Littafin Daniyel - Lamba ta Goma Sha Uku

Surar Daniyel ta biyu tana wakiltar mala’ika na biyu na Ru’ya ta Yohanna goma sha huɗu. Saboda haka tana wakiltar gwaji na biyu cikin gwaje-gwaje uku, waɗanda aka bayyana a matsayin gwajin abinci, sai kuma gwajin gani, kuma a ƙarshe ya ƙare da gwajin litmus. Dukan waɗannan gwaje-gwaje uku, waɗanda su ma alamu ne na annabci a kan hanya, suna nan a cikin saƙon mala’ika na farko na Ru’ya ta Yohanna goma sha huɗu. Kamar yadda yake da mala’ika na farko na Ru’ya ta Yohanna goma sha huɗu, haka ma sura ta farko ta Daniyel tana ɗauke da kowanne daga cikin waɗannan gwaje-gwaje uku.

Gwaji na biyu, ko kuma saƙon mala’ika na biyu, yana farawa ne a ƙarshen gwaji na farko. Babi na biyu yana biye da babi na ɗaya. Ƙarshen gwaji na biyu kuma yana fara gwaji na uku nan take. Tsawon lokacin da gwaji na biyu ya wakilta an yi masa alama da shekaru saba’in na bautar Daniyel, waɗanda suka fara da cin nasarar Yehoyakim kuma suka ƙare da dokar Sairus. Yayin da ƙarshen waɗannan shekaru saba’in yake gabatowa, Daniyel ya gane ta wurin Kalmar annabcin Allah cewa ƙarshen yana shirin zuwa.

Daniyel yana wakiltar mutanen Allah a kwanaki na ƙarshe waɗanda suka gane ma’anar alama ta shekaru saba’in na zaman talala, kuma wannan ganewa yana faruwa kaɗan kafin ƙarshen waɗannan shekaru saba’in na alama. Mutanen Allah sun fahimci zaman talala na shekaru saba’in daidai, amma abin da Daniyel yake wakilta shi ne fahimtar cewa waɗannan shekaru saba’in suna wakiltar lokacin annabci daga 11 ga Satumba, 2001, har zuwa dokar Lahadi. A wajen Daniyel, waɗannan shekarun sun ƙare ne da dokar Sairus, wadda a kwanaki na ƙarshe take wakiltar dokar Lahadi a cikin Amurka.

Jim kaɗan kafin dokar Lahadi, ana farkar da mutanen Allah zuwa ga fahimtar annabci wadda shekaru saba’in na alama suke wakilta. Waɗannan shekaru na alama sun fara ne da Yehoyakim, wanda yake wakiltar 11 ga Satumba, 2001, sa’ad da, tare da zuwan Musulunci na Kaiton na uku, mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko ya kuma shelanta faɗuwar Babila. Faɗuwar Babila tana wakiltar saƙon mala’ika na biyu, kuma a ranar 11 ga Satumba, 2001, lokacin gwaji na biyu ya fara ga waɗanda suka ci ɓoyayyen littafin da yake cikin hannun mala’ikan. Wannan lokaci, wanda shekaru saba’in na alama suke wakilta, yana ci gaba har zuwa dokar Lahadi.

Yayinda ƙarshen yake ƙara kusantowa, kamar yadda Daniyel ya misalta a shekara ta fari ta Dariyus, mutanen Allah ana tashe su zuwa ga gwajin siffar dabbar. Tun da farko sun riga sun fahimci waɗansu daga cikin gaskiyoyin da suke da alaƙa da gwajin siffar dabbar, amma ɓangaren da suka zo suka fahimta dab da ƙarshen lokacin annabci na mala’ika na biyu, ya kasance a ɓoye cikin duhu. Kamar yadda Daniyel ya yi nazarin Maganar annabcin Allah, sa’an nan ya fahimci muhimmancin shekaru saba’in, aka bishe shi zuwa addu’a, kamar yadda aka bishe shi zuwa addu’a sa’ad da ya fahimci barazanar mutuwa ko rai ta Nebukadnezzar game da mafarkin siffarsa. A cikin Daniyel sura ta tara, kamar yadda yake a cikin Daniyel sura ta biyu, yayin da Daniyel yake addu’a, ya karɓi hasken annabci.

