The fall of Belshazzar in chapter five had been typified by Nebuchadnezzar’s fall in chapter four.
Dhicistii Belshasar ee cutubka shanaad waxaa hore loogu sii astaysay si tusaale ah dhicistii Nebukadnesar ee cutubka afraad.
“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.
“Boqorkii ugu dambeeyey ee Baabuloon, sida tusaale ahaan kii ugu horreeyeyba, waxaa u yimid xukunkii Ilaah ee Ilaaliyaha ahaa: ‘Boqorow, ... adigaa lagula hadlayaa; boqortooyadii waa lagaa qaaday.’ Daanyeel 4:31.” Prophets and Kings, 533.
Nebuchadnezzar represents the beginning and Belshazzar the end of the kingdom that ruled for seventy years, and thus symbolized the reign of the earth beast of Revelation chapter thirteen (the United States), that was to reign during the time when the whore of Tyre (the papacy), was forgotten.
Nebukadneesar wuxuu u taagan yahay bilowga, Belshaasarna dhammaadka boqortooyadii talinaysay toddobaatan sannadood; sidaas darteedna waxay astaan u ahayd xukunkii bahalka dhulka ee Muujintii cutubka saddex iyo tobnaad (Maraykanka), kaas oo la doonayay inuu taliyo muddadii ay dhilladii Turos (baabanimadu) la illoobay.
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.
Oo maalintaas waxay ahaan doontaa in Turos la illoobo toddobaatan sannadood, sida wakhtiyada hal boqor; dhammaadka toddobaatanka sannadood dabadeedna Turos waxay u heesi doontaa sidii naag dhillo ah. Ishacyaah 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.
Sidaas daraaddeed Nebukhadnesar wuxuu matalaa bilowgii Maraykanka, Belshaasarna wuxuu matalaa dhammaadka Maraykanka. Nebukhadnesar wuxuu matalaa bilowgii geeska Jamhuuriga iyo bilowgii geeska Protestant-ka. Belshaasarna wuxuu matalaa dhammaadka geeska Jamhuuriga iyo geeska Protestant-ka.
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.
Xukunkii lagu soo dejiyey Nebukadnesar wuxuu ahaa “toddoba goor.” Qisada Nebukadnesar oo sida bahal u noolaa laba kun iyo shan boqol iyo labaatan maalmood, ayaa William Miller u adeegsaday ku-dhaqankiisii “toddobada goor” ee Laawiyiintii labaatan iyo lix, inkasta oo uusan ka hadlin laba kun iyo shan boqol iyo labaatanka, taas oo lagu astaysay xukunkii Belshaasar.
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.
Oo tanuna waa qorniinkii la qoray: MENE, MENE, TEKEL, UPHARSIN. Oo tanuna waa fasiraaddii arrintaas: MENE; Ilaah wuxuu tiriyey boqortooyadaadii, wuuna dhammeeyey. TEKEL; waxaa lagugu miisaamay miisaannada, waxaana lagaa helay wax kaa dhiman. PERES; boqortooyadaadii waa la kala qaybiyey, waxaana la siiyey reer Maaday iyo reer Faaris. Daniel 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.
Marka laga tago fasiraaddii Daanyeel ku xilsaaray qoraalkii qarsoonaa ee derbiga ku qornaa, erayada “mene” iyo “tekel” waxay matalaan cabbir miisaan, erayadaasuna sidoo kale waxay tilmaamayaan qiime go’an oo lacag ah (Baxniintii 30:13, Yexesqeel 45:12). “Mene” waa konton sheqel, ama kun geerah. Sidaas daraaddeed “mene, mene” waxay u dhigantaa laba kun oo geerah. “Tekel” waa labaatan geerah. Haddaba “mene, mene, tekel” waxay u dhigantaa laba kun iyo labaatan geerah. “Upharsin” macnihiisu waa “in la kala qaybiyo,” sidaas darteedna waxay ka dhigan tahay nus “mene,” waxayna matalaysaa shan boqol oo geerah. Marka la isu geeyo, waxay matalayaan wadarta laba kun iyo shan boqol iyo labaatan.
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.
