan inabin Babila, sa’an nan ya ƙudura ya ƙazantar da tsarkakakkun tasoshin Haikalin Allah a Urushalima.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
“Annabin ya ce, ‘Na ga wani mala’ika kuma yana saukowa daga sama, yana da babban iko; kuma duniya ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babila babba ta faɗi, ta faɗi, kuma ta zama mazaunin aljanu’ (Wahayin Yahaya 18:1, 2). Wannan shi ne wannan saƙo ɗin da mala’ika na biyu ya bayar. Babila ta faɗi, ‘saboda ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Wahayin Yahaya 14:8). Mene ne wannan ruwan inabin?—Koyarwarta ta ƙarya. Ta bai wa duniya Asabar ta ƙarya maimakon Asabar ta doka ta huɗu, kuma ta maimaita ƙaryar da Shaiɗan ya fara gaya wa Hauwa’u a Adnin—mutuwa-babu ta ruhu ta halitta. Kuskure masu kama da juna da yawa ta yaɗa ko’ina da ko’ina, ‘tana koyar da dokokin mutane a matsayin koyaswa’ (Matiyu 15:9).” Selected Messages, littafi na 2, 118.
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Ruwan inabin da Belshazzar yake sha shi ne Asabar ta gumaka ta paparoma, gama wannan biki ya wakilci “sa’a” ta annabci ta dokar Lahadi. Kayan haikalin da ya kawo cikin zauren biki ba su wakilta tawaye ga Allah kaɗai ba, amma kayan tsarkaka kuma suna wakiltar mutanen Allah, gama abin zahiri yana wakiltar abin ruhaniya, kuma mutane tasoshi ne.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Duk da haka, tushen Allah yana tsaye da ƙarfi, yana da wannan hatimi, Ubangiji ya san waɗanda suke nasa. Kuma, Bari kowa da ya ambaci sunan Kristi ya rabu da mugunta. Amma a cikin babban gida ba akwai tasoshin zinariya da na azurfa kaɗai ba, amma har da na itace da na ƙasa; waɗansu domin girma, waɗansu kuma domin wulakanci. Saboda haka, in mutum ya tsarkake kansa daga waɗannan, zai zama tukunyar girma, tsarkakakkiya, mai dacewa ga amfanin maigida, kuma shiryarriya ga kowane aiki nagari. 2 Timothawus 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
A daidai lokacin da ake ƙazantar da mutanen Allah ta wurin tilasta bautar Lahadi, rubutun da ya bayyana da harshen wuta yana shelanta halakar Belshazzar.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.
A daidai wannan sa’a ne sai yatsun hannun mutum suka bayyana, suka rubuta a gaban fitila a kan filastar bangon fādar sarki; sarkin kuwa ya ga ɓangaren hannun da yake rubutawa. Sa’an nan fuskar sarkin ta canja, tunaninsa kuma ya dame shi, har ƙasusuwan ƙugunsa suka saki, gwiwowinsa kuma suka buga juna. Sai sarkin ya yi kira da ƙarfi a shigo da masu duba taurari, da Kaldiyawa, da masu duba. Sarkin kuwa ya yi magana, ya ce wa masu hikimar Babila, “Duk wanda ya karanta wannan rubutu, ya kuma nuna mini fassararsa, za a sa masa tufafin ja, a kuma sa masa sarkar zinariya a wuyansa, kuma zai zama mai mulki na uku a cikin mulkin.” Daniyel 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
A tarihi, ana fahimtar wannan nassi da cewa yana bayyana cewa mahaifin Belshazzar ya bar masa kursiyin siyasa, kuma saboda wannan ne mafi girman abin da ɗansa zai iya bayarwa domin fassarar rubutun hannun shi ne matsayi na zama mai mulki na uku. Kafin a kai ga dokar Lahadi a Amurka, shugabancin siyasa zai kasance a matsayin mai biyayya ga shugabancin addini wanda zai kasance yana aiki domin gabatar da sabon salo na sujada. Siffar dabbar tana wakiltar haɗuwar coci da jiha tare da coci ce ke iko da dangantakar, kuma a lokacin dokar Lahadi Belshazzar shi ne sarkin siyasa, sabili da haka yana alamta jiha, amma shi dai na biyu ne kawai a ƙarƙashin ikon addini na mahaifinsa. Mafi girman abin da zai iya bayarwa ga Daniyel shi ne ya zama na uku.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
“Sa’ad da ikkilisiyar farko ta gurɓace ta wajen kaucewa daga sauƙin bishara kuma ta rungumi al’adu da ibadu na arna, sai ta rasa Ruhu da ikon Allah; kuma domin ta mallaki lamiran mutane, sai ta nemi goyon bayan ikon mulkin duniya. Sakamakon haka shi ne papacy, ikkilisiyar da ta mallaki ikon gwamnati kuma ta yi amfani da shi domin ciyar da manufofinta gaba, musamman wajen hukunta ‘bidi’a.’ Domin Amurka ta kafa surar dabbar, dole ne ikon addini ya mallaki gwamnatin farar hula har ya zama ikon gwamnati ma ikkilisiya za ta yi amfani da shi don cim ma nata manufofi....”
