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# The Book of Daniel - Number Twenty-Eight

Littafin Daniyel — Lamba Ashirin da Takwas

Walls

Ganuwarai

Author

Jeff Pippenger

Published

December 23, 2023

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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.

Nebukadnezzar yana wakiltar farkon Adventism, farkon Amurka, farkon ƙahon Furotesta da farkon ƙahon Jam’iyyar Republican. Belshazzar kuma yana wakiltar ƙarshen dukan waɗannan layuka.

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.

Nebukadnezzar yana wakiltar tarihin saƙonnin mala’iku na fari da na biyu daga 1798 har zuwa 1844, da kuma farkon shari’ar bincike ta Allah. Shaidarsa tana da daidaito da Daniel sura ta ɗaya. Belshazzar yana wakiltar tarihin saƙon mala’ika na uku daga 1989 har zuwa dokar Lahadi, da kuma farkon shari’ar aiwatarwa ta Allah. Shaidarsa tana da daidaito da Daniel surori na ɗaya zuwa uku.

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.

Nebukadnezzar yana nuna ƙarshen “lokuta bakwai” da suka zo a kan masarautar arewacin Isra’ila a shekara ta 1798, sa’ad da aka mai da mulkinsa gare shi bayan ya rayu da zuciyar dabba. Shaidarsa ta ci gaba har zuwa buɗewar shari’ar bincike a ƙarshen “lokuta bakwai,” waɗanda suka zo a kan masarautar kudancin Yahuda a shekara ta 1844. A cikin shaidarsa kalmar “sa’a” tana wakiltar saƙon sa’ar shari’a na mala’ika na farko, sa’an nan kuma, tana sake wakiltar isowar wannan saƙo. “Sa’ar” a cikin shaidarsa tana nuna duka 1798 da 1844, waɗanda dukkansu suke wakiltar kammaluwar fushin farko da kuma fushin ƙarshe bi da bi.

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.

An nuna ƙarshen Belshazzar ta wurin rubutun asiri wanda yake daidai da dubu biyu da ɗari biyar da ashirin. “Lokuta bakwai,” ko ana wakilta su da “sa’a,” ko da “warwatsewa,” ko da “dubu biyu da ɗari biyar da ashirin,” alama ce ta hukunci. Hukuncin Nimrod ya kasance “warwatsewa,” na Nebukadnezzar kuma ya kasance “lokuta bakwai,” na Belshazzar kuwa ya kasance dubu biyu da ɗari biyar da ashirin. Sa’ad da Nebukadnezzar ya hukunta mutanen nan uku masu daraja, ya sa aka ƙara zafin tanderun “sau bakwai” fiye da yadda aka saba.

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.

An yi wa hukuncin “lokuta bakwai” alama a lokacin isowar saƙon farko, da kuma isowar saƙon na uku. Ƙarshen Adventism na Millerite a shekara ta 1863 ya fara da ƙin koyarwar “lokuta bakwai,” kuma shekaru ɗari da ashirin da shida bayan haka, a shekara ta 1989, “lokacin ƙarshe” ya iso ga tarihin mala’ika na uku. Ɗari da ashirin da shida alama ce ta “lokuta bakwai”; saboda haka ƙarshen motsin mala’ika na farko a shekara ta 1863, har zuwa farkon motsin mala’ika na uku a shekara ta 1989, “lokuta bakwai” ne suka haɗa su tare, ta wurin alamar ɗari da ashirin da shida.

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.

Amma shaidar fāɗuwar Belshazzar a babi na biyar na Daniyel tana koyar da cewa babu wanda zai iya ganin hukuncin “lokatai bakwai,” ko da yake an rubuta shi a kan “bango”. Ga ƙahon Republican, an rubuta hukuncin a kan “bangon rabuwa tsakanin coci da jiha” na Thomas Jefferson wanda aka cire a babi na biyar na Daniyel. Ga ƙahon Furotesta na gaskiya kuwa, an rubuta hukuncin a kan jadawalai biyu masu tsarki waɗanda aka rataya a kan “bango” domin waɗanda suke karanta shi su gudu. Amma a cikin makantar Laodicea kalmomin ba za a iya gane su ba. A cikin duka biyun, kalmomin hukunci suna wakiltar cewa an auna ƙahon Furotesta na gaskiya da na Republican a ma’aunai, aka same su da ragi. Labarin Belshazzar yana da saƙo ga ƙahon Republican, mai wakiltar al’umman duniya.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “A cikin tarihin Nebukadnezzar da Belshazzar, Allah yana magana ga al’ummai na yau.” Signs of the Times, Yuli 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Labarin Belshazzar ma yana da saƙo ga ƙahon Furotesta, wanda yake wakiltar mutanen duniya.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “A cikin tarihin Nebukadnezzar da Belshazzar, Allah yana magana ga mutanen yau.” Bible Echo, Satumba 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.