Tixraacii ugu dambeeyey ee Walaashii White waxay muujinaysaa in Belshaasar lagu sii tusaaleeyey Nebukadnesar, laakiin si gaar ah waxay xoogga saartay xukunkii ay wadaageen, waxaana labada xukunba loo matalay inay calaamad u yihiin “toddobada wakhti” ee Laawiyiintii lix iyo labaatan. Waxaa jira ereyo kooban oo Qorniinku adeegsado si uu u muujiyo “toddobada wakhti” ee Laawiyiintii lix iyo labaatan. Yeremyaahna wuxuu u matalaa sida cadhada Ilaah.
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.
Sayidku sidee buu gabadhii Siyoon daruur ugu qariyey cadhadiisa, oo quruxdii reer binu Israa'iil samada uga soo tuuray dhulka, oo uusan kursigiisii cagaha xusuusan maalintii cadhadiisa! Sayidku wuxuu baabbi'iyey kulli hoygii Yacquub, mana uu tudhin; wuxuu ku dumiyey carohooda qalcadihii gabadhii Yahuudah; dhulka ayuu la simay; boqortooyadii iyo amiirradeedii ayuu nijaaseeyey. Wuxuu cadhadiisii kulul ku gooyey geeskii reer binu Israa'iil oo dhan; gacantiisii midigna dib buu uga soo celiyey cadowga hortiisa, oo wuxuu Yacquub ugu gubtay sida dab ololaya oo hareeraha wax ku baabbi'iya. Qaansadiisii ayuu u laabay sida cadow oo kale; gacantiisii midigna wuxuu ugu istaagay sida col; oo wuxuu ku laayay teendhadii gabadhii Siyoon wax kasta oo indhaha u qurxoonaa; cadhadiisiina wuxuu ugu daadiyey sida dab oo kale. Sayidku wuxuu noqday sida cadow oo kale; Israa'iil ayuu baabbi'iyey, daaraha waaweyn oo dhan ayuu baabbi'iyey; qalcadaheedii ayuu dumiyey, oo gabadhii Yahuudahna wuxuu ugu kordhiyey baroor iyo oohin. Oo teendhadiisii wuxuu xoog kaga qaaday sidii mid beer ku taal; meelihii shirarkana wuu baabbi'iyey; Sayidku wuxuu Siyoon ku illowsiiyey iidihii quduuska ahaa iyo sabtiyadiiba, oo xanaaqii cadhadiisa wuxuu ku quudhsaday boqorkii iyo wadaadkiiba. Sayidku wuxuu xooray meeshiisii allabariga, quduuskiisiina wuu karaahsaday; derbiyadii daaraha waaweynna wuxuu gacanta cadowga u geliyey; oo waxay gurigii Rabbiga ka dhex sameeyeen qaylo sidii maalinta iid quduus ah. Sayidku wuxuu damcay inuu dumiyo derbigii gabadhii Siyoon; xadhig qiyaaseed buu fidiyey, gacantiisiina dib ugama uu celin baabbi'inta; sidaas daraaddeed qalcaddii iyo derbigii labaduba way u baroorteen; wadajir bay u taagdarnaadeen. Baroorashadii Yeremyaah 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.
Cadhada Rabbiga waxaa lagu matalaa “ciilkii cadhadiisa,” oo cadhadiisiina way ku soo degtay oo ku dhammaatay boqortooyadii woqooyi iyo boqortooyadii koonfureed ee Israa’iil labadaba. Taas aawadeed kitaabka Daanyeel wuxuu tilmaamayaa “ciil” “hore” iyo “kan dambe.” Yeremyaahna wuxuu tilmaamayaa “xadhig” uu Rabbigu “fidiyey” markii uu cadhadiisa ku muujiyey dadkiisii uu doortay. Xadhiggaas waxaa sidoo kale lagu xusaa Boqorradii Labaad.
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.
