Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.
Nebukadnesar wuxuu ka dhigan yahay bilowgii Adventism-ka, bilowgii Maraykanka, bilowgii geeska Protestant-ka, iyo bilowgii geeska Jamhuuriga. Belshaasarna wuxuu ka dhigan yahay dhammaadka xariiqyadan oo dhan.
Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.
Nebukadnesar wuxuu matalaa taariikhda farriimaha malaa’igta koowaad iyo tan labaad laga bilaabo 1798 ilaa 1844, iyo bilowga xukunka baadhista ee Ilaah. Markhaatigiisu wuxuu la siman yahay Daanyeel cutubka koowaad. Belshaasar wuxuu matalaa taariikhda farriinta malaa’igta saddexaad laga bilaabo 1989 ilaa sharciga Axadda, iyo bilowga xukunka fulinta ee Ilaah. Markhaatigiisu wuxuu la siman yahay Daanyeel cutubyada koowaad ilaa saddexaad.
Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.
Nebukhadnesar wuxuu calaamadeeyaa dhammaadka “toddobada wakhti” ee ku dhacday boqortooyadii woqooyi ee Israa’iil sannadkii 1798, markii boqortooyadiisii dib loogu soo celiyey isaga ka dib markii uu ku noolaa isagoo leh qalbiga bahal. Maraggiisu wuxuu sii socdaa ilaa furitaanka xukunka baadhitaanka dhammaadka “toddobada wakhti” ee ku dhacday boqortooyadii koonfureed ee Yahuudah sannadkii 1844. Maraggiisa dhexdiisa erayga “saacad” wuxuu matalaa farriinta saacadda xukunka ee malaa’igta koowaad, dabadeedna mar kale, wuxuu matalaa imaatinka farriintaas. “Saacadda” ku jirta maraggiisu waxay calaamadaysaa labadaba 1798 iyo 1844, kuwaas oo labaduba matalaya gabagabada cadhadii kowaad iyo cadhadii dambeba siday u kala horreeyaan.
Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.
Dhammaadkii Belshaasaar waxaa calaamadeeyey qoraalkii qarsoonaa ee u dhigma laba kun iyo shan boqol iyo labaatan. “Toddobada wakhti,” ha lagu matalo “saacad,” “kala firdhin,” ama “laba kun iyo shan boqol iyo labaatan,” waa astaan xukun. Xukunkii Nimrod wuxuu ahaa “kala firdhin,” kii Nebukhadnesar wuxuu ahaa “toddoba wakhti,” kii Belshaasaamna wuxuu ahaa laba kun iyo shan boqol iyo labaatan. Markii Nebukhadnesar xukumay saddexdii mudan, wuxuu foornada ka dhigay mid la kululeeyey “toddoba jeer,” si ka sarreeya caadiga.
The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.
Xukunka “toddobada wakhti” waxaa lagu asteeyey imaatinka farriinta koowaad, iyo imaatinka farriinta saddexaad. Dhammaadka Adventism-kii Miller ee 1863 wuxuu ka bilaabmay diidmada caqiidada “toddobada wakhti,” waxaana boqol iyo lix iyo labaatan sano ka dib, 1989, yimid “wakhtiga dhammaadka” ee taariikhda malaa’igta saddexaad. Boqol iyo lix iyo labaatan waa astaan u ah “toddobada wakhti”; sidaas darteed dhammaadka dhaqdhaqaaqii malaa’igta koowaad ee 1863, ilaa bilowgii dhaqdhaqaaqa malaa’igta saddexaad ee 1989, waxaa isu xira “toddobada wakhti” iyada oo loo marayo boqolka iyo lix iyo labaatanka astaanta ah.
Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.