“hikima da fahimta” da aka ba Daniyel yayin da yake addu’a sun yi daidai da addu’arsa a sura ta biyu.

A bisa layi, addu’o’in Daniyel guda biyu addu’a ɗaya ce. Dukansu an bayar da su ne a cikin tarihin da ke wakiltar gwajin gani na mala’ika na biyu ta hanyar alama, wanda yake faruwa tsakanin 11 ga Satumba, 2001, da dokar Lahadi mai zuwa nan ba da daɗewa ba. Tare da barazanar mutuwa mai gabatowa daga Nebukadnezzar, da kuma sanin annabci na shekaru saba’in na Irmiya da kuma rantsuwar sau bakwai ta Musa, Daniyel yana yin addu’ar Littafin Firistoci sura ta ashirin da shida, yana kuma roƙon Allah ya bayyana masa asirin annabci na ƙarshe na annabcin Littafi Mai Tsarki. Asirin da Yohanna ya bayyana a matsayin Wahayin Yesu Almasihu.

A cikin sura ta tara, an tsinci Daniyel a mahadar sauyin mulkoki biyu. Babila ta faɗi yanzu ga hannun Mediyawa da Farisawa, gama shekarar farko ce ta Dariyus; ta haka ne aka sanya mutanen Allah a kwanakin ƙarshe a wurin sauyi wanda aka yi alama da shi a motsin mala’ika na fari da kuma motsin mala’ika na uku.

Motsin Millerite na Filadelfiya ya sauya zuwa Laodikiya a shekara ta 1856, kuma motsin Laodikiya na Future for America yana sauyawa zuwa motsin Filadelfiya a ƙarshen kwanaki uku da rabi na kasancewa matacce a kan titi a Ru’ya ta Yohanna sura ta goma sha ɗaya. Jarabawar da aka kasa tare da motsin Filadelfiya na Millerites daga 1856 har zuwa 1863, ta kasance dangane da koyarwar “lokuta bakwai.”

Gwajin motsin Laodiceya na Future for America yana da dangantaka da wajabcin gane halin warwatsarsu, sannan kuma su shiga cikin addu’a da kwarewar Littafin Firistoci ashirin da shida. Daniyel yana a lokacin sauyi tsakanin daulolin Babila da Mediya-Farisa, kuma a gaban ƙarshen lokacin shekaru saba’in da dokar Sairus ta yi wa alama. Shekaru saba’in ne mahallin addu’ar Daniyel, kuma shekaru saba’in suna wakiltar “sau bakwai” na Musa. Duka addu’o’in Daniyel biyu suna daidaita da lokacin sauyi da “sau bakwai” suka yi wa alama a cikin motsin mala’ika na fari, haka kuma a cikin motsin mala’ika na uku.

“Sirrin” da aka bayyana wa Daniyel shi ne wahayin siffar Nebukadnezzar. “Sirrin” siffar Nebukadnezzar a kwanaki na ƙarshe shi ne cewa tana wakiltar masarautu takwas, ba huɗu ba. A cikin talifofin da suka gabata waɗanda suke cikin rukunin, “Na Takwas daga cikin Bakwai Ne”, an riga an gabatar da wannan gaskiya. A cikin wannan sirrin akwai wahayin lokacin canji sa’ad da na takwas ya iso, wanda yake daga cikin bakwai. “Sirrin” siffar Nebukadnezzar shi ne tabbacin tashin ƙahon Furotestantism na gaskiya da ƙahon Republicanism. Duka waɗannan tashe-tashen suna nuna cewa kowane ƙaho shi ne na takwas, amma daga cikin bakwai yake; kuma sauyin daga na shida zuwa na takwas na duka ƙahonin yana faruwa ne a cikin mahallin annabci na gwaji mai alaƙa da “sau bakwai” na Musa. Canjin yana faruwa ne kamar yadda Daniyel yake wakilta, kafin umarnin Sairus, wanda yake wakiltar dokar Lahadi a Amurka. Sa’an nan a lokacin dokar Lahadi, cikin saurin aukuwa, ana warkar da mummunan raunin mutuwar papacy yayin da papacy ta zama kai na takwas wanda yake daga cikin bakwai, kamar yadda ita ma take bi ta cikin sauyin annabci, kamar yadda siffar Nebukadnezzar a Daniyel sura ta biyu take wakilta.