Oo Rabbigu wuxuu ku hadlay addoommadiisii nebiyada ahaa, isagoo leh, Maxaa yeelay Manaseh oo ahaa boqorkii Yahuudah wuxuu sameeyey karaahiyooyinkan, oo wuxuu sameeyey shar ka sii weyn wixii ay reer Amor sameeyeen oo isaga ka horreeyey oo dhan, oo weliba Yahuudah ayuu sanamyadiisii ku dembaysiiyey, sidaas daraaddeed Rabbiga ah Ilaaha reer binu Israa'iil wuxuu leeyahay, Bal eega, Yeruusaalem iyo Yahuudah waxaan ku soo dejinayaa belaayo sidaas u daran oo kii maqlaaba ay labadiisa dhegood gilgilan doonaan. Oo Yeruusaalem waxaan ku dul fidin doonaa xadhiggii Samaariya iyo miisaankii guriga Axaab; oo Yeruusaalemna waan tirtiri doonaa sida nin saxan u tirtiro, isagoo tiraya oo afka hoos u rogaya. Oo waxaan dayrin doonaa hadhaagii dhaxalkayga, oo waxaan gelin doonaa gacanta cadaawayaashooda; oo waxay u noqon doonaan ugaadh iyo booli cadaawayaashooda oo dhan. 2 Boqorradii 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”.
“Xarriiqda” cadhada Ilaah oo ah Muuse “toddoba jeer,” ayaa marka hore lagu fidiyey boqortooyadii woqooyi (reer Axaab), dabadeedna Yahuudah. Erey kale oo kitaabiga ah oo loogu yeedho “toddoba jeer,” kaas oo laga soo qaatay Laawiyiintii labaatan iyo lix, waa erayga “kala firdhiyey”.
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.
Markaas aniguna waxaan idinkula socon doonaa cadhadayda; oo aniga, aniga qudhaydu, waxaan idinku edbin doonaa toddoba jeer dembiyadiinna aawadood. Oo waxaad cuni doontaan hilibka wiilashiinna, oo waxaadna cuni doontaan hilibka gabdhihiinna. Oo waxaan baabbi’in doonaa meelihiinna sarsare, sanamyadiinnana waan jari doonaa, oo meydadkiinnana waxaan ku dul tuuri doonaa meydadka sanamyadiinna, naftayduna way idin karhi doontaa. Oo magaalooyinkiinna waxaan ka dhigi doonaa cidlo, oo meelihiinna quduuska ahna waxaan u beddeli doonaa baabba’, oo ma ururin doono carafka udgoonkiinna macaan. Oo dalka waxaan ka dhigi doonaa cidlo; oo cadaawayaashiinna dhex degganuna way la yaabi doonaan. Oo waxaan idinku kala firdhin doonaa quruumaha dhexdooda, oo seef baan idinka daba bixin doonaa; dalkiinnuna cidlo buu ahaan doonaa, magaalooyinkiinnuna baabba’ bay ahaan doonaan. Markaasaa dalku ku raaxaysan doonaa sabtiyadiisa intuu cidlada ahaanayo, idinkuna aad joogtaan dalka cadaawayaashiinna; xataa markaas dalku wuu nasan doonaa, oo sabtiyadiisuu ku raaxaysan doonaa. Intuu cidlada ahaanayo oo dhan wuu nasan doonaa; maxaa yeelay, kuma uu nasan sabtiyadiinnii markaad dul degganaaydeen. Laawiyiintii 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.
Kala firdhinta quruumaha jaahilka ah dhexdood ayaa ku rumoowday Daanyeel markii isaga addoon ahaan loo kaxeeyey Baabuloon, xilligii maxaabiisnimadii Yehooyaaqiim. Markaas, intii Daanyeel ku jiray “dhulkii cadaawayaasha,” dhulku wuu nastay oo ku raaxaystay “sabtiyadeeda.” Taariikhdii Labaad waxay noo sheegaysaa in muddadaasu ahayd toddobaatankii sannadood ee Yeremyaah, oo Daanyeel uu ku gartay cutubka sagaalaad.
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.
