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# The Book of Daniel - Number Thirty

Littafin Daniyel - Lamba Ta Talatin

The Hour of Fear

Sa’ar Tsoro

Author

Jeff Pippenger

Published

December 25, 2023

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Belshazzar’s fear of the mysterious handwriting addresses not only his death and the end of the sixth kingdom of Bible prophecy, but also the point in prophetic history when fear takes hold of the kings of the earth. Their fear is produced by the “east wind” of Islam. Their fear is as a woman in travail, thus identifying a progressively increasing pain, which comes with more and more rapidity. The fear begins at the “hour” of Belshazzar’s feast, though it initially arrived on September 11, 2001. From then onward the winds begin to slip through the hands of the four angels who are holding them during the sealing time of the one hundred and forty-four thousand. The lamentation for Tyrus that Ezekiel identifies, defines Tyrus by asking the prophetic question, “What city is like Tyrus, like the destroyed in the midst of the sea?”

Tsoron Belshazzar game da rubutun asirai da ya bayyana ba ya magana ne kawai a kan mutuwarsa da kuma ƙarshen masarauta ta shida a annabcin Littafi Mai Tsarki ba, amma kuma a kan lokacin da ke cikin tarihin annabci sa’ad da tsoro ya kama sarakunan duniya. Tsoronsu iska ta “gabas” ce ta Musulunci take haifarwa. Tsoronsu kamar na mace mai naƙuda ne, ta haka yana nuna azaba mai ƙaruwa sannu a hankali, wadda take zuwa da sauri fiye da baya. Tsoron ya fara ne a “sa’a” ta bikin Belshazzar, ko da yake a farkon zuwansa ya bayyana ne a ranar 11 ga Satumba, 2001. Daga wannan lokaci zuwa gaba iskoki suka fara kuɓucewa ta hannuwan mala’iku huɗu waɗanda suke riƙe da su a lokacin hatimtar dubu ɗari da arba’in da huɗu. Makokin Tyrus da Ezekiel ya bayyana yana fayyace Tyrus ta wurin gabatar da tambayar annabci, “Wane birni ne kamar Tyrus, kamar halakakkiyar da take a tsakiyar teku?”

> 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. The suburbs shall shake at the sound of the cry of thy pilots. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land; And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:25–36.

> Jiragen Tarshish sun rera yabonka a kasuwancinka; aka cika ki, aka kuma mai da ke mai girma ƙwarai a tsakiyar tekuna. Masu tuƙa jirginki sun kawo ki cikin manyan ruwaye; iskar gabas ta farfashe ki a tsakiyar tekuna. Dukiyarki, da kayayyakin cinikinki, da hajaarki, da matuƙanki, da masu shiryar da jirginki, da masu gyaran ɓarakar jirgi, da masu hulɗa da hajaarki, da dukan mayaƙanki waɗanda suke a cikinki, da dukan taronki wanda yake a tsakiyarki, za su faɗi a tsakiyar tekuna a ranar halakarki. Unguwannin kewayen birni za su girgiza da ƙarar kukar masu shiryar da jirginki. Dukan masu riƙe da mari, da matuƙa, da dukan masu shiryar da jiragen ruwa, za su sauko daga jiragensu, za su tsaya a kan tudu; za su sa a ji muryarsu a kanki, su yi kuka mai zafi, su zuba ƙura a kansu, su birgima cikin toka. Za su aske kansu sarai saboda ke, su ɗaura tsummoki, su yi makoki dominki da ɗacin zuciya da kuka mai tsanani. A cikin kukansu kuwa za su ɗauki makoki a kanki, su yi makoki a kanki, suna cewa, Wane birni ne yake kamar Taya, kamar wadda aka hallaka a tsakiyar teku? Sa’ad da hajojinki suka fita daga tekuna, kin kosar da al’ummai masu yawa; kin wadata sarakunan duniya da yalwar dukiyarki da ta cinikinki. A lokacin da tekuna za su karye ki a cikin zurfafan ruwaye, hajaarki da dukan taronki a tsakiyarki za su faɗi. Dukan mazaunan tsibirai za su yi mamaki a kanki, sarakunansu kuwa za su firgita ƙwarai, fuskokinsu za su nuna razana. ’Yan kasuwa a cikin al’ummai za su yi miki tsaki; za ki zama abin razana, ba kuma za ki ƙara kasancewa ba har abada. Ezekiel 27:25–36.