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
“Tilasta kiyaye Lahadi a wajen ikklisiyoyin Furotesta tilastawa ne ga bautar papanci—ga dabbar. Waɗanda, suna fahimtar da’awar doka ta huɗu, suka zaɓi kiyaye na ƙarya maimakon Asabar ta gaskiya, ta haka suna ba da sujada ga waccan iko da ta wurinsa kaɗai aka umurce shi. Amma a cikin ainihin aikin tilasta wajibin addini ta ikon gwamnati, ikklisiyoyin da kansu za su kafa siffar dabbar; saboda haka tilasta kiyaye Lahadi a cikin Amurka zai zama tilastawa ga bautar dabbar da siffarta.” The Great Controversy, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
A cikin rikici ne ake bayyana hali, kuma saƙon nan mai ban al’ajabi da ya bayyana a kan bango ya haifar da rikici a cikin abin da Belshazzar ya fuskanta, ya kuma nuna ƙarshen mulkinsa, ta haka yana wakiltar ƙarshen mulkin dabbar ƙasa. Belshazzar ya mutu a wannan daren ɗin, yana wakiltar dokar Lahadi, lokacin da aka rushe Amurka a matsayin mulki na shida na annabcin Littafi Mai Tsarki a lokacin dokar Lahadi, amma nan da nan Amurka tana canzawa ta zama babban sarkin sarakuna goma. Sarakuna goma ɗin su ne mulki na bakwai na annabcin Littafi Mai Tsarki, kuma nan da nan suka yarda su ba dabbar mulkinsu na bakwai.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Gama Allah ya sa a cikin zukatansu su aikata nufinsa, su yi shawara guda, su kuma ba wa dabbar mulkinsu, har sai maganar Allah ta cika. Ru’ya ta Yohanna 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Motsin na ƙarshe suna da saurin gaske, kuma sauyawa daga masarauta ta shida zuwa ta bakwai, sa’an nan kuma zuwa ta takwas, yana da sauri, gama a wannan lokaci duniya tana cikin babban rikici. Rushewar dabbar ƙasa tana sa Belshazzar ya ji tsoro, kuma a matsayin babban sarki a cikin sarakuna goma, yana wakiltar tsoron da dukan sarakunan duniya za su fuskanta a lokacin rushewar Amurka. A cikin littafin Ru’ya ta Yohanna sura ta goma sha ɗaya, “sa’ar” da rubutun hannu ya bayyana a kan bango, ita ce “sa’ar” babbar girgizar ƙasa. A wannan wuri ana yi wa alamomi uku na Musulunci alama, kuma Musulunci ne ke sa sarakuna su ji tsoro a kwanaki na ƙarshe.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
Gama, duba, sarakuna sun taru, suka wuce tare. Suka gan ta, sai suka yi mamaki; suka firgita, suka hanzarta suka gudu. Tsoro ya kama su a can, da azaba kamar ta mace mai naƙuda. Kai kana farfasa jiragen Tarshish da iskar gabas. Kamar yadda muka ji, haka muka gani a cikin birnin Ubangijin runduna, a cikin birnin Allahnmu: Allah zai kafa shi har abada. Selah. Zabura 48:4–8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
Manyan mutane, ko sarakuna, sun taru a liyafar Belshazzar, suna shan ruwan inabin Babila kuma suna riƙe da kuma duban tsarkakan tasoshin Wuri Mai Tsarki na Allah, sa’ad da tsoro ya kama su, kamar yadda tsoron Belshazzar ya nuna sa’ad da rubutun hannu ya bayyana a kan bango. Tsoron Belshazzar ya fara ne da wani tsoro mai ƙaruwa, wanda aka wakilta da mace mai naƙuda, kuma “sa’a” ta Ru’ya ta Yohanna sura goma sha ɗaya tana kaiwa zuwa sura goma sha biyu, inda tutar alama take wakiltuwa da mace mai gab da haihuwa. Ciwon naƙuda na farko shi ne rubutun hannu a bangon zauren liyafa. Tsoron yana samuwa ne sakamakon “iskar gabas” ta Musulunci, wadda “take farfashe jiragen Tarshish.”