Zunubin Belshazzar yana wakiltar zunubin ƙahonin biyu na dabbar ƙasa. Ana samun zunubin kowane ɗaya daga cikin ƙahonin ne a cikin ƙin yarda da gaskiyoyin da suke tushensu, alhali kuwa suna da cikakken sani game da waɗannan gaskiyoyin. Ana ɗaukar ƙahon jam’iyyar Republican da alhakin hasken Kundin Tsarin Mulki, da kuma tarihin farko lokacin da aka samar da wannan takarda ta Allah, amma tun daga wannan lokaci ana ci gaba da ƙin yard da ita sannu a hankali. Sa’ad da al’ummar za ta yi magana kamar maciji, za a riga an kawar da bangon alama na rabuwa tsakanin coci da ƙasa. Amma ga ƙahon Furotesta na gaskiya, hasken da ya fito daga tarihin saƙonnin mala’ika na fari da na biyu, lokacin da aka kafa tushen, an ci gaba da ƙin yarda da shi sannu a hankali, kuma za a ci gaba da ƙara ƙin yarda da shi, har sai da “bangon” dokar Allah shi ma, a ƙarshe, za a ƙi yarda da shi.

> “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.

> “Annabin a nan yana bayyana wani mutane waɗanda, a lokacin da aka yi ficewa gaba ɗaya daga gaskiya da adalci, suke neman su maido da ƙa’idodin da su ne tushen mulkin Allah. Su ne masu gyaran ɓarin da aka yi a cikin dokar Allah—bangon da Ya kafa kewaye da zaɓaɓɓunsa domin kāriyarsu, kuma biyayya ga ƙa’idojinta na adalci, gaskiya, da tsarki ita ce za ta zama madawwamiyar kāriyarsu.

> “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.

> “A cikin kalmomi masu ma’ana marar ruɗani annabin ya nuna takamaiman aikin wannan ragowar mutane da suke gina katanga. ‘In ka janye ƙafarka daga Asabar, daga yin abin da kake so a ranar tsarkakata; ka kira Asabar abin farin ciki, tsattsarkar ranar Ubangiji, abin girmamawa; kuma ka girmama Shi, ba ka bin hanyoyinka ba, ba ka neman abin da kake so ba, ba ka faɗin maganganunka ba: sa’an nan za ka sami farin cikinka cikin Ubangiji; ni kuma zan sa ka hau kan tuddai masu tsayi na duniya, in ciyar da kai da gādon Yakubu ubanka: gama bakin Ubangiji ne ya faɗa.’ Ishaya 58:13, 14.” Annabawa da Sarakuna, 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.

Hanyar nazari ta Littafi Mai Tsarki da mala’iku suka bayyana wa William Miller tana wakiltar dokokin annabcin Allah; kuma ba kamar Isra’ila ta dā ba, Isra’ila ta zamani ce za ta zama amintattun ma’adanar ba kawai dokar Umarni Goma ba, har ma da annabce-annabce.

> “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.

