Littafin Daniyel — Na Goma Sha Hudu

Gaskiyar da Yohanna ya bayyana a matsayin “Ru’ya ta Yesu Almasihu,” wadda Zakin ƙabilar Yahuza ya kasance yana warware hatimanta domin mutanensa tun daga Yuli, 2023, tana kaiwa ga kamala sa’ad da aka haɗa littafin Daniyel tare da littafin Ru’ya ta Yohanna. Babi na biyu na littafin Daniyel yana wakiltar saƙon mala’ika na biyu a cikin mahallin gwajin siffar dabbar na kwanaki na ƙarshe. Yana bayyana wani tsari na gwaji da kuma wani takamaiman lokaci na gwaji.

Lokaci da tsari na Daniyel sura ta biyu, wanda shekaru saba’in na bautar Daniyel suka wakilta, sun kasance alamar zamani na gwaji na Furotesta a tarihin Millerite. Furotesta sun kasa a cikin tsarin gwajinsu, kuma suka zama ’ya’yan mata na Roma. A annabce, diya tana wakiltar uwarta; kuma Roma dabba ce ta annabci. Kasawarsu da kuma canjawarsu daga baya zuwa zama ’ya’yan mata na Roma, yana nuna gwajin siffar dabbar a tarihinmu na yanzu, domin sun canja suka zama siffar dabbar. Saboda haka tsarin gwajinmu na yanzu yana da wakilci ta wurin shekaru saba’in na bautar Daniyel, haka kuma ta tarihin saƙon mala’ika na biyu a lokacin motsin Millerite.

A cikin tarihin saƙon mala’ika na biyu wanda ya fara a ranar 11 ga Satumba, 2001, akwai wani takamaiman zamani da kuma tsarin gwaji da aka wakilta a alamance a matsayin mafarkin siffa da namomin jeji na Nebukadnezzar; gama mulki a cikin annabcin Littafi Mai Tsarki shi ma dabba ne. Nebukadnezzar da manyan malaman addinin Kaldiyawa suna wakiltar waɗanda suka kasa gwajin, kuma Daniyel da mutanen kirki ukun nan suna wakiltar waɗanda suka ci gwajin. Zai iya bayyana kamar ba haka ba ne, amma an tabbatar da gazawar Nebukadnezzar a babi na uku na Daniyel.

A cikin tsarin gwaji, wanda aka wakilta a cikin Daniyel sura ta ɗaya da ta biyu, akwai takamaiman alamomin annabci da suke daidaita da gaskiyoyin da aka sa a gaba kwanan nan a littafin Ru’ya ta Yohanna. A sura ta ɗaya, “kwana goma” sun wakilci lokacin gwaji wanda ya kai ga Daniyel ya bayyana da siffa mafi kyau da kuma ƙoshin jiki saboda cin abincin sama, alhali kuwa ɗayan ajin bābān fāda sun bayyana siffar waɗanda suka ci abincin sarki. A ma’anar annabci, sarki mulki ne, kuma a ma’anar annabci sarki ko mulki dabba ne kuma. Waɗanda fuskokinsu suka bayyana sakamakon cin abincin sarki, sun bayyana siffar dabbar.

A cikin sura ta biyu na Daniyel, Daniyel yana addu’a domin ya fahimci ɓoyayyen “asiri” na mafarkin siffar Nebukadnezzar. Ya wajaba ya san menene mafarkin, kuma ya san abin da yake nufi. Yana wakiltar waɗanda suke neman fahimtar asiran da suke da alaƙa da buɗe Wahayin Yesu Almasihu a kwanaki na ƙarshe, gama buɗe Wahayin Yesu Almasihu shi ne “asiri” na annabci na ƙarshe da ake buɗewa kafin wa’adin jinkai ya ƙare. Dukan annabawa, har da Daniyel, suna nuna kwanaki na ƙarshe. Ƙoƙarin Daniyel na fahimtar “asirin” ya kasance ƙoƙari ne na rai-ko-mutuwa, kamar yadda gwajin siffar dabbar kuma yake ga mutanen Allah a kwanaki na ƙarshe.

Addu’ar Daniyel, yayin da yake neman ya fahimci “asirin,” tana wakiltar wani takamaiman alamar hanya a tarihin mutanen Allah a kwanaki na ƙarshe. Littafin Daniyel yana ba da shaidu biyu waɗanda suke kafa alamar hanyar “addu’a” a kwanaki na ƙarshe. Wannan alamar hanya tana cikin lokacin da saƙo na biyu na kowane layin gyara yake wakilta.