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
A cikin babban ɗakin liyafar Belshazzar, “sarakuna dubu” suna shan ruwan inabin Babila, wanda yake wakiltar tilasta kiyaye Lahadi. A wancan lokaci, ƙungiyar makaɗan Nebukadnezzar ta fara kaɗa kiɗa, yayin da Belshazzar yake sa a kawo kayan ado na wuri mai tsarki. Karuwar Taya ta fara rera waƙa, Isra’ila mai ridda kuma ta fara rawa kewaye da gunkin zinariya na Nebukadnezzar. Amma “iskar gabas” ta tarwatsa bikin, wadda ita ce “annoba ta uku” mai zuwa da sauri, kuma ita ce “ƙaho na bakwai.” Sa’ad da Musulunci ya tarwatsa bikin, “al’ummai suka yi fushi.” Sun yi fushi, gama jiragen Tarshish, alamar tsarin tattalin arzikin duniyar duniya, a sa’an nan aka nutsar da su a tsakiyar teku.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.
Tarshish shi ne ɗan kasuwanki saboda yawan dukan nau’o’in dukiya; da azurfa, da ƙarfe, da tin, da dalma, suka yi ciniki a kasuwanninki. Javan, Tubal, da Meshech, su ne ’yan kasuwanki: sun yi ciniki da rayukan mutane da kayayyakin tagulla a kasuwarki. Mutanen gidan Togarmah sun yi ciniki a kasuwanninki da dawakai, da mahayan dawakai, da alfadarai. Mutanen Dedan su ne ’yan kasuwanki; tsibirai masu yawa su ne hajarki ta hannunki: sun kawo miki a matsayin kyauta ƙahonin hauren giwa da itacen ebony. Suriya ita ce ’yar kasuwanki saboda yawan kayayyakin aikinki: sun yi ciniki a kasuwanninki da zumurrudu, da shunayya, da zannuwan ado, da lilin mai laushi, da murjani, da akik. Yahuza da ƙasar Isra’ila su ne ’yan kasuwanki: sun yi ciniki a kasuwarki da alkamar Minnith, da Pannag, da zuma, da mai, da balsam. Dimashƙu ita ce ’yar kasuwanki saboda yawan kayayyakin aikinki, saboda yalwar dukan dukiya; da ruwan inabin Helbon, da farin ulu. Dan kuma, da Javan mai kai-komo, sun yi ciniki a kasuwanninki: ƙarfe mai sheƙi, da cassia, da calamus, suna cikin kasuwarki. Dedan ita ce ’yar kasuwanki da tufafi masu daraja domin karusai. Arabiya da dukan sarakunan Kedar, sun yi hulɗa da ke da ’yan raguna, da raguna, da awaki: a waɗannan ne suka zama ’yan kasuwanki. ’Yan kasuwar Sheba da Raamah, su ne ’yan kasuwanki: sun yi ciniki a kasuwanninki da zaɓaɓɓun dukan kayan ƙamshi, da dukan duwatsu masu daraja, da zinariya. Haran, da Canneh, da Eden, ’yan kasuwar Sheba, Asshur, da Chilmad, su ne ’yan kasuwanki. Waɗannan su ne ’yan kasuwanki a dukan iri kayayyaki, cikin shuɗaɗɗun tufafi, da zannuwan ado, da cikin akwatunan tufafi masu daraja, ɗaure da igiyoyi, kuma na itacen al’ul, a cikin hajarki. Jiragen Tarshish suna rera yabonki a kasuwarki: kin cika, kin kuma zama mai girma ƙwarai a tsakiyar tekuna. Masu tuƙinki sun kawo ki cikin manyan ruwaye: iskar gabas ta farfashe ki a tsakiyar tekuna. Dukiyarki, da kasuwanninki, hajarki, da matuƙanki, da shugabannin jiragenki, da masu gyaran tsagaggun jiragenki, da masu cinikin hajarki, da dukan mayaƙanki da suke a cikinki, da kuma dukan taronki wanda yake a tsakiyarki, za su fāɗi cikin tsakiyar tekuna a ranar hallakarki. Ezekiel 27:12–26.