> “Allah ya kira cocinsa a wannan zamani, kamar yadda Ya kira Isra’ila ta dā, su tsaya a matsayin haske a cikin duniya. Ta wurin babban takobin raba na gaskiya, saƙonnin mala’ika na fari, na biyu, da na uku, Ya raba su daga ikkilisiyoyi da kuma daga duniya domin Ya kawo su cikin kusanci mai tsarki da Kansa. Ya mai da su amintattun masu ajiya na dokarsa, kuma Ya damƙa musu manyan gaskiyoyin annabci na wannan lokaci. Kamar tsarkakakkun maganganun Allah da aka damƙa wa Isra’ila ta dā, waɗannan amana ce mai tsarki da za a isar wa duniya. Mala’iku uku na Ru’ya ta Yohanna 14 suna wakiltar mutanen da suka karɓi hasken saƙonnin Allah kuma suka fito a matsayin wakilansa domin su busa gargaɗi a tsawon duniya da faɗinta. Almasihu yana shelar wa mabiyansa cewa: ‘Ku ne hasken duniya.’ Ga kowane rai da ya karɓi Yesu, gicciyen Kalbari yana magana cewa: ‘Duba darajar rai: “Ku tafi cikin dukan duniya, ku yi wa’azin bishara ga kowace halitta.”’ Bai kamata a bar kome ya hana wannan aiki ba. Shi ne aiki mafi muhimmanci ga wannan zamani; ya kamata ya kai nesa kamar madawwamiya. Ƙaunar da Yesu ya nuna wa rayukan mutane a cikin hadayar da Ya yi domin fansarsu, ita ce za ta motsa dukan mabiyansa.” Testimonies, juzu’i na 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.

“Manyan gaskiyar annabci,” waɗanda mala’iku suka bayar, kuma aka tabbatar ta wurin aikin William Miller, “amana ce mai tsarki wadda ya kamata a isar wa duniya.” Dokar Dokoki Goma, dokokin halitta, dokokin kiwon lafiya, da dokokin nazarin annabci, duk Mai Ba da Doka Maɗaukaki ɗaya ne ya ba su; kuma ƙin yarda da Umarni ɗaya, ƙin yarda da su duka ne. Ƙin karɓar hanyar aiki da aka bai wa William Miller ya fara tawaye mai ci gaba, wanda a ƙarshe zai kai ga Adventism ya ƙi Asabar ta rana ta bakwai.

> “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.

> “Ubangiji yana da ƙara a kan mutanensa da suke iƙirarin nasa a waɗannan kwanaki na ƙarshe. A cikin wannan ƙara, mutane masu riƙe da matsayi na alhaki za su bi tafarki da yake gaba ɗaya saɓanin wanda Nehemiya ya bi. Ba wai kawai za su yi watsi da Asabar su kuma rena ta da kansu ba, amma za su yi ƙoƙari su hana waɗansu kiyaye ta ta wurin binne ta a ƙarƙashin tarkacen al’ada da gargajiya. A cikin majami’u da kuma manyan tarurruka a fili, masu hidima za su nace wa mutane game da wajibcin kiyaye rana ta fari ta mako. Akwai masifu a teku da ƙasa; kuma waɗannan masifu za su ƙaru, bala’i guda na biyo bayan wani da sauri; kuma za a nuna ƙaramin rukuni na masu kiyaye Asabar bisa lamiri a matsayin waɗanda suke jawo fushin Allah a kan duniya saboda rashin kula da Lahadi da suke yi.

> “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.

> “Shaiɗan yana rura wannan ƙarya ne domin ya mai da duniya bauta. Shirin sa ne ya tilasta wa mutane su karɓi kurakurai. Yana taka muhimmiyar rawa cikin yaɗa dukan addinan ƙarya, kuma ba zai tsaya ga kome ba a ƙoƙarinsa na tilasta koyarwar kuskure. A ƙarƙashin lullubin kishin addini, mutane da ruhunsa ya rinjaya, sun ƙirƙiro azabtuwa mafi muni ga ’yan’uwansu mutane, kuma sun jefa musu mafi tsananin wahaloli. Har yanzu Shaiɗan da wakilansa suna da wannan ruhu ɗin; kuma tarihin dā zai sāke maimaita kansa a zamaninmu.”

> “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.

> “Akwai mutane waɗanda suka ɗora hankalinsu da nufinsu a kan aikata mugunta; a cikin duhun ɓoyayyun kusurwoyin zukatansu sun ƙudura irin laifuffukan da za su aikata. Waɗannan mutane suna ruɗar kansu ne. Sun ƙi babbar ƙa’idar Allah ta adalci, kuma a maimakonta sun kafa ma’aunin kansu; sannan, suna auna kansu da wannan ma’auni, sai su furta kansu tsarkaka. Ubangiji zai ƙyale su su bayyana abin da yake cikin zukatansu, su aiwatar da ruhun maigidan da yake mallakar su. Zai bar su su nuna ƙiyayyarsu ga dokarsa ta wurin yadda suke mu’amala da waɗanda suke masu aminci ga abin da dokar take bukata. Za a motsa su da wannan ruhu ɗaya na haukan addini wanda ya zaburar da taron jama’a da suka gicciye Almasihu; ikkilisiya da ƙasa za su haɗu cikin wannan lalatacciyar jituwa ɗaya.”