Tyrus is the city, or kingdom that the merchants of the earth cry bitterly over, and then ask, “what city is like Tyrus?” They do so in the “time,” when the city is broken in the sea. In Revelation chapter eighteen, the whore of Tyre, who is the whore of Rome, who has committed fornication with the kings of the earth and is identified as that great city whose judgment comes in one hour, and in one day. She is the city that raises the prophetic question from the wailing kings and merchants.

Taya ita ce birnin, ko mulkin, da ’yan kasuwar duniya suke yi wa kuka mai tsanani a kansa, sa’an nan kuma su tambaya, “wane birni ne kamar Taya?” Suna yin haka a “lokacin” da aka kakkarya birnin a cikin teku. A cikin Ru’ya ta Yohanna sura ta goma sha takwas, karuwar Taya, wadda ita ce karuwar Roma, wadda ta yi fasikanci da sarakunan duniya kuma aka bayyana ta a matsayin wancan babban birni wanda hukuncinsa yake zuwa cikin sa’a guda, kuma cikin yini guda. Ita ce birnin da yake tayar da wannan tambaya ta annabci daga bakin sarakuna da ’yan kasuwa masu kuka.

> 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: The merchandise of gold, and silver, and precious stones, and of pearls, and fine linen, and purple, and silk, and scarlet, and all thyine wood, and all manner vessels of ivory, and all manner vessels of most precious wood, and of brass, and iron, and marble, And cinnamon, and odours, and ointments, and frankincense, and wine, and oil, and fine flour, and wheat, and beasts, and sheep, and horses, and chariots, and slaves, and souls of men. And the fruits that thy soul lusted after are departed from thee, and all things which were dainty and goodly are departed from thee, and thou shalt find them no more at all. The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:8–19.

> Saboda haka annobanta za su zo a rana guda, mutuwa, da makoki, da yunwa; kuma za a ƙone ta sarai da wuta; gama mai ƙarfi ne Ubangiji Allah wanda yake yi mata shari’a. Sarakunan duniya kuwa, waɗanda suka yi fasikanci tare da ita, suka kuma yi rayuwa cikin 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, wannan babban birni Babila, wannan birni mai ƙarfi! gama a sa’a guda hukuncinki ya zo. ’Yan kasuwan duniya kuma za su yi kuka su yi makoki saboda ita; gama ba mai sake sayen hajojinsu: kayan kasuwancin zinariya, da azurfa, da duwatsu masu daraja, da lu’ulu’u, da lilin mai laushi, da shunayya, da alharini, da jan zane, da kowane irin itacen ƙanshi, da kowane irin kayayyakin hauren giwa, da kowane irin kayayyakin itace mafi daraja, da na tagulla, da baƙin ƙarfe, da marmara, Da kirfa, da turare masu ƙanshi, da man shafawa, da lubban, da ruwan inabi, da mai, da garin alkama mai laushi, da alkama, da dabbobi, da tumaki, da dawakai, da karusai, da bayi, da rayukan mutane. ’Ya’yan itatuwan da ranki ya yi marmari a kansu sun rabu da ke, kuma dukan abubuwa masu daɗi da kyau sun rabu da ke, kuma ba za ki ƙara same su ko kaɗan ba. ’Yan kasuwar waɗannan abubuwa, waɗanda ta wurinta suka zama mawadata, za su tsaya daga nesa saboda tsoron azabarta, suna kuka suna makoki, Suna cewa, Kaito, kaito, wannan babban birni, wanda aka sa masa lilin mai laushi, da shunayya, da jan zane, aka kuma ƙawata shi da zinariya, da duwatsu masu daraja, da lu’ulu’u! Gama a sa’a guda irin wannan dukiya mai yawa ta lalace. Kuma kowane shugaban jirgi, da dukan jama’ar da ke cikin jiragen ruwa, da matuƙa, da dukan masu kasuwanci ta teku, suka tsaya daga nesa, Suka yi ihu sa’ad da suka ga hayaƙin ƙonarta, suna cewa, Wane birni ne ya yi kama da wannan babban birni! Suka zuba ƙura a kan kawunansu, suka yi kuka, suna makoki, suna cewa, Kaito, kaito, wannan babban birni, wanda a cikinsa dukan masu jiragen ruwa a teku suka zama mawadata saboda tsadarta! gama a sa’a guda an mai da ita kufai. Ru’ya ta Yohanna 18:8–19.

