Littafin Daniyel - Lamba ta Goma Sha Uku

Daniyel sura ta biyu tana wakiltar mala’ika na biyu na Ru’ya ta Yohanna sura ta goma sha huɗu. Saboda haka, tana wakiltar gwaji na biyu daga cikin gwaje-gwaje uku, waɗanda aka nuna a matsayin gwajin abinci, sai gwajin gani, daga ƙarshe kuma gwajin litmus. Waɗannan gwaje-gwaje uku duka, waɗanda kuma alamomin hanya ne na annabci, suna cikin saƙon mala’ika na farko na Ru’ya ta Yohanna sura ta goma sha huɗu. Kamar yadda yake game da mala’ika na farko na Ru’ya ta Yohanna sura ta goma sha huɗu, haka ma Daniyel sura ta ɗaya tana ɗauke da kowane ɗaya 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 su sami fahimtar annabci wadda shekaru saba’in na alama suke wakilta. Waɗannan shekarun na alama sun fara ne da Yehoyakim, wanda yake wakiltar 11 ga Satumba, 2001, lokacin da, tare da zuwan Musuluncin Kaito na uku, mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko ya kuma sanar da faɗuwar Babila. Faɗuwar Babila tana wakiltar saƙon mala’ika na biyu, kuma a ranar 11 ga Satumba, 2001, zango na biyu na jarrabawa ya fara ga waɗanda suka ci ɓoyayyen littafin da yake a hannun mala’ikan. Wannan zango, wanda shekaru saba’in na alama suke wakilta, yana ci gaba har zuwa dokar Lahadi.

Yayin da ƙarshe yake gabatowa, kamar yadda aka nuna a alamance ta wurin Daniyel a shekara ta farko ta mulkin Dariyus, ana farkar da mutanen Allah su fahimci jarrabawar siffar dabbar. A baya sun fahimci wasu daga cikin gaskiyoyin da suka shafi jarrabawar siffar dabbar, amma ɓangaren da suke fahimta daf da ƙarshen lokacin annabci na mala’ika na biyu ya kasance a ɓoye cikin duhu. Yayin da Daniyel yake nazarin Kalmar Allah ta annabci, sa’an nan ya fahimci muhimmancin shekaru saba’in ɗin, sai aka motsa shi ya yi addu’a, kamar yadda aka motsa shi ya yi addu’a a lokacin da ya fahimci barazanar Nebukadnezzar da ta shafi rai ko mutuwa dangane da mafarkinsa na siffa. A Daniyel sura ta tara, kamar yadda ya kasance a Daniyel sura ta biyu, yayin da Daniyel yake addu’a, ya sami 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.

Ƙungiyar mabiyan Miller ta Filadelfiya ta sauya zuwa Lawodikiya a shekara ta 1856, kuma ƙungiyar Future for America ta Lawodikiya tana sauyawa zuwa ƙungiyar Filadelfiya a ƙarshen kwanaki uku da rabi na kasancewarta matacciya a kan titin da aka ambata a sura ta goma sha ɗaya ta Ru’uyar Yohanna. Jarabawar da ƙungiyar mabiyan Miller ta Filadelfiya ta gaza cin nasara a kanta daga shekara ta 1856 har zuwa 1863 ta shafi koyarwar “lokatai 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.

“Asirin” da aka bayyana wa Daniyel shi ne wahayin da ya shafi mutum-mutumin Nebukadnezzar. “Asirin” mutum-mutumin Nebukadnezzar a kwanaki na ƙarshe shi ne cewa yana wakiltar masarautu takwas, ba huɗu ba. A cikin maƙalolin da suka gabata waɗanda suke ƙarƙashin rukunin “Na Takwas Yana Daga Cikin Bakwai Ɗin,” an riga an gabatar da wannan gaskiya. A cikin wannan asiri akwai wahayi game da lokacin sauyi, sa’ad da na takwas, wanda yake daga cikin bakwai ɗin, ya zo. “Asirin” mutum-mutumin Nebukadnezzar shi ne tabbacin tashin ƙahon Furotestanci na gaskiya daga matattu da kuma tashin ƙahon tsarin jamhuriya daga matattu. Waɗannan tashin daga matattu guda biyu duka suna nuna cewa kowane ƙaho shi ne na takwas, amma yana daga cikin bakwai ɗin; kuma sauyin ƙahonin biyu daga na shida zuwa na takwas yana faruwa ne a cikin mahallin annabci na wani gwaji da ke da alaƙa da “sau bakwai” na Musa. Sauyin yana faruwa ne, kamar yadda Daniyel yake wakilta, jim kaɗan kafin umarnin Sairus, wanda yake wakiltar umarnin dokar ranar Lahadi a Amurka. Sa’an nan, a lokacin dokar ranar Lahadi, cikin matakai masu saurin gudana, ake warkar da raunin mutuwa na mulkin Paparoma yayin da mulkin Paparoma yake zama kai na takwas wanda yake daga cikin bakwai ɗin, sa’ilin da shi ma yake bi ta wani sauyi na annabci, kamar yadda mutum-mutumin Nebukadnezzar da ke sura ta biyu ta littafin Daniyel yake wakilta.