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
“Jiragen ruwan Tarshish” alama ce ta tsarin tattalin arzikin duniyar duniya, kuma “iskar gabas” ce ta nutsar da su a tsakiyar teku. Ezekiyel ya sanar da mu cewa wannan yana faruwa ne a “ranar hallakarka,” kuma batun sura ta ashirin da bakwai ta littafin Ezekiyel shi ne makoki domin Taya.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Maganar Ubangiji ta sāke zuwa gare ni, tana cewa, Yanzu kai, ɗan mutum, ka ɗauki makoki domin Taya; Ka kuma ce wa Taya, Ya ke wadda take a bakin mashigar teku, wadda take mai cinikin al’ummai domin tsibirai masu yawa, ga abin da Ubangiji Allah ya faɗa; Ya Taya, kin ce, Ni kamiltacciyar kyakkyawa ce. Ezekiyel 27:1–3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Ranar rushewar Taya ita ce jigon makoki. Ranar rushewar Taya ita ce dokar Lahadi, gama Taya alama ce ta papanci, wanda shari’arsa take farawa a cikin “sa’a” ɗin da murya ta biyu ta Ru’ya ta Yohanna goma sha takwas ta fara kiran mutane su fito daga Babila.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.
Sai na ji wata murya dabam daga sama, tana cewa, Ku fito daga cikinta, mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ku sāka mata kamar yadda ita ma ta sāka muku, ku ninka mata ninki biyu gwargwadon ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Gwargwadon yadda ta ɗaukaka kanta, ta kuma yi rayuwar jin daɗi, haka kuma ku ba ta azaba da baƙin ciki: gama tana faɗa a zuciyarta cewa, Ina zaune a matsayin sarauniya, ba gwauruwa ba ce ni, kuma ba zan taɓa ganin baƙin ciki ba. Saboda haka annobanta za su zo a rana ɗaya, mutuwa, da makoki, da yunwa; kuma za a ƙone ta ƙaƙaf da wuta: gama Ubangiji Allah mai shari’anta ta yana da ƙarfi. Kuma sarakunan duniya, waɗanda suka yi fasikanci, suka kuma yi rayuwar jin daɗi tare da ita, za su yi kuka saboda ita, su yi makoki dominta, sa’ad da za su ga hayaƙin ƙonarta, suna tsaye daga nesa saboda tsoron azabarta, suna cewa, Kaito, kaito, babban birnin nan Babila, birni mai iko! gama a cikin sa’a guda ne hukuncinki ya zo. Kuma ’yan kasuwan duniya za su yi kuka su yi makoki a kanta; gama ba wanda yake ƙara sayen kayansu kuma. Ru’ya ta Yohanna 18:4–11.