Habase ahaatee markhaatiga dhicitaankii Belshaasar ee ku qoran Daanyeel cutubka shanaad waxay ina baraysaa in aanay cidina arki karin xukunka “toddobada wakhti,” in kastoo uu ku qoran yahay “derbiga” duskiisa. Geeska Jamhuuriga ah, xukunku wuxuu ku qoran yahay “derbiga kala-soocidda kaniisadda iyo dawladda” ee Thomas Jefferson, kaas oo laga qaaday cutubka shanaad ee Daanyeel. Geeska Protestant-ka runta ahna, xukunku wuxuu ku qoran yahay labada shax ee quduuska ah ee lagu sudhay “derbiga” si kan akhriyaa uu u ordo. Laakiin indha la’aanta La’odikiya erayadu lama kala garan karo. Labada xaaladoodba, erayada xukunku waxay ka dhigan yihiin in geeska Protestant-ka runta ah iyo geeska Jamhuuriga ahba lagu miisaamay miisaannada, laguna helay kuwo dhiman. Qisada Belshaasar waxay farriin u leedahay geeska Jamhuuriga ah, oo matalaya quruumaha dunida.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.
“Taariikhda Nebukadnesar iyo Belshaasar dhexdeeda, Ilaah wuxuu la hadlayaa quruumaha maanta jooga.” Signs of the Times, Luulyo 20, 1891.
The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.
Qisada Belshazarna sidoo kale waxay xambaarsan tahay fariin ku socota geeska Protestant-ka, kaas oo matalaya dadyowga dunida.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.
“Taariikhda Nebukadnesar iyo Belshaasar dhexdeeda, Ilaah wuxuu la hadlayaa dadka maanta jooga.” Bible Echo, Sebtembar 17, 1894.
The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.
Dembiga Belshaasar waxay ka dhigan tahay dembiga labada gees ee bahalka dhulka. Dembiga mid kasta oo geesahaas ka mid ahi wuxuu ku jiraa diidmadooda runtooda aasaasiga ah, iyagoo haddana aqoon buuxda u leh runtaas. Geeska Jamhuuriga waxaa lagula xisaabtamayaa iftiinka Dastuurka, iyo taariikhdii bilowga ahayd markii dokumentigaas rabbaaniga ah la soo saaray, hase yeeshee tan iyo markaas si tartiib-tartiib ah ayaa loo diidayay. Marka qaranku u hadlo sida masduulaagii, derbiga astaanta u ah kala-soocidda kaniisadda iyo dawladda waa laga qaadi doonaa. Geeska Protestant-ka ee runta ahna, iftiinkii ka soo baxay taariikhda farriimaha malaa’igta koowaad iyo tan labaad, markii aasaasyada la dhisay, si tartiib-tartiib ah ayaa loo diidayay, waana la sii diidi doonaa si isa soo taraysa, ilaa “derbiga” sharciga Ilaahna ugu dambayntii la wada diido.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.
Nabigu halkan wuxuu ku sifaynayaa dad, xilli ay jirto ka leexasho guud oo runta iyo xaqnimada laga leexanayo, kuwaas oo doonaya inay soo celiyaan mabaadi’da aasaaska u ah boqortooyada Ilaah. Iyagu waa kuwa hagaajiya jebinta lagu sameeyey sharciga Ilaah—derbiga uu ku wareejiyey kuwa uu doortay si uu u ilaaliyo, oo addeecidda amarradiisa caddaaladda, runta, iyo daahirsanaanta ay tahay gaashaankooda weligiis ah.
“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.
“Ereyo macne ahaan karin ayuu nebigu ku tilmaamayaa hawsha gaarka ah ee dadkan hadhay oo derbiga dhisaya. ‘Haddaad cagtaada ka celiso maalinta Sabtida, oo aad ka joogsato inaad raaxadaada ka samayso maalintayda quduuska ah; oo aad Sabtida ugu yeedho wax lagu farxo, taas oo ah quduuska Rabbiga, oo sharaf leh; oo aad isaga maamuusto, adigoon samayn jidadkaaga, ama raadin raaxadaada, ama ku hadlin erayadaada: markaas waxaad Rabbiga ku rayraysan doontaa; oo anna waxaan kugu kor mari doonaa meelaha dhaadheer ee dhulka, oo waxaan kugu quudin doonaa dhaxalkii Yacquub aabbahaa, waayo, afka Rabbiga ayaa saas ku hadlay.’ Ishacyaah 58:13, 14.” Prophets and Kings, 677, 678.
The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.