> “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.

> “Ikkilisiyar yau ta bi sawun Yahudawan dā, waɗanda suka ajiye umarnan Allah a gefe domin al’adunsu na kansu. Ta canja farilla, ta karya madawwamin alkawari, kuma yanzu, kamar a wancan lokaci, girman kai, rashin bangaskiya, da rashin aminci ne sakamakon. An bayyana ainihin yanayinta a cikin waɗannan kalmomi daga waƙar Musa: ‘Sun lalatar da kansu, tabonsu ba tabon ’ya’yansa ba ne; su tsatson karkatattu ne kuma masu lanƙwasasshen hali. Haka kuke sāka wa Ubangiji, ya ku mutane marasa hankali kuma marasa hikima? Ashe, ba shi ne Ubanku wanda ya fanshe ku ba? Ba shi ne ya halicce ku ba, ya kuma tabbatar da ku?’” 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.

Ƙin yarda da gaskiya gaba ɗaya da Adventism zai yi yana faruwa ne a lokacin dokar Lahadi, yayin da Adventism yake maimaita tarihin Isra’ila ta dā, sa’ad da, “ana motsa su da wannan ruhin haukan addini ɗaya da ya zuga taron jama’a da suka gicciye Almasihu; coci da jiha za su haɗu cikin wannan muguwar jituwa ɗaya.” Tawaye na Adventism da yake ƙaruwa a hankali an wakilta shi a Ezekiyel sura ta takwas, tare da ƙazamai huɗu masu ta’azzara, waɗanda a annabce suke alamta ƙarnuka huɗu na Adventism da suka fara a 1863. Ƙazantar ƙarshe ita ce lokacin da shugabannin Urushalima suka rusuna wa rana.

> 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.

> Sai ya kai ni zuwa cikin filin ciki na gidan Ubangiji; ga shi kuwa, a ƙofar haikalin Ubangiji, tsakanin shirayin da bagaden, akwai kamar maza ashirin da biyar, bayansu kuwa suna fuskantar haikalin Ubangiji, fuskokinsu kuma suna fuskantar gabas; suka yi wa rana sujada wajen gabas. Sa’an nan ya ce mini, Ka ga wannan, ya ɗan mutum? Abu ne mai sauƙi ne ga gidan Yahuza su aikata waɗannan abubuwan ƙyama da suke aikatawa a nan? Gama sun cika ƙasar da tashin hankali, sun sāke komawa su tsokane ni zuwa fushi; ga shi kuwa, suna kai reshen itace zuwa hancinsu. Saboda haka ni ma zan yi da su cikin hasala: idona ba zai ji tausayi ba, ba kuwa zan yi jinƙai ba; ko da kuwa suka yi kuka a kunnuwana da babbar murya, duk da haka ba zan saurare su ba. Ezekiel 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

An kwatanta shari’ar da za a zartar a wancan lokaci da “sa’a” ta hukuncin Belshazzar.

> 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.