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Kalmar da aka yi amfani da ita sau biyar a matsayin “awa” a cikin littafin Daniyel, a kowane lokaci tana wakiltar wani irin hukunci. Irin hukuncin kuwa ana tantance shi ne ta mahallin nassin da aka yi amfani da ita a cikinsa. A cikin sura ta huɗu ta Daniyel, an fara amfani da kalmar “awa” domin sanar da zuwan hukunci, ko dai hukuncin bincike ne da ya fara a ranar 22 ga Oktoba, 1844, ko kuma hukuncin aiwatarwa da ke farawa a dokar Lahadi. A cikin duka waɗannan halaye, ko hukuncin bincike ko na aiwatarwa, suna tafiya ne a hankali a ci gaba. Hukuncin aiwatarwa na papanci yana farawa ne a dokar Lahadi a Amurka. Wannan ne ke nuna “awar” da hukuncin aiwatarwa na papanci yake farawa, kuma wannan “awa” ita ce “awar” babbar girgizar ƙasa ta Ru’ya ta Yohanna sura ta goma sha ɗaya, sa’ad da aka jefa shaidu biyu, waɗanda Shadrak, Meshak da Abednego suke wakilta, cikin tanderun wuta a matsayin tuta da aka ɗaga kamar yadda runduna mai ƙarfi ta Ezekiyel take. Wannan “awa” ita ce lokacin da rubutun hannu ya bayyana a kan bangon Belshazzar.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
“Jiragen Tarshish”, waɗanda suke wakiltar tsarin hanyoyin samar da tattalin arziƙin duniyar duniya, a wancan lokaci za a nutsar da su a tsakiyar teku; kuma hakan zai sa ’yan kasuwa da sarakunan duniya su ji tsoro, kamar yadda Belshazzar yake wakilta.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
A Ru’ya ta Yohanna goma sha ɗaya, “sa’a” ita ce lokacin da “Kaito” na uku na Musulunci ya zo da sauri, kuma Kakakin Bakwai ya yi ƙara, kuma al’ummai suka fusata. Dukkan waɗannan alamomi uku suna nuni ga Musulunci a matsayin kayan aikin tanadin Ubangiji wanda yake amfani da shi domin ya cika kisan Belshazzar a daidai wannan “sa’a.” An kashe Belshazzar ne ta hannun maƙiyan da suka shiga mulkinsa a ɓoye ta ƙofofin da aka bari a buɗe cikin rashin kulawa, kamar yadda aka bari katangar iyaka tsakanin Mexico da Amurka a buɗe cikin rashin kulawa, yayin da “sa’ar” “babbar girgizar ƙasa” take gabatowa.
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
An bayyana warkewar raunin mutuwa na papanci a cikin ayoyi shida na ƙarshe na sura ta goma sha ɗaya ta Daniyel. A cikin waɗannan ayoyi an gano shinge uku waɗanda ake rinjaya yayin da ake warkar da raunin mutuwar papanci. Sarkin Arewa koyaushe yana rinjayar shinge uku a kan hanyarsa zuwa ikon koli, kuma koyaushe cikin wannan tsari ne: na farko maƙiyinsa, na biyu abokinsa, sannan a ƙarshe wanda yake niyyar mamayewa. Na farko da aka rinjaya shi ne Sarkin Kudu, mai wakiltar Tarayyar Soviet, maƙiyi na ƙarshe na Roma, wadda aka shafe a shekara ta 1989. Shinge na biyu shi ne ƙasa mai ɗaukaka, wadda ita ce abokiyar Roma wadda ta ci Tarayyar Soviet domin Roma, wato Amurka, wadda ake rinjaya a cikin “sa’a” da muke yanzu la’akari da ita. Bayan haka sai shinge na uku, wanda aka wakilta a matsayin Masar, wanda ke wakiltar lokacin da papanci zai karɓi iko a kan wanda yake niyyar mamayewa, wato Majalisar Ɗinkin Duniya.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
A cikin shekarar 1989, sa’ad da buɗe hatimin waɗannan ayoyi ya faru, kuma daga baya aka sami ƙaruwar sani game da waɗannan ayoyi, an gane cewa Roma ta arna, Roma ta papanci, sa’an nan kuma Roma ta zamani (wadda aka wakilta a matsayin Sarkin Arewa a cikin ayoyi shida na ƙarshe na sura ta goma sha ɗaya ta Daniyel), kowannensu ya wajaba ya rinjayi matsaloli uku na ƙasa kafin a kafar da shi a matsayin mulki. Game da Roma ta arna, waɗannan matsaloli uku an wakilta su a matsayin hanyoyi uku.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Kuma daga ɗaya daga cikinsu sai wani ƙaramin ƙaho ya fito, wanda ya yi girma ƙwarai ƙwarai, zuwa wajen kudu, da kuma wajen gabas, da kuma zuwa ƙasa mai daɗi. Daniyel 8:9.
For papal Rome they were three horns that needed to be plucked up.