Kuwii seefkii ka baxsatayna wuxuu u kaxaystay Baabuloon; halkaasna addoommo bay ugu ahaayeen isaga iyo wiilashiisii ilaa boqortooyadii Faaris taladeedu timaaddo; si uu u oofiyo eraygii Rabbiga ee afkii Yeremyaah ku yimid, ilaa dalku ku raaxaystay sabtiyadiisii; waayo intii uu cidla ahaa oo dhan ayuu sabti dhawray, si loo oofiyo toddobaatan sannadood. Haddaba sannaddii kowaad ee Kuuros oo ahaa boqorkii Faaris, si eraygii Rabbiga ee afkii Yeremyaah lagaga hadlay u rumoobo, Rabbigu wuxuu kiciyey ruuxii Kuuros oo ahaa boqorkii Faaris, sidaas daraaddeed wuxuu ku faafiyey boqortooyadiisii oo dhan qaylo-dhaan, wuxuuna kaloo ku qoray warqad, isagoo leh, Kuuros oo ah boqorka Faaris wuxuu leeyahay, Boqortooyooyinka dhulka oo dhan Rabbiga ah Ilaaha samadu wuu i siiyey; oo isna wuxuu igu amray inaan isaga uga dhiso guri Yeruusaalem ku yaal, taasoo ku taal dalka Yahuudah. Bal yaa idinka mid ah oo ka tirsan dadkiisa oo dhan? Rabbiga Ilaahiisu ha la jiro isaga, oo ha kor u baxo. 2 Taariikhdii 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.
Ereyga “kala firdhin” waa astaan u ah “toddobada waqti.” Xukunkii Nebukadnesar ee ahaa “toddobo waqti” oo uu sidii bahal ugu noolaa, wuxuu tusaale u ahaa xukunkii Belshaasar, sida ay u muujiyeen erayadii qarsoodiga ahaa ee derbiga ku qornaa, “mene, mene, tekel upharsin.” Xukunkii Belshaasar waxaa lagu metelay qoraalkii gacanta ee u dhigma laba kun iyo shan boqol iyo labaatan, taas oo ah isla tiradii maalmood ee Nebukadnesar sidii bahal ugu noolaa, waana isla tiradii sannado ee lagu muujiyey “toddobada waqti” ee Laawiyiintii labaatan iyo lix.
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.
Xukunkii Belshaasar, oo lagu sii tusay xukunkii Nebukadnesar, waxaa astaan ahaan loo matalay “toddobada wakhti,” labadaba xukunnadaasina waxay mataleen “dhicitaankii Baabuloon,” kaas oo ah astaanta farriinta malaa’igta labaad. Dhicitaankii ugu horreeyey ee Baabuloon wuxuu ahaa markii munaaraddii Nimrod la dumiyey.
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.
Dhulka oo dhammuna waxay lahayd af keliya iyo hadal keliya. Oo waxay noqotay, intay bari ka soo safreen, inay bannaan ka heleen dalka Shincaar; halkaasayna degeen. Oo waxay isu yidhaahdeen, Kaalaya, aynu leben samaysanno, oo si fiican u gubno. Oo waxay dhagaxii ku beddesheen leben, dhoobo-shamiitona waxay uga dhigteen malaas. Oo waxay yidhaahdeen, Kaalaya, aynu dhisanno magaalo iyo munaarad, oo madaxeedu samada gaadho; oo aynu magac isu yeelno, waaba intaasoo aynu ku kala firidhsanno dhulka dushiisa oo dhan. Markaasaa Rabbigu soo degay inuu arko magaalada iyo munaaraddii ay binu-aadmigu dhisayeen. Oo Rabbigu wuxuu yidhi, Bal eeg, dadku waa isku mid, kulligoodna af keliya bay leeyihiin; oo tanuna waa waxay bilaabeen inay sameeyaan; haddaba wax ay ku tashadeen inay sameeyaan laga hor joogsan maayo. Kaalaya, aynu degno, oo halkaas ku qasno afkooda, si aanay isu fahmin hadalka midba midka kale. Sidaas daraaddeed Rabbigu halkaas ayuu kaga kala firdhiyey dhammaan dhulka dushiisa; oo way joojiyeen dhisiddii magaalada. Bilowgii 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.”