> Sarki Belshazzar ya yi babban biki ga ubanninsa dubu, kuma ya sha ruwan inabi a gaban dubun. Belshazzar kuwa, sa’ad da yake ɗanɗanar ruwan inabin, ya ba da umarni a kawo tasoshin zinariya da na azurfa waɗanda ubansa Nebukadnezzar ya kwaso daga Haikalin da yake a Urushalima; domin sarkin, da manyansa, da matansa, da ƙwarƙwaransa su sha a cikinsu. Sa’an nan aka kawo tasoshin zinariyan da aka kwaso daga Haikalin gidan Allah wanda yake a Urushalima; sarkin kuwa, da manyansa, da matansa, da ƙwarƙwaransa suka sha a cikinsu. Suka sha ruwan inabi, suka yabi allolin zinariya, da na azurfa, da na tagulla, da na ƙarfe, da na itace, da na dutse. A wannan sa’a ɗaya kuwa sai yatsun hannun mutum suka bayyana, suka rubuta a gaban maƙarin fitila a kan fatar bangon fādar sarki; sarkin kuwa ya ga sashen hannun da yake rubutawa. Sa’an nan fuskar sarkin ta sauya, tunaninsa kuwa suka dame shi, har gaɓoɓin ƙugunsa suka saki, gwiwowinsa kuma suka dinga bugun juna. Sai sarkin ya yi kira da babbar murya a kawo masu duba taurari, da Kaldiyawa, da masu duba. Sarki kuwa ya yi magana, ya ce wa masu hikimar Babila, Duk wanda ya karanta wannan rubutu, ya kuma bayyana mini ma’anarsa, za a tufatar da shi da shunayya, a sa masa sarkar zinariya a wuyansa, kuma zai zama mai mulki na uku a cikin mulkin. Sa’an nan dukan masu hikimar sarki suka shigo; amma ba su iya karanta rubutun ba, ko su sanar da sarki ma’anarsa. Sai Sarki Belshazzar ya ƙara firgita ƙwarai, fuskarsa kuma ta sauya a cikinsa, ubanninsa kuwa suka rude. Daniyel 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.

A cikin “sa’a ɗaya” da hukuncin Belshazzar ya zo, aka jefa Shadrach, Meshach da Abednego cikin tanderun wuta da aka ƙara zafafa shi har “sau bakwai” fiye da yadda aka saba.

> 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.

> To, idan kuna a shirye cewa, a duk lokacin da kuka ji sautin ƙaho, sarewa, molo, algaita, garaya, da dulcimer, da kowane irin kiɗa, sai ku fāɗi ƙasa ku yi wa siffar da na kafa sujada; to, da kyau. Amma idan ba ku yi sujada ba, a wannan sa’a ɗaya za a jefa ku cikin tsakiyar tanderun wuta mai ƙuna; kuma wane ne wannan Allah da zai cece ku daga hannuna? Shadrach, Meshach, da Abednego suka amsa suka ce wa sarki, Ya Nebukadnezzar, ba ma bukatar mu ba ka amsa a kan wannan al’amari. Idan haka ne, Allahnmu wanda muke bauta wa yana da iko ya cece mu daga tanderun wuta mai ƙuna, kuma zai cece mu daga hannunka, ya sarki. Amma in ba haka ba, ka sani, ya sarki, cewa ba za mu bauta wa allolinka ba, kuma ba za mu yi wa siffar zinariya da ka kafa sujada ba. Sa’an nan Nebukadnezzar ya cika da fushi ƙwarai, kuma kamannin fuskarsa ya canja gaba da Shadrach, Meshach, da Abednego; saboda haka ya yi magana, ya umarta a ƙara zafin tanderun har sau bakwai fiye da yadda aka saba a dumama shi. Daniyel 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.”

“Lokacin” hukunci ga Belshazzar shi ne wannan “lokacin” hukunci ga Shadrach, Meshach da Abednego, kuma a cikin waɗannan layuka biyu “sau bakwai” an wakilta su a matsayin alamar wannan hukunci. Waɗannan mutum uku nagari suna wakiltar shaidu biyun nan da suke hauhawa da gajimare zuwa sama a matsayin tuta a cikin “lokacin” babbar girgizar ƙasa a lokacin Dokar Lahadi, kuma Belshazzar yana wakiltar hukuncin hallakar ƙasa da ake kawo wa dabbar ƙasa a cikin wannan “lokacin” ɗin guda.

We will continue our study of Belshazzar’s judgment in the next article.

Za mu ci gaba da nazarin hukuncin Belshazzar a talifi na gaba.

> “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?