The unsealing of the Revelation of Jesus Christ includes the message of the Midnight Cry. That message is the second prophecy of Ezekiel thirty-seven that brings the dead dry bones that have laid in the streets for three and a half days to life as a mighty army. That message is the message that includes the truth that it is Islam that the Lord employs to bring executive judgment upon the United States for Sunday enforcement. That judgment arrives in the “hour” of the great earthquake, which is also the “hour” that the handwriting came upon Belshazzar’s wall. The handwriting produced the fear, that is represented as taking hold of all the kings and merchants when the economic structure of planet earth is taken down by the “east wind” of Islam, who have secretly slipped into Belshazzar’s kingdom, through the neglected lower “wall” to the south.

Buɗe wahayin Yesu Almasihu ya ƙunshi saƙon Kukan Tsakar Dare. Wannan saƙo shi ne annabci na biyu na Ezekiyel talatin da bakwai wanda ke kawo matattun ƙasusuwan busassu da suka kwanta a tituna har kwana uku da rabi zuwa rai a matsayin runduna mai girma. Wannan saƙo shi ne saƙon da ya ƙunshi gaskiyar cewa Musulunci ne Ubangiji yake amfani da shi domin kawo hukuncin zartarwa a kan Tarayyar Amurka saboda tilasta kiyaye Lahadi. Wannan hukunci yana zuwa ne a cikin “sa’a” ta babbar girgizar ƙasa, wadda ita ma ce “sa’ar” da rubutun hannu ya bayyana a bangon Belshazzar. Wannan rubutun hannu ya haifar da tsoro, wanda aka wakilta da cewa ya kama dukan sarakuna da ’yan kasuwa lokacin da tsarin tattalin arziƙin duniyar duniya ya rushe ta wurin “iskar gabas” na Musulunci, waɗanda a ɓoye suka kutsa cikin mulkin Belshazzar ta hanyar ƙananan “ganuwar” da aka yi watsi da ita a kudu.

The “city” or kingdom that the kings and merchants lament of and ask, “what city is like unto this great city” is the kingdom of the whore of Tyre, who is then singing her songs and committing fornication with those very kings. All the prophets speak of the end of the world and they agree with one another, so Ezekiel’s merchants are the same merchants in Revelation chapter eighteen. Three times in Revelation chapter eighteen they lament “alas, alas,” as the great city and the financial structure of planet earth is taken down. The Greek word translated as “alas,” in the passage, is the very same word that is translated three times in Revelation chapter eight, and verse thirteen, which is there translated with a different English word.

“Birnin” ko mulkin da sarakuna da ’yan kasuwa suke makoki a kansa, suna cewa, “wane birni ne yake kamar wannan babban birni,” shi ne mulkin karuwar Taya, wadda a sa’an nan take rerin waƙoƙinta tana kuma yin fasikanci da waɗannan sarakuna ɗin nan. Dukan annabawa suna magana game da ƙarshen duniya, kuma suna daidaituwa da juna; saboda haka ’yan kasuwar Ezekiyel su ne waɗannan ’yan kasuwar da suke cikin Wahayi sura ta goma sha takwas. Sau uku a cikin Wahayi sura ta goma sha takwas suna makoki suna cewa, “kaito, kaito,” sa’ad da aka rushe babban birnin da kuma tsarin kuɗi na duniyar duniya. Kalmar Helenanci da aka fassara da “kaito” a cikin wannan nassi ita ce ainihin kalmar nan ɗaya da aka fassara sau uku a cikin Wahayi sura ta takwas, aya ta goma sha uku, inda kuma a can aka fassara ta da wata kalmar Turanci dabam.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Sai na duba, na kuma ji wani mala’ika yana tashi a tsakiyar sararin sama, yana cewa da babbar murya, Kaito, kaito, kaito ga mazaunan duniya, saboda sauran sautunan ƙaho na mala’iku uku waɗanda har yanzu za su busa! Ru’ya ta Yohanna 8:13.

The kings and merchants are lamenting the destruction of the world’s economy with the words, “alas, alas,” meaning “woe, woe,” and the “Woe” is a symbol of Islam. The fear that takes hold of Belshazzar and his lords when the handwriting appears on the wall, is the fear produced when the economic structure of planet earth is destroyed by ongoing attacks from Islam, which God employs as His providential tool to bring about His executive judgment upon those who drink the wine of Babylon, that is Sunday enforcement. This truth is the theme of the Isaiah twenty-three “burden” of the whore of “Tyre.”