Da zarar an bayyana wa Daniyel asirin, sai a ambaci sunayensa duka biyu, abin da ke nuna cewa yana wakiltar mutanen alkawari, waɗanda a kwanakin ƙarshe ba su daɗe da sauyawa zuwa ƙungiyar Filadelfiya ta mutane dubu ɗari da arba’in da huɗu ba. Yana bayyana halin bawan Allah ta wurin roƙon kada a kashe kowa saboda gazawarsa wajen fahimtar “asirin.” An nuna bambanci tsakanin halinsa da na Ariyok, wani bawan Nebukadnezzar wanda yake neman yabo daga sarki saboda gano Daniyel. Daga nan Daniyel ya bayyana bambanci tsakanin bayyanar annabci ta gaskiya da ta masu hikimar Babila, sa’ad da ya amsa tambayar Nebukadnezzar da wata tambaya, sannan, saɓanin Ariyok, bai yi amfani da fahimtarsa ta “asirin” don ɗaukaka kansa ba, sai dai ya ɗaukaka Allah na sama.

Daniyel ya fara gabatar da “asirin” ne ta hanyar bayyana shi a matsayin “asiri” da ke bayyana abin da zai faru a kwanakin ƙarshe. Asirin ɓoyayyen tarihin tsawa bakwai yana bayyana abin da zai faru a kwanakin ƙarshe. Mutum-mutumin Nebukadnezzar wani ɓangare ne na asirin kwanakin ƙarshe wanda ake buɗe hatiminsa gab da ƙarewar lokacin gwaji. Ana bayyana shi gab da ƙarewar lokacin gwaji, a lokacin sauyi sa’ad da ƙahonni biyu na dabbar da ta fito daga ƙasa suke zama na takwas wanda yake daga cikin bakwai ɗin, kamar yadda aka misalta ta wurin Daniyel a shekara ta farko ta mulkin Dariyus.

Daniyel ya tabbatar da gaskiyar cewa mafarkin Nebukadnezzar ya shafi kwanakin ƙarshe da wata shaida ta biyu, sa’ad da ya ce, “wanda yake bayyana asirai yana sanar da kai abin da zai faru,” “a nan gaba.” Sa’an nan Daniyel ya fayyace cewa ba a ba da asirin dominsa ba, ba kuwa don ya fi kowane mutum dabam hikima ba, sai dai an ba Nebukadnezzar “asirin” “saboda waɗanda za su sanar da fassarar.” An ba da “asirin” domin waɗanda za su gabatar da “fassarar” mafarkin ga sarkin ruhaniya na Babila a kwanakin ƙarshe. An ba da asirin musamman domin dubu ɗari da arba’in da huɗu, gama “asirin” na waɗanda suke shelar faɗuwar Babila ta ƙarshe a kwanakin ƙarshe ne. Daga nan Daniyel ya bayyana mafarkin mutum-mutumin da aka ɓoye cikin duhu, wanda kuma ya 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 matsayinsu na tutar ƙahon Furotesta na gaskiya, daga nan suke isar da saƙon mala’ika na uku ga duniyar da ke mutuwa. Wannan saƙo yana ƙara ƙarfi har ya zama kira mai ƙarfi a lokacin dokar Lahadi a Tarayyar Amurka, sa’ad da ake tilasta karɓar alamar dabbar. Kafin a fitar da wannan umarni, waɗanda Daniyel yake wakilta a kwanakin ƙarshe za su fuskanci gwajin siffar dabbar. Wannan gwaji ne na gani, kuma yana buƙatar waɗanda Daniyel yake wakilta su ga yunƙurorin da suke haifar da umarnin kafa dokar Lahadi. Ana gwada su ne domin a gano ko sun zaɓi hanyar da Allah ya tsara, wadda take ba su damar ganin gwajin siffar da yake ɓoye a cikin duhu. Gwajinsu ya ƙunshi ƙasƙantar da kai da kuma yin ikirari. Ya ƙunshi amincewa da cewa an ba Daniyel fahimta a cikin mafarkai da wahayoyi, domin idan suka ƙi sauraron muryar Daniyel tana kira a jeji, to suna kama da waɗanda suka ƙi saƙon Yahaya Mai Baftisma a zamanin Almasihu.

’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.