> “Ina cikin tsananin damuwa a zuciya game da ƙasƙantaccen mizanin taƙawa a cikin mutanenmu. Kuma sa’ad da nake tunanin kaiton da aka furta a kan Kafarnahum, nakan yi tunanin yadda hukunci zai fi nauyi a kan waɗanda suka san gaskiya amma ba su yi tafiya bisa ga gaskiyar ba, sai dai cikin tartsatsin ƙonawarsu ta kansu. A cikin lokutan dare ina yi wa mutanen jawabi cikin hanya mai matuƙar tsanani, ina roƙonsu su tambayi lamirinsu na kansu cewa: Ni wane ne? Ni Kirista ne, ko kuwa ba ni ba? An sāke zuciyata? Alherin Allah mai sāke kamanni ya siffanta halina? Na tuba daga zunubaina? An furta su? An gafarta su? Ni ɗaya ne da Almasihu kamar yadda shi ɗaya ne da Uba? Ina ƙin abin da dā nake ƙauna? Ina ƙaunar abin da dā nake ƙi yanzu? Ina ɗaukar dukan abubuwa tamkar hasara sabili da fifikon sanin Almasihu Yesu? Ina jin cewa ni mallaka ce da Yesu Almasihu ya saya, kuma cewa kowace awa dole ne in tsarkake kaina ga hidimarsa?”

> “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.

> “Muna tsaye a bakin ƙofar manyan abubuwa masu girma da tsanani. Za a haskaka dukan duniya da ɗaukakar Ubangiji kamar yadda ruwaye suke rufe hanyoyin babban zurfi. Ana cika annabce-annabce, kuma lokuta masu hadari suna gabanmu. Tsofaffin muhawarori waɗanda da alama an danne su na dogon lokaci za a farfaɗo da su, kuma sababbin muhawarori za su taso; sabbi da tsofaffi za su gaurayu, kuma wannan zai faru tun da wuri ƙwarai. Mala’iku suna riƙe da iskoki huɗu, domin kada su busa, har sai an ba duniya aikin gargaɗi da aka ƙayyade; amma hadarin yana taruwa, gajimare suna ɗaukar nauyi, a shirye suke su fashe a kan duniya, kuma ga mutane da yawa wannan zai zo kamar ɓarawo da dare.”

> “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.

> “Mutane da yawa sun yi murmushi, kuma ba su yarda ba sa’ad da muka gaya musu, shekaru ashirin da talatin da suka wuce, cewa za a matsa wa dukan duniya a kan kiyaye Lahadi, kuma za a kafa doka domin tilasta kiyaye ta, da kuma tilasta lamiri. Muna ganin ana cika wannan. Dukan abin da Allah ya faɗa game da gaba lalle zai faru; babu ko abu guda cikin dukan abin da ya faɗa da zai kāsa cika. Furotesta yanzu yana miƙa hannuwa a ƙetaren ramin rabuwa domin ya haɗa hannu da tsarin papanci, kuma ana kafa haɗin guiwa domin a murƙushe Asabar ta umarni na huɗu har ta ɓace daga gani; kuma mutumin zunubi, wanda, bisa zugar Shaiɗan, ya kafa asabar ta jabu, wannan ɗan papanci, za a ɗaukaka shi domin ya ɗauki matsayin Allah.”

> “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.

> “An wakilta mini cewa dukan sama tana kallo yadda abubuwa suke bayyana. Wata matsananciyar ƙaddara za a bayyana a cikin babbar muhawara mai tsawo a kan mulkin Allah a duniya. Wani abu mai girma kuma mai yanke hukunci zai faru, kuma hakan nan ba da daɗewa ba. Idan aka yi wani jinkiri, halin Allah da kursiyinsa za su shiga haɗari. Gidan makaman sama a buɗe yake; dukan sararin Allah da kayan aikinsa duk a shirye suke. Kalma ɗaya kaɗai adalci yake da ita ya furta, sa’an nan za a ga bayyanuwa masu ban tsoro a bisa duniya, na fushin Allah. Za a ji muryoyi da tsawa da walƙiya da girgizar ƙasa da hallakar duniya baki ɗaya. Kowane motsi a cikin sararin samaniya yana shirya duniya domin wannan babbar ƙaddara.

> “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.