Sarakuna da ’yan kasuwa suna makokin hallakar tattalin arziƙin duniya da kalmomin nan, “kaitona, kaitona,” ma’ana “bone, bone,” kuma “Bone” alama ce ta Musulunci. Tsoron da ya kama Belshazzar da manyansa sa’ad da rubutun hannu ya bayyana a jikin bango, shi ne tsoron da ake haifarwa sa’ad da ake lalatar da tsarin tattalin arziƙin duniya ta hanyar hare-haren Musulunci masu ci gaba, wanda Allah yake amfani da shi a matsayin kayan aikin kulawarsa domin ya zartar da hukuncinsa na zartarwa a kan waɗanda suke shan ruwan inabin Babila, wato tilasta kiyaye Lahadi. Wannan gaskiya ita ce jigon “nauyin” Ishaya ashirin da uku game da karuwar “Taya.”

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. 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. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Nauyin Taya. Ku yi kuka, ku jiragen ruwan Tarshish; gama an lalatar da ita, har babu gida, babu mashiga: daga ƙasar Chittim aka bayyana musu wannan. Ku yi shiru, ku mazaunan tsibirin; ke wadda ‘yan kasuwar Zidon, masu ƙetare teku, suka wadata. Kuma ta cikin manyan ruwaye, iri na Sihor, girbin kogin, shi ne kuɗin shigarta; ita ce kuma kasuwar al’ummai. Ki ji kunya, ya Zidon: gama teku ta yi magana, wato ƙarfin teku, tana cewa, Ban sha wahalar naƙuda ba, ban kuma haifi ‘ya’ya ba, ba ni rainon samari, ba ni kuma tarbiyyar ‘yan mata. Kamar yadda ake jin labari game da Masar, haka za su sha azaba ƙwarai sa’ad da aka ji labarin Taya. Ku haye zuwa Tarshish; ku yi kuka, ku mazaunan tsibirin. Ashe, wannan ce birninku mai farin ciki, wadda asalin ta tun zamanin da ne? ƙafafunta ne za su kai ta nesa domin ta zauna a baƙunci. Wa ya ƙulla wannan shawara a kan Taya, birni mai naɗa rawani, wadda ‘yan kasuwanta sarakuna ne, dillalanta kuma manyan mutanen duniya ne? Ubangijin runduna ne ya ƙudura wannan, domin ya ƙazantar da girman kan dukan ɗaukaka, ya kuma kawo raini a kan dukan manyan mutanen duniya. Ki ratsa ƙasarki kamar kogi, ya ‘yar Tarshish: ba sauran wani ƙarfi. Ya miƙa hannunsa a bisa teku, ya girgiza mulkoki: Ubangiji ya ba da umarni game da birnin kasuwanci, domin a hallaka katangunta masu ƙarfi. Ya kuma ce, Ba za ki ƙara yin murna ba, ke budurwa da aka zalunta, ‘yar Zidon: tashi, ki haye zuwa Chittim; can ma ba za ki sami hutu ba. Ga ƙasar Kaldiyawa; wannan jama’a ba su kasance ba, sai da Assuriya ta kafa ta domin mazauna hamada: suka kafa hasumiyoyinta, suka gina fadafadai nata; shi kuma ya mai da ita kufai. Ku yi kuka, ku jiragen ruwan Tarshish: gama an lalatar da ƙarfinku. Kuma zai zama a wannan rana, za a manta da Taya har shekara saba’in, gwargwadon kwanakin sarki ɗaya: bayan cikar shekara saba’in, Taya za ta yi waƙa kamar karuwa. Ɗauki garaya, ki kewaya birni, ke karuwar da aka manta da ita; ki yi waƙa mai daɗi, ki rera waƙoƙi masu yawa, domin a tuna da ke. Kuma zai zama bayan cikar shekara saba’in, Ubangiji zai ziyarci Taya, ita kuma za ta koma ga ladan karuwancinta, ta kuma yi karuwanci da dukan mulkokin duniya a kan fuskar ƙasa. Kuma cinikinta da ladan karuwancinta za su zama tsarki ga Ubangiji: ba za a taskace su ba, ba kuwa za a tara su ba; gama cinikinta zai zama domin waɗanda suke zaune a gaban Ubangiji, domin su ci su ƙoshi, kuma domin sutura mai ɗorewa. Ishaya 23:1–18.

The seventy years, which is as “the days of one king”, is represented by the kingdom of Babylon, for a king is a kingdom, and literal Babylon reigned for seventy years. The seventy years of literal Babylon ended in the “hour” the handwriting appeared upon the walls of Belshazzar’s banquet hall. That very night he was slain, by the power that came through the “wall” unnoticed, for he was having a party drinking the wine of Babylon, while Nebuchadnezzar’s orchestra was playing the music, and the whore of Tyre sang the sweet melody, and apostate Israel danced and bowed.