Xukunkii Baabel, oo ahaa xukunkii Nimrod, Rabbigu wuxuu fallaagadii Nimrod ku “kala firdhiyey” “dusha dhulka oo dhan.” Nimrod iyo kuwii la jirayba way ogaayeen in fallaagadoodu ay keeni doonto in la kala firdhiyo, waayo waxay yidhaahdeen ujeeddada ay munaaradda iyo magaalada u dhisayeen waxay ahayd inay “magac isu samaystaan, yaanay ku kala firdhin dusha dhulka oo dhan.”
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.
“Magac” si nebiyad ahaan ah wuxuu astaan u yahay dabeecad. Dabeecaddii Nimrod iyo kuwii la safnaa ay dhiseen waxaa matala camalladooda, waayo midhaha ayaa lagu gartaa dabeecadda. Midhaha fallaaganimadii Nimrod, oo sidaas darteed ah astaanta dabeecaddiisa, waxay ahayd dhismaha munaaradda iyo magaalada. “Munaarad” waa astaan kaniisad u ah, “magaalo” na waa astaan dawlad u ah. Magaca fallaagadii Nimrod, kaas oo matala dabeecaddooda, wuxuu ahaa isku-darka kaniisadda iyo dawladda, kaas oo sidoo kale si astaan ahaan ah loogu matalo sida sawirka bahalka.
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”.
Qoraalka tilmaamaya dhicitaankii Baabel waxa ku jira weedha “bal kaalaya” oo saddex jeer lagu celceliyey. Ta saddexaad waa marka Ilaah keeno xukunka ah inuu afkooda isku qaldo oo uu kala firdhiyo. “Bal kaalaya” tii kowaad waxay ahayd diyaarintii “bal kaalaya” tii labaad, markay magaaladoodii iyo munaaraddoodii dhiseen. Markay hawshoodii dhammaystireen intii lagu jiray taariikhda odhaahda labaad ee “bal kaalaya,” Ilaah ayaa soo degay si uu si muuqata ugu fiirsado caasinimadooda. “Bal kaalaya” ta saddexaad waxay ahayd xukun, “bal kaalaya” ta labaadna waxay ahayd imtixaan muuqda. “Bal kaalaya” tii kowaad waxay ka dhigan tahay guuldarradoodii ugu horraysay, oo si nebiyaysan saddexda jeer ee “bal kaalaya” loo adeegsaday waxay tilmaamaysaa habka imtixaanka saddex-tallaabo ah ee injiilka weligiis ah. Waxaa jira xog aad uga badan oo ku jirta markhaatiga ku saabsan caasinimadii iyo dhicitaankii Nimrod, laakiin waxaannu si fudud u tilmaamaynaa in markii ugu horraysay ee Baabuloon (Baabel) dhacday, astaanta “toddoba jeer,” sida uu u matalo “kala firdhinta,” la aqoonsaday. Xukunkii Nimrod waxaa lagu matalay kala firdhin, kii Nebukadnesarna “toddoba jeer,” kii Belshaasarna “laba kun iyo shan boqol iyo labaatan”.
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.
Saxiixa Alfa iyo Oomeega waxay aqoonsanaysaa in xariiqda waxsii sheegidda ee ay matalaan cutubyada afraad iyo shanaad ay tahay farriinta roobka dambe ee malaa’igta labaad iyo Qayladii Saqda Dhexe. Xariiqdu waxay ka bilaabataa dhiciddii Baabuloon ee uu matalayay Nebukadneeser, taas oo tilmaamaysa 1798, oo ah markii Baabuloonkii ruuxiga ahaa (baabanimada) uu dhacay markii ugu horraysay. Dabadeed dhammaadka xariiqda, Baabuloonkii Belshaasar ayaa dhacaya, taas oo calaamad u ah bilowga dhicidda tartiib-tartiibka ah ee Baabuloonka ruuxiga ah (mar kale baabanimada), oo ka bilaabmaysa qalalaasaha sharciga Axadda. Waxaa jira laba markhaati oo ku saabsan dhicidda Baabuloon bilowga xariiqda iyo laba markhaati dhammaadka xariiqda. Caqliga waxsii sheegiddu wuxuu aqoonsadaa saxiixa Bilowga weyn iyo Dhammaadka, isagoo arkaya mawduuca dhicidda Baabuloon oo ay ka marag kacayaan afar markhaati xariiqda ay matalaan cutubyada afraad iyo shanaad ee Daanyeel.