Habka kitaabiga ah ee malaa’iguhu u muujiyeen William Miller wuxuu matalaa qawaaniinta nebinnimo ee Ilaah, oo si ka duwan Israa’iiltii qadiimiga ahayd, Israa’iilta casriga ahi waxay ahayd in loo dhiibo ammaanada aan ku koobnayn oo keliya sharciga Tobanka Amar, balse sidoo kale nebiyadii.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.
“Ilaah wuxuu kaniisaddiisa maalmahan ugu yeedhay, sida uu Israa’iiltii hore ugu yeedhay, inay dunida u istaagto sidii iftiin. Faaska xoogga badan ee runta ah, oo ah farriimaha malaa’igta koowaad, labaad, iyo saddexaad, ayuu kaga soocay kaniisadaha iyo dunidaba si uu ugu soo dhoweeyo isu-dhowaansho quduus ah oo xaggiisa ah. Wuxuu iyaga ka dhigay kuwa lagu aamminto sharcigiisa, wuxuuna ku aaminay runnada waaweyn ee waxsii-sheegista wakhtigan. Sida hadalladii quduuska ahaa ee lagu aammintay Israa’iiltii hore, kuwanu waa ammaanad quduus ah oo ay tahay in dunida loo gaadhsiiyo. Saddexda malaa’igood ee Muujintii 14 waxay metelaan dadka aqbala iftiinka farriimaha Ilaah oo u baxa sidii wakiilladiisa si ay digniinta uga dhawaaqaan dhererka iyo ballaca dunida oo dhan. Masiixu wuxuu xertiisa ku dhawaaqaa: ‘Idinku waxaad tihiin nuurka dunida.’ Naf kasta oo Ciise aqbasha, iskutallaabta Kalvary waxay kula hadashaa: ‘Bal eega qiimaha nafta: “Dunida oo dhan taga, oo injiilka ku wacdiya uun kasta.”’ Waxba looma oggola inay hawshan carqaladeeyaan. Waa shaqada ugu muhiimsan ee wakhtigan; waa inay gaadhaa meel fog sida daa’inimadu u fog tahay. Jacaylkii Ciise u muujiyey nafaha dadka allabarigii uu u bixiyey furashadooda ayaa dhaqaajin doona dhammaan kuwa isaga raaca.” Testimonies, volume 5, 455.
The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.
“Runta waaweyn ee waxsii sheegidda,” oo malaa’iguhu dhiibeen, laguna adkeeyey shaqadii William Miller, waa “amaanad quduus ah oo dunida loo gudbinayo.” Sharciga Tobanka Amar, sharciyada dabiicadda, sharciyada caafimaadka, iyo sharciyada daraasadda waxsii sheegidda waxaa bixiyey isla Sharci-dejiyihii Weyn, oo diididda hal Amarna waa diididda dhammaantood. Diididdii habraacii la siiyey William Miller waxay billowday fallaago sii socota, taasoo ugu dambayntii keeni doonta in Adventism-ku diido Sabtida maalinta toddobaad.
“The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.
“Rabbigu wuxuu muran la leeyahay dadkiisa qirashada ku sheegta maalmahan ugu dambeeya. Murankan dhexdiisa, rag xilal mas’uuliyadeed haya ayaa qaadi doona jid si toos ah uga soo horjeeda kii Nexemyaah qaaday. Iyagu ma aha oo keliya inay qudhoodu iska indhatiri doonaan oo quudhsan doonaan Sabtida, laakiin waxay kaloo isku dayi doonaan inay dadka kale ka horjoogsadaan iyaga oo ku aasinaya qashinka caado iyo dhaqan. Kaniisadaha dhexdeeda iyo kulammada waaweyn ee bannaanka lagu qabto, adeegayaashu waxay dadka ku adkayn doonaan lagama-maarmaannimada xajinta maalinta koowaad ee toddobaadka. Waxaa jira aafooyin badda iyo berrigaba ka dhacaya; aafooyinkaasuna way sii kordhi doonaan, masiibo ka dambaynaysa masiibo kale iyada oo si dhow isu daba socota; oo kooxda yar ee xafida Sabtida iyagoo damiir leh ayaa lagu tilmaami doonaa inay yihiin kuwa cadhada Ilaah ku soo dejinaya dunida sababo la xiriira ixtiraam-darradooda Axadda.”
“Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.
“Shaydaanku wuxuu ku boorriyaa beentani si uu dunida addoonsi ugu dhigo. Waa qorshihiisa inuu dadka ku qasbo inay aqbalaan khaladaadka. Wuxuu qayb firfircoon ka qaataa faafinta dhammaan diimaha beenta ah, mana joogsado waxba dadaalkiisa uu ku meelmarinayo caqiidooyin qaldan. Dabool diineed oo qiiro leh hoostiisa, dad ay ruuxiisu saameysay ayaa walaalahooda bini-aadamka ah u alifay jirdillo ugu naxariis daran, waxayna ku rideen silicii ugu argagaxa badnaa. Shaydaanka iyo wakiilladiisuba weli waxay leeyihiin isla ruuxaas; taariikhdii hore na waa lagu soo celin doonaa maalmaheenna.”
“There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.
“Waxaa jira rag go’aansaday maankooda iyo doonistooda inay xumaan fuliyaan; meelaha mugdiga ah ee qalbiyadooda ayay ku goosteen dembiyada ay samayn doonaan. Nimankani waa kuwo is-khiyaaneeyey. Waxay diideen xukunka weyn ee xaqnimada ee Ilaah, halkiisa na waxay ka taagaan halbeeg ay iyagu leeyihiin; iyagoo naftooda halbeeggaas la barbar dhigaya ayay isu sheegaan quduus. Rabbigu wuu u oggolaan doonaa inay muujiyaan waxa qalbiyadooda ku jira, oo ay ku dhaqmaan ruuxa sayidka iyaga xukuma. Wuxuu u dayn doonaa inay nacaybkooda sharcigiisa ku muujiyaan sida ay ula dhaqmaan kuwa daacadda u ah waxyaalaha uu farayo. Waxaa dhaqaajin doona isla ruuxii waallida diineed ee ku kiciyey dadkii badnaa ee Masiixa iskutallaabta ku qodbay; kaniisadda iyo dawladdu waxay ku midoobi doonaan isla isafgaradkii qudhunsanaa.”
“The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.
“Kaniisadda maanta jirta waxay raacday raadadkii Yuhuuddii hore, kuwaas oo amarradii Ilaah dhinac u dhigay dhaqammadoodii awgeed. Waxay beddeshay qaynuunka, jebisay axdigii weligiis ah, oo hadda, sidii markaas oo kale, kibir, rumaysadla’aan, iyo gaalnimo ayaa ka dhalatay. Xaaladdeeda runta ah waxaa lagu muujiyey erayadan ka yimid gabaygii Muuse: ‘Iyagu way iskharribeen, ceebtoodu ma aha ceebta carruurtiisa; waa qarni qalloocan oo gurracan. Rabbiga ma sidan baad ugu abaalguddaan, dadow nacas ah oo aan xigmad lahayn? Miyuusan isagu ahayn Aabbahaaga ku soo furtay? Miyuusan ku samayn, oo ku adkayn?’” Review and Herald, March 18, 1884.
The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.