Shekaru saba’in, waɗanda suke kamar “kwanakin sarki ɗaya”, ana wakilta su da mulkin Babila, domin sarki mulki ne, kuma Babila ta zahiri ta yi sarauta har shekara saba’in. Shekaru saba’in na Babila ta zahiri sun ƙare a cikin “sa’a” da rubutun hannun ya bayyana a kan bangon zauren liyafar Belshazzar. A daren nan kuwa aka kashe shi, ta wurin ikon da ya shigo ta cikin “bango” ba tare da an lura ba, gama yana cikin biki yana shan ruwan inabin Babila, yayinda ƙungiyar makaɗan Nebukadnezzar take kaɗa kiɗan, karuwar Taya kuma tana rerawa daɗin waƙa, Isra’ila mai ridda kuma tana rawa tana rusunawa.

Then fear took hold of all involved, for God had “taken counsel against Tyre” and had “purposed” “to stain the pride of all glory, and to bring into contempt all the honourable of the earth.” God therefore “shook the kingdoms” with the “great earthquake” of that “hour,” for God had “given a commandment against the merchant” kingdom, “to destroy the strong holds thereof.” In the “hour” of fear for Belshazzar, the kings and the merchants began a search to understand the meaning of the fiery words on the wall. The death of Belshazzar is about to happen, but at that point, he is still alive. He therefore sought to understand the mysterious words and offered rewards to the wise men, if they could interpret the writing, but it could not be done, for the wise men of Babylon employ the methodology of biblical study that was a counterfeit of truth. The mysterious words are as the vision of a book that is sealed.

Sa’an nan tsoro ya kama dukan waɗanda abin ya shafa, gama Allah ya “yi shawara gāba da Taya” kuma ya “nufa” “ya ƙazantar da girman kan dukan ɗaukaka, ya kuma mai da dukan manyan mutanen duniya abin reni.” Saboda haka Allah ya “girgiza mulkoki” da “babbar girgizar ƙasa” ta wannan “sa’a,” gama Allah ya “ba da umarni gāba da” mulkin “ɗan kasuwa,” “domin ya hallaka kagarorinta.” A cikin “sa’ar” tsoro ga Belshazzar, sarakuna da ’yan kasuwa suka fara bincike domin su fahimci ma’anar kalmomin wuta da ke kan bango. Mutuwar Belshazzar na gab da faruwa, amma a wannan lokaci, har yanzu yana raye. Saboda haka ya nemi ya fahimci waɗancan kalmomi masu asiri, ya kuma yi alkawarin lada ga masu hikima, idan za su iya fassara rubutun, amma ba a iya yin haka ba, gama masu hikimar Babila suna amfani da hanyar nazarin Littafi Mai Tsarki wadda ta kasance jabu ce ta gaskiya. Waɗancan kalmomi masu asiri suna kamar wahayin littafi ne da aka hatimce.

> 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. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live forever: let not thy thoughts trouble thee, nor let thy countenance be changed: There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will show the interpretation. Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing: And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Daniel 5:8–16.

> Sai dukan masu hikimar sarki suka shiga; amma ba su iya karanta rubutun ba, ko su sanar da sarki fassararsa. Sai sarki Belshazzar ya firgita ƙwarai, fuskarsa kuwa ta canza a gare shi, manyansa kuma suka ruɗe. Sai sarauniya, saboda maganganun sarki da na manyansa, ta shigo cikin ɗakin liyafa; sarauniya ta yi magana ta ce, Ya sarki, ka rayu har abada: kada tunaninka su dame ka, kada kuma fuskarka ta canza: Akwai wani mutum a mulkinka, wanda Ruhun alloli masu tsarki yake a cikinsa; a zamanin mahaifinka kuma an sami haske da fahimta da hikima a cikinsa, kamar hikimar alloli; wanda sarki Nebukadnezzar mahaifinka, sarki, wato mahaifinka, ya naɗa shugaban masu sihiri, da masu taurari, da Kaldiyawa, da masu duba; Gama an sami ruhi mafifici, da sani, da fahimta, da fassarar mafarkai, da bayyana maganganu masu wuya, da warware ruɗani, a cikin wannan Daniyel, wanda sarki ya sa masa suna Belteshazzar: yanzu fa a kira Daniyel, shi kuwa zai nuna fassarar. Sai aka kawo Daniyel a gaban sarki. Sarki kuwa ya yi magana ya ce wa Daniyel, Kai ne wannan Daniyel, ɗaya daga cikin ’ya’yan kamun Yahuda, wanda sarki mahaifina ya kawo daga Yahudiya? Na ji ma game da kai, cewa ruhun alloli yana a cikinka, kuma an sami haske da fahimta da hikima mafificiya a cikinka. Yanzu kuwa an kawo masu hikima da masu taurari a gabana, domin su karanta wannan rubutu, su kuma sanar da ni fassararsa: amma ba su iya bayyana fassarar wannan abu ba: Ni kuwa na ji labarinka, cewa kana iya yin fassarori, ka kuma warware ruɗani: yanzu fa, in za ka iya karanta rubutun, ka kuma sanar da ni fassararsa, za a sa maka tufafin mulufi, a kuma rataya sarkar zinariya a wuyanka, kuma za ka zama mai mulki na uku a cikin mulkin. Daniyel 5:8–16.