Da zarar an ba wa Daniyel asirin, sai aka ambaci sunayensa biyun, abin da ke bayyana cewa yana wakiltar mutanen alkawari, waɗanda a kwanaki na ƙarshe suka riga suka tsallaka zuwa motsin Filadelfiya na dubu ɗari da arba'in da huɗu. Yana bayyana halin bawan Allah ta wurin roƙon kada a kashe kowa saboda rashin iyawarsu ta fahimtar “asirin.” An kwatanta halinsa da na Ariyok, bawan Nebukadnezzar wanda yake neman a ba shi yabo a gaban sarki saboda ya gano Daniyel. Sa’an nan Daniyel ya fayyace bambanci tsakanin bayyanar annabci ta gaskiya da ta masu hikimar Babila, sa’ad da ya amsa tambayar Nebukadnezzar da wata tambaya, sannan kuma, ba kamar Ariyok ba, bai yi amfani da fahimtarsa game da “asirin” domin ɗaukaka kansa ba, sai dai ya ɗaukaka Allah na sama.

Daniyel ya fara gabatar da “asirin” ta wajen bayyana shi a matsayin “asiri” wanda yake bayanin abin da zai kasance a kwanaki na ƙarshe. Asirin tarihin ɓoye na tsawowi bakwai yana bayyana abin da zai kasance a kwanaki na ƙarshe. Mutum-mutumin Nebukadnezzar wani sashe ne na asirin kwanaki na ƙarshe wanda ake warwarewa kaɗan kafin ƙofar jinƙai ta rufe. Ana bayyana shi ne kaɗan kafin ƙofar jinƙai ta rufe, a lokacin sauyi lokacin da ƙahonin biyu na dabbar ƙasa suka zama na takwas wanda yake daga cikin bakwai, kamar yadda Daniyel ya wakilta a shekara ta fari ta Dariyus.

Daniyel ya tabbatar da gaskiyar da shaidu ta biyu game da cewa mafarkin Nebukadnezzar yana nuni ne da kwanaki na ƙarshe, sa’ad da ya ce, “mai bayyana asirai yana sanar da kai abin da zai faru,” “daga baya.” Sa’an nan Daniyel ya bayyana cewa ba a ba shi asirin domin shi ba, ko domin yana da wata hikima da ta fi ta kowane ɗan adam, amma an ba Nebukadnezzar “asirin” ne “saboda waɗanda za su bayyana fassarar.” An ba da “asirin” ne domin waɗanda za su gabatar da “fassarar” mafarkin ga sarkin ruhaniya na Babila a kwanaki na ƙarshe. An ba da asirin ne musamman domin mutum dubu ɗari da arba’in da huɗu, gama “asirin” yana ga waɗanda suke a kwanaki na ƙarshe waɗanda suke shelanta fāɗuwar Babila ta ƙarshe. Sa’an nan Daniyel ya bayyana mafarkin-siffar da aka ɓoye a cikin duhu, wadda kuma ta haifar da gwajin rai-ko-mutuwa.