Diidmada ugu dambaysa ee runta ee Adventism-ku waxay dhacdaa xilliga sharciga Axadda, iyadoo Adventism-ku ku celinayo taariikhdii Israa’iil hore, markii “ay kiciyeen isla ruuxii waallida diineed ee ku riixday dadkii badnaa ee Masiixa iskutallaabta ku qodbay; kaniisadda iyo dawladduna waxay ku midoobi doonaan isla wada-noolaanshaha qudhunsan.” Caasinimada sii kordhaysa ee Adventism-ka waxa lagu matalayaa Yexesqeel cutubka siddeedaad, iyadoo ay jiraan afar karaahiyo oo isa sii taraya, kuwaas oo si nebiyad ahaan ah u calaamadinaya afarta qarni ee Adventism-ka ee bilaabmay 1863. Karaahiyada ugu dambaysaa waa marka hoggaamiyeyaasha Yeruusaalem ay u sujuudaan qorraxda.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Oo wuxuu i geliyey barxadda gudaha ee guriga Rabbiga; oo bal eeg, albaabka macbudka Rabbiga agtiisa, inta u dhexaysa balbalada iyo meesha allabariga, waxaa joogay ku dhowaad shan iyo labaatan nin, iyagoo dhabarkooda u jeediya macbudka Rabbiga, wejiyadooduna u jeedaan bari; oo waxay qorraxda u caabudayeen xagga bari. Markaasuu igu yidhi, Ma aragtay tan, Wiilka Aadanow? Ma wax yar baa reer Yahuudah u ah inay sameeyaan karaahiyooyinkan ay halkan ku samaynayaan? waayo, dalkii waxay ka buuxiyeen dulmi, oo haddana way soo noqdeen inay iga cadhaysiiyaan; oo bal eeg, laantii ayay sankooda saareen. Sidaas daraaddeed aniguna xanaaq baan kula macaamili doonaa; ishaydu uma tudhi doonto, mana u naxariisan doono; oo in kastoo ay dhegahayga qaylo dheer kuugu qayliyaan, weliba maqli maayo. Ezekiel 8:16–18.
The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.
Xukunka wakhtigaas la keeno waxaa lagu sawiray “saacaddii” xukunka Belshaasaar.
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 plaister 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 shew 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. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.
Boqor Belshaasar wuxuu u sameeyey diyaafad weyn kun ka mid ah amiirradiisii, oo wuxuu khamri ku cabbay hortooda kunkaas. Belshaasar intuu khamriga dhadhaminayay ayuu amray in la keeno weelashii dahabka iyo lacagta ahaa oo aabbihiis Nebukadnesar ka soo qaaday macbudkii Yeruusaalem ku yiil; si boqorka, amiirradiisa, naagihiisa, iyo kuwa addoommadiisa dumarka ahuba ay uga cabbaan. Markaasaa la keenay weelashii dahabka ahaa ee laga soo qaaday macbudkii guriga Ilaah oo Yeruusaalem ku yiil; oo boqorkii, iyo amiirradiisii, iyo naagihiisii, iyo kuwa addoommadiisa dumarka ahuba way ku cabbeen. Waxay cabbeen khamri, oo ammaaneen ilaahyadii dahabka, iyo lacagta, iyo naxaasta, iyo birta, iyo qoryaha, iyo dhagaxa. Isla saacaddaasba waxaa soo baxay faro gacan nin, oo wax ku qoray derbiga qasriga boqorka nuuradda lagu dahaadhay dusheeda, ka soo horjeedka laambadda; oo boqorkiina wuxuu arkay qaybtii gacanta ee wax qoraysay. Markaasaa wejigii boqorka is beddelay, oo fikirradiisiina way dhibeen, sidaas daraaddeed seedihii dhexdiisu way kala furfureen, jilbihiisiina midba midka kale ayuu ku dhacay. Boqorkii cod weyn buu ku qayliyey in la keeno xiddigfalayaashii, reer Kalday, iyo faalliyaashii. Boqorkiina wuu hadlay oo wuxuu ku yidhi nimankii xigmadda lahaa ee Baabuloon, Ku alla kii akhriya qorniinkan oo ii sheega fasirkiisa, waxaa loo huwin doonaa guduud, silsilad dahab ahna qoortiisa ayaa loo sudhi doonaa, oo wuxuu noqon doonaa kan saddexaad ee boqortooyada xukuma. Markaasaa waxaa soo galay nimankii xigmadda lahaa oo dhan ee boqorka; laakiinse way akhriyi kari waayeen qorniinkii, mana ay boqorka ogeysiin karin fasirkiisa. Markaasaa boqor Belshaasar aad u dhibtooday, wejigiisiina wuu is beddelay, amiirradiisiina way yaabeen. Daanyeel 5:1–9.
In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.
“Isla saacaddii qudheeda” ee xukunkii Belshaasaar yimid, Shadraq, Meeshaag, iyo Cabdi Nego waxaa lagu tuuray foornada dabka ah oo la kululeeyey “todoba jeer” in ka kulul sidii caadiga ahayd.
Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.
Haddaba haddii aad diyaar tihiin in markaad maqashaan dhawaaqa buunka, biibiillaha, kataaradda, sabbuugga, sabtariyada, iyo dulcimerka, iyo cayn kasta oo muusig ah, aad dhacdaan oo caabuddaan sanamka aan sameeyey, waa hagaag; laakiinse haddaydaan caabudin, isla saacaddaas waxaa laydinku dhex tuuri doonaa foornada dab ololaysa; oo waa ayo Ilaaha idinka samatabbixin doona gacantayda? Markaasaa Shadrag, Meeshag, iyo Cabednego u jawaabeen oo boqorkii ku yidhaahdeen, Boqor Nebukadnesarow, arrinkan uma baahnin inaan kaaga jawaabno. Hadday sidaas tahay, Ilaahayaga aannu u adeegno waa karaa inuu naga samatabbixiyo foornada dabka ololaysa, wuuna naga samatabbixin doonaa gacantaada, boqorow. Laakiinse haddii kalese, boqorow, ha kuu caddaato inaanaan u adeegi doonin ilaahyadaada, oo aynaan caabudi doonin sanamka dahabka ah oo aad qotomisay. Markaasaa Nebukadnesar cadho aad u weyn ka buuxsantay, oo muuqaalkii wejigiisuna wuu iska beddelay Shadrag, Meeshag, iyo Cabednego xaggooda; sidaas daraaddeed ayuu hadlay oo amray in foornada toddoba jeer ka sii kululeeyaan sidii caadadu u ahayd in la kululeeyo. Daanyeel 3:15–19.
The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”
“Saacadda” xukunka ee Belshaasar waa isla “saacadda” xukunka ee Shaadraak, Meeshaakh iyo Cabednego, waxaana labada sadarba “toddoba jeer” lagu metelayaa inay yihiin astaanta xukunkaas. Saddexdaas mudane waxay matalayaan labada markhaati ee daruuro la kora samada iyagoo ah calan lagu garto “saacadda” dhulgariirka weyn ee Sharciga Axadda, Belshaasarna wuxuu matalaa xukunka burburka qaran ee lagu soo dejiyo bahalka dhulka isla “saacaddaas” qudheeda.
We will continue our study of Belshazzar’s judgment in the next article.
Waxaan maqaalka xiga ku sii wadi doonnaa daraasaddeenna ku saabsan xukunkii Belshaasar.
“I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?
“Waxaa si qoto dheer qalbigayga u culaysaya heerka hoose ee cibaadada iyo dhawrsanaanta ee dadkeenna ka dhex jira. Markaan ka fikiro hoogaggii lagu dul dhawaaqay Kafarna’um, waxaan garwaaqsadaa sida xukunka canaantu uga sii cuslaan doono kuwa runta yaqaan, hase yeeshee aan ugu socon sida runta waafaqsan, balse ku socda dhimbiilaha ay iyagu shiteen. Xilliyada habeenkii ayaan dadka kula hadlayaa si aad u murugo iyo xurmo leh, anigoo ka baryaya inay damiirkooda weyddiiyaan; Anigu maxaan ahay? Masiixi baan ahay, mise ma ihi? Qalbigaygu ma cusboonaaday? Nimcada Ilaah ee wax beddesha ma qaabaysay dabeecaddayda? Dembiyadayda miyaa laga toobad keenay? Ma la qirtay? Ma la cafiyey? Masiixa ma mid baan kula ahay sida uu isagu ula mid yahay Aabbaha? Miyaan necbahay wixii aan mar jeclaa? Hadda miyaan jeclahay wixii aan mar necbaa? Wax kasta miyaan khasaare u tirinayaa wanaagga iyo sarraynta aqoonta Masiix Ciise? Miyaan dareemayaa inaan ahay hanti uu Ciise Masiix iibsaday, iyo in saacad kasta ay igu waajib tahay inaan naftayda u quduusiyo adeeggiisa?”
“We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.