The queen in the palace was not Belshazzar’s wife, but the queen of his grandfather, and she knew who could read the writing on the wall. There was a church (for a woman is a church prophetically), in the kingdom that knew who could understand the secrets of God.

Sarauniyar da ke cikin fādar ba matar Belshazzar ba ce, amma sarauniyar kakansa ce, kuma ta san wanda zai iya karanta rubutun da ke bango. Akwai wata coci (gama mace coci ce a ma’anar annabci), a cikin mulkin wadda ta san wanda zai iya fahimtar asiran Allah.

> “There was in the palace a woman who was wiser than them all,—the queen of Belshazzar’s grandfather. In this emergency she addressed the king in language that sent a ray of light into the darkness. ‘O king, live forever,’ she said, ‘let not thy thoughts trouble thee, nor let thy countenance be changed. There is a man in thy kingdom in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar, thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; …now let Daniel be called, and he will show the interpretation.’

> “A cikin fādar akwai wata mace wadda ta fi su duka hikima,—sarauniyar kakan Belshazzar. A cikin wannan gaggawa ta yi wa sarki magana da kalmomin da suka aika da hasken ɗan haske cikin duhu. ‘Ya sarki, ka rayu har abada,’ in ji ta, ‘kada tunaninka su dame ka, kada kuma fuskarka ta sauya. Akwai wani mutum a cikin mulkinka wanda Ruhun alloli masu tsarki yake a cikinsa; kuma a zamanin ubanka an same shi da haske da fahimta da hikima, kamar hikimar alloli; wanda sarki Nebukadnezzar, ubanka, sarkin, ina nufin, ubanka, ya sa ya zama shugaban masu sihiri, da masu taurari, da Kaldiyawa, da masu duba; …yanzu fa a kira Daniyel, shi kuwa zai bayyana fassarar.’”

> “‘Then was Daniel brought in before the king.’ Making an effort to brace himself and to show his authority, Belshazzar said, ‘Art thou that Daniel which art of the children of the captivity of Judah, which the king, my father, brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee…. Now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.’

> “‘Sai aka kawo Daniyel a gaban sarki.’ Da yake ƙoƙarin ƙarfafa kansa da kuma nuna ikonsa, Belshazzar ya ce, ‘Kai ne wancan Daniyel ɗin daga cikin ’ya’yan kamammu na Yahuda, wanda sarki, ubana, ya fito da shi daga ƙasar Yahudawa? Na ma ji labarinka, cewa ruhun alloli yana a cikinka, kuma an sami haske da fahimta da hikima mafi kyau a cikinka…. To yanzu, in kana iya karanta rubutun nan, ka kuma sanar da ni fassararsa, za a sa maka tufafin ja, kuma za ka sami sarƙar zinariya a wuyanka, za ka kuma zama mai mulki na uku a cikin mulkin.’”

> “Daniel was not awed by the king’s appearance, nor confused or intimidated by his words. ‘Let thy gifts be to thyself,’ he answered, ‘and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour…. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him…. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this, but hast lifted up thyself against the God of heaven; and they have brought the vessels of His house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk in them, and thou hast praised the gods of silver and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know; and the God in whose hand thy breath is, and whose all thy ways, hast thou not glorified.’