> “Tsanani yana mamaye kowane ɓangare na duniya; kuma a matsayinmu na mutane da suka sami babban haske da ilimi mai banmamaki, da yawa daga cikinsu an wakilta su da budurwai biyar masu barci tare da fitilunsu, amma babu mai a cikin tulunansu; sanyi, marasa ji, masu ibada raunana wadda ke dusashewa. Yayin da ake yaɗa sabuwar rayuwa kuma take ɓullo wa daga ƙasa tana kuma kame dukkanin kayan aikin Shaidan da ƙarfi, a matsayin shiri domin babban rikici da gwagwarmaya na ƙarshe, wani sabon haske da rai da iko yana saukowa daga sama, yana kuma mamaye mutanen Allah waɗanda ba su mutu ba, kamar yadda da yawa yanzu suke, cikin laifofi da zunubai. Mutanen da yanzu za su ga abin da ba da daɗewa ba zai zo a kanmu ta wurin abin da ke faruwa a gabanmu, ba za su ƙara dogara ga ƙirƙire-ƙirƙiren mutane ba, kuma za su fahimci cewa dole ne a gane Ruhu Mai Tsarki, a karɓe shi, a gabatar da shi a gaban mutane, domin su yi gwagwarmaya saboda ɗaukakar Allah, su kuma yi aiki ko’ina cikin ƙananan hanyoyi da manyan hanyoyin rayuwa, domin ceton rayukan ’yan’uwansu mutane. Dutse guda kaɗai da yake tabbatacce kuma marar girgiza shi ne Dutsen Zamani. Waɗanda kaɗai suke ginawa a kan wannan Dutse ne suke da kariya.”

> “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.

> “Waɗanda hankalinsu yake ga na jiki yanzu, duk da gargaɗin da Allah ya bayar a cikin kalmarsa da kuma ta wurin shaidun Ruhunsa, ba za su taɓa haɗuwa da tsattsarkan iyalin waɗanda aka fansa ba. Su masu bin sha’awoyin jiki ne, gurɓatattu a cikin tunani, abin ƙyama ne kuma a gaban Allah. Ba a taɓa tsarkake su ta wurin gaskiya ba. Ba su da tarayya da halin Allahntaka, kuma ba su taɓa rinjayar kai da duniya tare da sha’awoyinta da mugayen kwaɗayinta ba. Irin waɗannan mutane suna ko’ina cikin majami’unmu, kuma sakamakon haka majami’u suna da rauni, marasa lafiya, kuma a shirye suke su mutu. Bai kamata a ba da shaida marar tsayayyya ba yanzu, sai dai tabbatacciya, kai tsaye, mai sukarsu a kan kowane irin ƙazanta, tana kuma ɗaukaka Yesu. Dole ne mu, a matsayin al’umma, mu kasance cikin halin jira, muna aiki, muna jira, muna tsaro, muna kuma addu’a.”

> “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.

> “Wannan bege mai albarka na bayyanuwar Almasihu ta biyu ya kamata a riƙa gabatar da shi sau da yawa ga mutane, tare da manyan gaskiyoyinsa masu tsanani; jiran bayyanuwar Ubangijinmu Yesu da ta kusa, domin ya zo cikin ɗaukakarsa, zai kai ga ɗaukar al’amuran duniya a matsayin wofi da banza. Dukan girman duniya ko bambanci na daraja ba su da wani amfani, gama mai bi na gaskiya yana rayuwa a bisa duniya; sawunsa suna ci gaba zuwa sama. Shi baƙo ne kuma mai wucewa ne. Zaman ɗan ƙasarsa yana sama. Yana tattara hasken rana na adalcin Almasihu cikin ransa, domin ya zama haske mai ƙonewa da haskakawa a cikin duhun ɗabi’a da ya lulluɓe duniya. Wace irin bangaskiya mai ƙarfi, wane irin bege mai rai, wace irin ƙauna mai zafi, wane irin himma mai tsarki, keɓaɓɓiya ga Allah ake gani a cikinsa, kuma yaya bambanci bayyananne yake tsakaninsa da duniya! ‘Saboda haka ku yi tsaro, ku yi addu’a a kowane lokaci, domin a same ku kun isa ku tsira daga dukan waɗannan abubuwa da za su auku, kuma ku tsaya a gaban Ɗan mutum.’ ‘Saboda haka ku yi tsaro, gama ba ku san a wace sa’a Ubangijinku zai zo ba.’ ‘Saboda haka ku ma ku kasance a shirye; gama a sa’ar da ba ku zato ba Ɗan mutum yana zuwa.” “Ga shi, ina zuwa kamar ɓarawo. Mai albarka ne wanda yake tsaro, yana kuma kiyaye tufafinsa.’” Pamphlets, 38–40.

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