“Waxa aynu taagan nahay marinka dhacdooyin waaweyn oo qotodheer. Dhulka oo dhan waxaa lagu iftiimin doonaa ammaanta Rabbiga, sida biyuhu u daboolaan marinnada gunta weyn. Waxsii sheegyadu way rumoobayaan, oo wakhtiyo duufaanno leh ayaa horteenna yaal. Khilaafaadkii hore ee u ekaa in la aamusiyey muddo dheer ayaa mar kale la soo noolayn doonaa, khilaafaadyo cusubi na way soo bixi doonaan; kuwa cusub iyo kuwii hore ayaa isdhexgeli doona, taasuna si dhaqso leh bay u dhici doontaa. Malaa’iguhu waxay hayaan afarta dabaylood si aanay u afuufin, ilaa hawsha digniinta ee la cayimay la siiyo dunida; laakiin duufaantii way isa soo urursanaysaa, daruuruhuna way cufanayaan, iyagoo diyaar u ah inay dunida ku qarxaan, oo dad badan waxay ugu iman doontaa sida tuug habeenkii.”
“Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.
“Qaar badan baa dhoolla-caddeeyey oo diiday inay rumaystaan markii aynu u sheegnay, labaatan iyo soddon sannadood ka hor, in Axadda lagu adkayn doono dunida oo dhan, oo sharci loo samayn doono si loo khasbo dhowriddeeda, looguna qasbo damiirka. Waxaynu aragnaa iyada oo rumoobaysa. Wax kasta oo Ilaah ka sheegay mustaqbalka hubaal way dhici doonaan; wax qudha kama dhici doonto wax kasta oo uu ku hadlay. Protestantism-ku hadda gacmihiisa ayuu ka gudbinayaa boholkii si uu gacmaha ula qabsado baabtiisnimada, oo isbahaysi baa la samaynayaa si cagta loogu mariyo oo muuqaalka looga tirtiro Sabtida amarka afraad; oo ninkii dembiga, kan ku kicinta Shayddaanka ku aasaasay sabtida been-abuurka ah, ilmahan baabtiisnimada, waa la sarraysiin doonaa si uu booska Ilaah u qaato.”
“All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.
“Samada oo dhan waxaa la ii tusay iyagoo daawanaya sida ay dhacdooyinku u furfurmayaan. Qalalaase ayaa lagu muujin doonaa muranka weyn ee dheeraaday ee ku saabsan dowladnimada Ilaah ee dhulka. Wax weyn oo go’aamiya ayaa dhici doona, waana goor dhow. Haddii dib u dhac yimaado, dabeecadda Ilaah iyo carshigiisaba waa la meel marin doonaa. Bakhaarka hubka ee samadu waa furan yahay; koonka Ilaah oo dhan iyo qalabkiisuba way diyaar yihiin. Hal eray oo caddaaladdu ku hadasho ayaa ku filan, markaasna waxaa dhulka ka dhici doona muujimooyin cabsi leh oo cadhada Ilaah ah. Waxaa jiri doona codad, onkodad, hillaacyo, dhulgariirro, iyo baabba’ guud. Dhaqdhaqaaq kasta oo ka jira koonka samadu wuxuu u yahay diyaarinta dunida qalalaasaha weyn.”
“Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.
“Kacsanaan ayaa la wareegaysa curiye kasta oo dhulka jooga; oo sida dad helay iftiin weyn iyo aqoon yaab leh, kuwo badan oo iyaga ka mid ahi waxaa lagu matalay shantii bikradood ee hurday oo laambadahoodu ay la jireen, hase ahaatee aan saliid ku jirin weelashooda; qabow, dareen la’, oo leh cibaado tabar daran oo sii libdheysa. Inta nolol cusub la faafinayo oo hoosta ka soo burqanayso oo si xoog leh u qabsanayso dhammaan hay’adaha Shayddaanka, iyadoo loo sii diyaargaroobayo iska horimaadka iyo halganka weyn ee ugu dambeeya, iftiin cusub iyo nolol iyo awood ayaa xagga sare ka soo degaysa, oo qabsanaysa dadka Ilaah ee aan dhiman, sida kuwo badan hadda ugu dhinteen xadgudubyada iyo dembiyada. Dadka hadda ku arki doona waxa dhawaan nagu soo fool leh waxyaalaha hortayada ka dhacaya, mar dambe isku hallayn maayaan hindisayaasha aadanaha, oo waxay dareemi doonaan in Ruuxa Quduuska ah ay waajib tahay in la aqoonsado, la helo, oo dadka hortooda la soo bandhigo, si ay ugu diriraan ammaanta Ilaah, oo ay meel kasta uga shaqeeyaan jidadka yaryar iyo waddooyinka waaweyn ee nolosha, si loo badbaadiyo nafaha dadka la walaalahooda ah. Dhagaxa keliya ee la hubo oo aan dhaqaaqayn waa Dhagaxa Weligiis. Kuwa keliya ee ku dul dhisa Dhagaxan ayaa ammaan ku jira.”
“Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.
“Kuwa hadda maskaxdoodu jidhka u janjeedho, in kastoo digniinihii Ilaah ku bixiyey eraygiisa iyo markhaatiyada Ruuxiisu ay jireen, weligood lama midoobi doonaan qoyska quduuska ah ee kuwa la soo furtay. Iyagu waa dad dareen-jidheed u nool, fikir ahaan hoos u dhacay, oo karaahiyo ku ah indhaha Ilaah. Weligood laguma quduusin runta. Qayb kuma laha dabeecadda rabbaaniga ah, weligoodna kama ay adkaan naftooda iyo dunida iyada oo leh kalgacaylkeeda iyo damaceeda. Dabeecadahani waxay ku dhex jiraan kaniisadahayaga oo dhan, natiijaduna waxay tahay in kaniisaduhu tabar daran yihiin, bukaan yihiin, oo dhimasho qarka u saaran yihiin. Hadda waa in aan la bixin markhaati aan dan ka lahayn, ee waa in la bixiyaa markhaati go’aan leh oo toos ah, kaas oo canaananaya nijaas kasta, oo Ciise sarraysiinaya. Innagu, dad ahaan, waa in aynu ku sugnaannaa xaalad filasho ah, innagoo shaqaynayna, sugayna, feejignaanayna, oo tukannayna.”
“This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.
“Rajadan barakaysan ee imaatinka labaad ee Masiixa waa in marar badan dadka loo soo bandhigaa, iyadoo la socota xaqiiqooyinkeeda culus; sugidda imaatinka dhow ee Rabbigeenna Ciise oo ku imanaya ammaantiisa waxay horseedi doontaa in waxyaalaha dunida loo arko madhnaan iyo wax aan jirin. Maamuus ama kala-sarrayn kasta oo adduunyo qiimo ma leh, waayo rumaystaha runta ahi wuxuu ku nool yahay dunida ka sarraysa; tallaabooyinkiisuna waxay u sii socdaan xagga samada. Isagu waa socoto iyo shisheeye. Jinsiyaddiisu waxay ku taal kor. Wuxuu ku ururinayaa naftiisa fallaadhaha qorraxda ee xaqnimada Masiixa, si uu u noqdo iftiin gubanaya oo dhalaalaya gudcurka akhlaaqeed ee dunida qariyey. Sidee bay ugu muuqdaan isaga iimaan xoog leh, rajo nool, jacayl kulul, qiiro quduus ah oo Ilaah loo gooniyeeyey, iyo kala duwanaansho cad oo go’an oo u dhexeeya isaga iyo dunida! ‘Haddaba soo jeeda, oo had iyo goor tukada, si laydinku tiriyo kuwo istaahila inay ka baxsadaan waxyaalahan oo dhan oo dhici doona, oo ay Wiilka Aadanaha hortiisa istaagaan.’ ‘Haddaba soo jeeda, waayo garan maysaan saacadda Rabbigiinnu imanayo.’ ‘Sidaas daraaddeed idinkuna diyaar ahaada; waayo saacad aydnaan filayn ayuu Wiilka Aadanahu imanayaa.’ “Bal eega, waxaan u imanayaa sida tuug oo kale. Waxaa barakaysan kan soo jeeda oo dharkiisa ilaashada.’” Buug-yareyaal, 38–40.