> “Daniyel bai razana da kamannin sarkin ba, bai kuma rikice ko tsorata da kalmominsa ba. Ya amsa ya ce, ‘Kyaututtukanka su kasance a gare ka, ka kuma ba wani ladanka; duk da haka zan karanta rubutun ga sarki, in kuma sanar da shi fassararsa. Ya kai sarki, Allah Maɗaukaki ya ba Nebukadnezzar, mahaifinka, mulki, da girma, da ɗaukaka, da martaba…. Amma sa’ad da zuciyarsa ta ɗaukaka, hankalinsa kuma ya taurare cikin girman kai, aka sauke shi daga kursiyin sarautarsa, aka kuma ƙwace ɗaukakarsa daga gare shi…. Kai kuma, ɗansa, ya Belshazzar, ba ka ƙasƙantar da zuciyarka ba, ko da yake ka san dukan wannan, sai dai ka ɗaukaka kanka gāba da Allah na sama; aka kawo kayayyakin gidansa a gabanka, kai kuma, da manyanka, da matanka, da ƙwarƙwaranka, kuka sha da su, kuka kuma yabi allolin azurfa da na zinariya, da na tagulla, da baƙin ƙarfe, da itace, da dutse, waɗanda ba sa gani, ba sa ji, ba sa kuma sani; amma Allah wanda numfashinka yake a hannunsa, wanda kuma dukan al’amuranka suke nasa, ba ka ɗaukaka shi ba.’”

> “‘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.’

> “‘Wannan shi ne rubutun da aka rubuta, Mene, Mene, Tekel, Ufarsin. Ga fassarar abin nan: Mene: Allah ya ƙidaya mulkinka, ya kuma kawo shi ga ƙarshe. Tekel: An auna ka a ma’auni, aka same ka da rashin cika. Peres: An raba mulkinka, an kuma ba da shi ga Mediyawa da Farisawa.’”

> “Daniel did not swerve from his duty. He held the king’s sin before him, showing him the lessons he might have learned but did not. Belshazzar had not heeded the events so significant to him. He had not read his grandfather’s history correctly. The responsibility of knowing truth had been laid upon him, but the practical lesson he might have learned and acted upon had not been taken to heart; and his course of action brought the sure result.

> “Daniyel bai kauce daga aikinsa ba. Ya gabatar wa sarkin zunubinsa a gabansa, yana nuna masa darussan da zai iya koya amma bai koya ba. Belshazzar bai kula da abubuwan da suka faru ba, waɗanda suke da matuƙar muhimmanci a gare shi. Bai fahimci tarihin kakansa daidai ba. An ɗora masa nauyin sanin gaskiya, amma darasin aikace da zai iya koya ya kuma yi aiki da shi bai shiga zuciyarsa ba; kuma tafarkin aikinsa ya kawo tabbataccen sakamako.”

> “This was the last feast of boasting held by the Chaldean king; for He who bears long with man’s perversity had passed the irrevocable sentence. Belshazzar had greatly dishonoured the One who had exalted him as king, and his probation was taken from him. While the king and his nobles were at the height of their revelry, the Persians turned the Euphrates out of its channel, and marched into the unguarded city. As Belshazzar and his lords were drinking from the sacred vessels of Jehovah, and praising their gods of silver and gold, Cyrus and his soldiers stood under the walls of the palace. ‘In that night,’ the record says, ‘was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom.’” Bible Echo, May 2, 1898.

> “Wannan shi ne biki na ƙarshe na taƙama da sarkin Kaldiyawa ya yi; gama Shi wanda yake daɗe yana jure wa gurɓatacciyar halin mutum ya riga ya zartar da hukuncin da ba za a iya janye shi ba. Belshazzar ya ƙwarai yi wa Wanda ya ɗaukaka shi ya mai da shi sarki rashin ɗa’a, kuma an ɗauke masa lokacin gwajinsa. Yayin da sarkin da manyansa suke a matsayi mafi girma na shagulgulinsu na murna, Farisawa suka karkatar da Kogin Yufiretis daga mashiginsa, suka shiga cikin birnin da ba a tsare ba. Yayinda Belshazzar da sarakunansa suke sha daga tsarkakan tasoshin Jehobah, suna kuma yabon allolinsu na azurfa da zinariya, Sairus da sojojinsa suna tsaye a ƙarƙashin katangar fadar. ‘A cikin wannan dare,’ in ji rubutun, ‘aka kashe Belshazzar sarkin Kaldiyawa. Sai Dariyus Bamidi ya karɓi mulkin.’” Bible Echo, Mayu 2, 1898.

In the midst of the crisis, the queen (a church), identified that there is a source that can identify the “Future for America”. Daniel once again stands in his lot to fulfill his purpose at the end of the days. The witness of the ensign given in the fiery furnace by Shadrach, Meshach and Abednego is now given by Daniel, as he adds to the line of truth that in the “hour” of the Sunday law crisis, those who represent the ensign will be brought before the state authorities to testify of the truth.