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.
Xidhiidhka nooca iyo ka-hortagga nooca ee Nebukhadnesar iyo Belshaasar, marka lala waafajiyo maalmaha ugu dambeeya, waxaan ka helaynaa bahalka dhulka isagoo ku jira xaaladdiisii u ekayd wan, oo uu Nebukhadnesar matalayo; dabadeedna, markuu u hadlo sida masduulaagii, waxaan aragnaa Belshaasar. Waxaan ku aragnaa xidhiidhka nebiyadeed geeska Jamhuuriga ah oo uu hoggaaminayo Dastuurka Maraykanka, kaas oo uu Nebukhadnesar matalayo, iyo afgembinta Dastuurka oo uu Belshaasar matalayo. Waxa kale oo aynu arki doonnaa Nebukhadnesar isagoo ah bikrad caqli leh, iyo Belshaasar isagoo ah bikrad nacas ah.
We will continue our consideration of Daniel chapters four and five in the next article.
Waxaan qormada xigta ku sii wadi doonnaa ka fiirsashadayada cutubyada afraad iyo shanaad ee Daanyeel.
“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.
“Beelshaasaar waxaa la siiyey fursado badan oo uu ku ogaan karo kuna samayn karo doonista Ilaah. Wuxuu arkay awoowgiis Nebukadnesar oo laga fogeeyey bulshada dadka. Wuxuu arkay garashadii uu boqorkaas kibirka badan ku faani jiray oo laga qaaday Kii isaga siiyey. Wuxuu arkay boqorkii oo laga eryay boqortooyadiisii, lagana dhigay wehelka dugaagga duurka. Laakiin jacaylka Beelshaasaar ee maaweelada iyo is-weynaysiintu waxay tirtireen casharradii ay ahayd inuusan marnaba illoobin; oo wuxuu galay dembiyo la mid ah kuwii ku keenay xukunnadii muuqda Nebukadnesar. Wuxuu khasaaray fursadihii si nimco leh loo siiyey, isagoo dayacay inuu ka faa’iidaysto fursadihii gacantiisa ku jiray si uu runta ugu barto. ‘Maxaan sameeyaa inaan badbaado?’ waxay ahayd su’aal uu boqorkaas weyn laakiin nacasnimadu ku jirto si aan danayn lahayn uga gudbay.”
“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.
“Tani waa khatarta dhalinyarada maanta ee aan digtoonaanta lahayn, ee fududaan iyo taxaddar-la’aanta ku socota. Gacanta Ilaah waxay toosin doontaa dembilaha sidii ay Belshazzar u toosisay, laakiin kuwo badan waxay u noqon doontaa goor ay ka daahday inay toobad keenaan.
“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.
“Taliyihii Baabuloon wuxuu lahaa maal iyo sharaf, oo kibirkiisa iyo is-raacsiintiisa ayuu isku sarraysiiyey Ilaaha samada iyo dhulka. Wuxuu isku halleeyey cududdiisa, isagoo aan u malaynaynin in qofna ku dhiiran doono inuu yidhaahdo, ‘Maxaad sidan u samaynaysaa?’ Laakiin markii gacantii qarsoodiga ahayd ay xarfo ku qortay derbiga qasrigiisa, Belshaasar waa argagaxay oo aamusay. Hal daqiiqad gudaheed ayaa xooggiisii oo dhan laga siibay, waxaana loo hoosaysiiyey sida ilmo yar. Wuxuu garwaaqsaday inuu ku jiro gacanta Mid Belshaasar ka weyn. Wuxuu ku cayaarayey waxyaalaha quduuska ah. Haatan damiirkiisii waa toosay. Wuxuu garwaaqsaday in loo siiyey mudnaanta inuu ogaado oo sameeyo doonista Ilaah. Taariikhdii awoowgiis waxay hortiisa uga muuqatay si cad oo nool sida qorniinkii derbiga ku qornaa.” Bible Echo, April 25, 1898.