Ga Romar Paparoma, ƙahoni uku ne waɗanda suka wajaba a tumɓuke su.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Na yi la’akari da ƙahonin, sai ga wani ƙaramin ƙaho ya fito a tsakiyarsu, wanda a gabansa aka tumɓuke uku daga cikin ƙahonin farko har da saiwoyinsu; ga shi kuma, a cikin wannan ƙahon akwai idanu kamar idanun mutum, da baki mai furta manyan abubuwa. Daniyel 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
Ga Romawa na zamani (sarkin arewa), wanda aka wakilta a ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, cikas uku su ne sarkin kudu, ƙasa mai daraja, da Masar. Kamar yadda ya kasance ga Romawa na arna da kuma Romawa na paparoma, waɗannan cikas uku sun wakilci cikas na ƙasa. Roma ta zamani, wadda aka wakilta a matsayin sarkin arewa a ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, tana bukatar ta rinjayi “ganuwar” uku, kuma tare da ganuwa ta farko akwai wata “ganuwa” ta falsafa wadda aka kawar a daidai lokacin da aka kawar da ganuwa ta zahiri. A shekara ta 1989, sa’ad da sarkin arewa ya rushe Tarayyar Soviet (sarkin kudu), an kawar da “ganuwar” falsafar “labulen ƙarfe,” yayin da aka ruguje ganuwar Berlin.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
A cikin “sa’a” ta shari’ar Belshazzar, sa’ad da rubutun yake a bango, kuma maƙiyansa suna shiga a ɓoye ta ƙofofin da ba a tsare ba, ana kawar da “bangon” falsafa na raba coci da ƙasa, alhali kuwa Musulunci na Bala’i na uku ya riga ya shiga a ɓoye ta “bangon” da ba a kula da shi ba a kan iyakar kudu na ƙasa mai ɗaukaka.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
Sa’ad da aka ci “Masar”, wadda take wakiltar Majalisar Ɗinkin Duniya, kuma aka kawar da “katangar falsafa ta ikon mallakar ƙasa na al’umma”, yayin da za a tilasta wa kowace al’umma ta karɓi gwamnatin duniya ɗaya da karuwar Taya take jagoranta. A wancan lokaci, rushewar tattalin arziki za ta faru wadda za ta haifar da dokar soja da mulkin kama-karya na kwanaki na ƙarshe. Wataƙila kuwa wani abu zai auku a kan wata hanya da ake kira “Wall Street”.
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
“Kuɗin nan da a yanzu ake zubawa cikin aikin Allah da ƙanƙanta ƙwarai, kuma ake riƙe shi da son kai, ba da daɗewa ba za a jefar da shi tare da dukan gumaka ga berayen ƙasa da jemagu. Ba da jimawa ba kuɗi zai yi asarar darajarsa da gaggawa ƙwarai sa’ad da ainihin al’amuran madawwamiyar rayuwa suka buɗe ga hankulan mutum.” Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
Za mu ci gaba da nazarinmu game da Belshazzar a talifi na gaba.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.
“A yau, kamar yadda yake a zamanin Iliya, an fito da layin rarrabewa a fili tsakanin mutanen Allah masu kiyaye dokokinsa da masu bauta wa gumaka na ƙarya. ‘Har yaushe za ku yi ta tangal-tangal tsakanin ra’ayoyi biyu?’ in ji Iliya da ƙarfi; ‘idan Ubangiji ne Allah, ku bi Shi; amma idan Ba’al ne, to, ku bi shi.’ 1 Sarakuna 18:21. Kuma saƙon yau shi ne: ‘Babylon mai girma ta fāɗi, ta fāɗi…. Ku fito daga cikinta, ya mutanena, domin kada ku zama masu tarayya cikin zunubanta, kuma domin kada ku karɓi annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da muguntunta.’ Ru’ya ta Yohanna 18:2, 4, 5.”
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
“Lokaci bai yi nisa ba da gwajin zai zo kan kowane rai. Za a matsa mana mu kiyaye sabatar ƙarya. Gwagwarmayar za ta kasance tsakanin dokokin Allah da dokokin mutane. Waɗanda suka miƙa kai a hankali-a-hankali ga bukatun duniya, suka kuma daidaita da al’adun duniya, za su yi biyayya ga masu iko a lokacin, maimakon su miƙa kansu ga ba’a, zagi, barazanar ɗaurin kurkuku, da mutuwa. A wannan lokaci za a raba zinariya da ƙazanta. Za a bambanta ibada ta gaskiya sarai daga kamanni da ƙyalli na ƙarya. Taurari da yawa da muka yaba da haskensu za su mutu a cikin duhu a lokacin nan. Waɗanda suka ɗauki kayan ado na wuri mai tsarki, amma ba su sanye da adalcin Almasihu ba, za su bayyana a lokacin nan cikin kunyatar tsiraicinsu.” Prophets and Kings, 187, 188.