A tsakiyar rikicin, sarauniya (coci), ta gane cewa akwai wata mafari da za ta iya gano “Makoma ga Amirka”. Daniyel ya sake tsayawa a matsayinsa domin ya cika manufarsa a ƙarshen kwanaki. Shaidar tuta da Shadrak, Meshak da Abednego suka bayar a cikin tanderun wuta yanzu Daniyel ne yake bayarwa, yayin da yake ƙarawa ga layin gaskiya cewa a cikin “sa’a” ta rikicin dokar Lahadi, waɗanda suke wakiltar tutar za a kai su gaban mahukuntan gwamnati domin su ba da shaida ga gaskiya.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.” The Desire of Ages, 354.

> “‘Za su kai ku ga majalisu, … hakika kuma za a kai ku gaban gwamnonin da sarakuna saboda Ni, domin ku zama shaida gare su da kuma ga Al’ummai.’ Matiyu 10:17, 18, R. V. Tsanantawa za ta baza haske. Za a kai bayin Almasihu gaban manyan mutanen duniya, waɗanda, da ba saboda wannan ba, wataƙila ba za su taɓa jin bishara ba. An ba waɗannan mutane gaskiya a gurɓataccen siffa. Sun saurari ƙararrakin ƙarya game da bangaskiyar almajiran Almasihu. Sau da yawa hanya kaɗai da suke da ita ta koyon ainihin halinta ita ce shaidar waɗanda aka kawo domin a gwada su saboda bangaskiyarsu. A lokacin bincike ana buƙatar waɗannan su ba da amsa, alƙalansu kuma su saurari shaidar da ake bayarwa. Za a ba bayinsa alherin Allah domin ya biya bukatar wannan gaggawa. ‘Za a ba ku,’ in ji Yesu, ‘a wannan sa’a ɗaya abin da za ku faɗa. Gama ba ku ne kuke magana ba, amma Ruhun Ubanku ne yake magana a cikinku.’ Yayin da Ruhun Allah yake haskaka tunanin bayinsa, za a gabatar da gaskiya cikin ikon Allahntakarta da darajarta mai tsada. Waɗanda suka ƙi gaskiya za su tsaya su zargi kuma su tsananta wa almajiran. Amma a cikin hasara da wahala, har ma zuwa mutuwa, ’ya’yan Ubangiji za su bayyana tawali’un Misalinsu na Allahntaka. Ta haka za a ga bambanci tsakanin wakilan Shaiɗan da wakilan Almasihu. Za a ɗaukaka Mai Ceto a gaban masu mulki da kuma jama’a.” The Desire of Ages, 354.

As with the three worthies, Daniel was not interested in any gifts, nor did he need to rehearse what he was going to say. He very simply presented the interpretation of the “seven times,” represented upon the wall.

Kamar yadda yake da waɗannan mutane uku nagari, Daniyel bai damu da kowace irin kyauta ba, kuma bai bukaci ya sake maimaita abin da zai faɗa ba. Cikin sauƙi ƙwarai ya gabatar da fassarar “lokuta bakwai” da aka wakilta a jikin bango.

We will continue the story of Belshazzar in the next article.

Za mu ci gaba da labarin Belshazzar a talifi na gaba.

> “Those who are unfaithful to the work of God are lacking in principle; their motives are not of a character to lead them to choose the right under all circumstances. The servants of God are to feel at all times that they are under the eye of their employer. He who watched the sacrilegious feast of Belshazzar is present in all our institutions, in the counting-room of the merchant, in the private workshop; and the bloodless hand is as surely recording your neglect as it recorded the awful judgment of the blasphemous king. Belshazzar’s condemnation was written in words of fire, ‘Thou art weighed in the balances, and art found wanting’; and if you fail to fulfill your God-given obligations your condemnation will be the same.” Messages to Young People, 229.

> “Waɗanda ba su da aminci ga aikin Allah, ba su da tabbataccen ƙa’ida; manufofinsu ba irin waɗanda za su kai su ga zaɓen abin da yake daidai a kowane irin yanayi ba ne. Dole ne bayin Allah su riƙa ji a kowane lokaci cewa suna ƙarƙashin idon Ubangidansu. Shi wanda ya lura da liyafar cin zarafi ta Belshazzar yana nan a cikin dukan cibiyoyinmu, a ɗakin lissafin ɗan kasuwa, a keɓaɓɓen wajen aikinsa; kuma hannun nan marar jini tabbatacce yake rubuta sakacinku kamar yadda ya rubuta hukunci mai ban tsoro na sarkin mai saɓo. An rubuta hukuncin Belshazzar da kalmomin wuta, ‘An auna ka a ma’auni, an kuwa same ka ba ka cika ba’; kuma idan kun kasa cika nauyayyinku da Allah ya ɗora muku, hukuncinku zai zama haka nan.” Messages to Young People, 229.

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