Mafarkin Nebukadnezzar ya bayyana mulkoki na annabcin Littafi Mai Tsarki tun daga zamaninsa har zuwa kwanaki na ƙarshe, sa’ad da dubu ɗari da arba’in da huɗu, waɗanda Daniyel ya wakilta a gabatarwarsa ga Nebukadnezzar, kuma ta wurin dutsen da aka sare ba da hannu ba, wanda yake hallaka mulkoki na duniya da aka wakilta cikin wannan siffa, wanda daga nan kuma ya zama dutse mai-tsayi da ya cika dukan duniya. Mafarkin game da kwanaki na ƙarshe ne, a wurin sauyin annabci, sa’ad da aka bayyana wa dubu ɗari da arba’in da huɗu asirin annabci na ƙarshe.

A matsayin tutar alamar ƙahon Furotesta na gaskiya, sai su ɗauki saƙon mala’ika na uku zuwa ga duniya mai mutuwa. Wannan saƙon yana kumbura ya zama babban kira mai ƙarfi a lokacin dokar Lahadi a Amurka, sa’ad da ake tilasta alamar dabbar. Kafin wannan doka, waɗanda Daniyel yake wakilta a kwanaki na ƙarshe za a fuskantar da su da gwajin siffar dabbar. Wannan gwaji gwaji ne na gani, kuma yana buƙatar a ga motsin da ke haifar da dokar Lahadi ta waɗanda Daniyel yake wakilta. Ana gwada su ne domin a gano ko sun zaɓi tsarin aiki na allahntaka wanda yake ba su damar ganin gwajin siffar da yake ɓoye cikin duhu. Gwajinsu ya ƙunshi ƙasƙantar da kai da furci na kansu. Ya ƙunshi amincewa cewa an ba Daniyel fahimta cikin mafarkai da wahayi, domin idan suka ƙi sauraron muryar Daniyel tana kuka a cikin jeji, hakan yana kamar waɗanda a zamanin Almasihu suka ƙi saƙon Yohanna Mai Baftisma.

’Yar’uwa White ta sanar da mu cewa littattafan Daniyel da Ru’ya ta Yohanna suna cika juna, kuma kalmar “cika” da ta yi amfani da ita tana nufin kaiwa ga kamala. A ƙarshen Yuli, 2023, Zakin ƙabilar Yahuza ya fara warware hatimin Ru’ya ta Yesu Almasihu kamar yadda Ya yi alkawarin zai yi daf da lokacin da ƙofofin jarrabawa suka rufe. A cikin yin haka, Ya bayyana gaskiyoyin Littafi Mai Tsarki waɗanda a da an riga an fahimce su daidai, amma waɗanda yanzu ya kamata a fahimce su a cikin mahallin kwanaki na ƙarshe.

Ɗaya daga cikin waɗannan gaskiyoyi shi ne shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya. Wata kuma ita ce tarihin da yake cikakken cikar “tsawa bakwai” na Ru’ya ta Yohanna sura ta goma. Ya fito da gaskiyoyi daga tsattsarkan layukan gyare-gyare waɗanda suke magana game da babban baƙin cikin 18 ga Yuli, 2020. Ya yi amfani da alamomin hanya huɗu da suke cikin kowane ɗaya daga cikin tsattsarkan layukan gyare-gyaren, waɗanda suke bayyana tarihin ba da iko ga saƙon farko har zuwa shari’a, a irin salo da ba a taɓa gane shi ba a dā. Daniyel sura ta biyu tana kawo yawancin waɗannan fahimtofi zuwa kamala, ko da yake waɗannan zurfafan gaskiyoyi a ɓoye suke cikin duhu ga waɗanda suka ƙi su ci hanyar bincike da aka bayyana a matsayin Alfa da Omega.

A ƙarshe, wajen kawo wannan nazarin sura ta biyu ta littafin Daniyel zuwa ƙarshe, za mu taƙaita kuma mu danganta wasu daga cikin gaskiyoyi da alamomin hanya waɗanda sura ta biyu ta Daniyel ta kai ga cikar su. Ta yin haka, muna bayyana cewa asirin da aka bayyana wa Daniyel cikin wahayi na dare yana wakiltar waɗannan gaskiyoyi ne ƙwarai.

Za mu gabatar da taƙaitawa da ƙarshe a talifi na gaba.