Matsayin annabci na duka addu’o’in biyu shi ne shekaru saba’in na bauta, wanda a matsayin alama yake wakiltar “sau bakwai” na Littafin Lawiyawa ashirin da shida. A cikin Daniyel biyu, a aya ta farko, an maimaita sunan “Nebukadnezzar” sau biyu, kuma maimaita kalma a cikin Nassi alama ce ta saƙon mala’ika na biyu.

Akwai nassoshi da dama a cikin rubuce-rubucen Sister White da suke bayyana Daniyel sura ta uku a matsayin alamar dokar Lahadi. Daniyel sura ta ɗaya tana ɗauke da kowane siffa na saƙon mala’ika na fari, kuma an sanar da mu cewa ba za ku iya samun saƙo na uku ba (Daniyel sura ta uku), sai da saƙo na fari da na biyu.

An bayyana gwajin sifar dabbar ta bakin Ellen White a matsayin gwajin da dole ne mu ci nasara a cikinsa kafin ƙofa ta alheri ta rufe, kuma kafin a sa mana hatimi. Sa’ad da aka busa kiɗan a cikin Daniyel sura ta uku, ƙofa ta alheri ta rufe a ma’ana ta alama, gama sura ta uku tana wakiltar dokar Lahadi. Kiɗan Nebukadnezzar yana wakiltar waƙar da karuwar Taya ta fara rerawa ga sarakunan duniya a ƙarshen shekaru saba’in na alama da aka manta da ita a cikinsu.

’Yar’uwa White ta bayyana saƙonnin mala’iku uku a matsayin gwaje-gwaje uku.

Bisa ga shaidu da dama, sura ta biyu ta Daniyel ita ce saƙon mala’ika na biyu. Tarihin ƙarfafawar mala’ika na farko har zuwa shari’a, shi ne tarihin da aka wakilta ta cikin shekaru saba’in na bautar Daniyel. Tsarin lokacin addu’ar Daniyel a sura ta biyu yana faruwa ne a cikin shekaru saba’in, waɗanda alama ce ta “lokuta bakwai”.

Addu’ar sura ta tara ta fara ne da nuni kai tsaye ga shekaru saba’in. Tsarin annabci na duka addu’o’in biyu ɗaya ne iri ɗaya. Suna wakiltar fannoni dabam-dabam na addu’a guda ɗaya, amma dukansu an kafa su ne a cikin tsari guda ɗaya na “sau bakwai,” kuma dukansu suna daidaita da alamar hanya ta “addu’a” wadda take a cikin tarihin dubu ɗari da arba’in da huɗu na kwanaki na ƙarshe.

Sa’ad da Daniyel yake addu’a a sura ta tara, yana cikin wani annabcin “lokacin sauyi” daga mulkin Babila zuwa mulkin Mediyawa da Farisawa. Wannan maƙasudin sauyi kuma alamar hanya ce, kuma yana kuma daidaita da wannan maƙasudin sauyi ɗaya a cikin motsin mala’ika na uku, sa’ad da mutanen Allah suke mutuwa a titi a matsayin “Laodiceans”, kuma suke fitowa daga kabari a matsayin “Philadelphians”. Maƙasudin sauyi na motsin mala’ika na fari yana daidaita da ma maƙasudin sauyin Daniyel, da kuma motsin mala’ika na uku, kuma dukkansu ukun suna da alaƙa kai tsaye da “sau bakwai” na Littafin Firistoci ashirin da shida. Sauyin daga Philadelphia zuwa Laodicea a cikin motsin Millerite ya faru ne da isowar “sabon haske” a kan “sau bakwai” a shekara ta 1856, da kuma ƙin yarda da “sau bakwai” gaba ɗaya a shekara ta 1863. Daniyel a sura ta tara, motsin mala’ika na fari a zamanin Millerite, da kuma motsin mala’ika na uku a zamaninmu, dukkansu suna da maƙasudin sauyi da yake daidaita da juna, kuma dukkannin waɗannan maƙasudan sauyi uku an sa su ne a cikin mahallin “sau bakwai”.

A cikin tarihin tsarin gwaji, Daniyel yana wakiltar manzon da aka ba shi haske, wanda ya fara raba shi ga sahabbansa uku; ta haka yana zama alamar annabcin rawar “Iliya”, wanda shi ne “muryar mai kira cikin jeji”.

“Asiri” na Daniyel sura ta biyu yana bayyana cewa mulki na takwas na annabcin Littafi Mai Tsarki yana “cikin bakwai” mulkokin. Da yake shi ne wakilci na farko na mulkokin annabcin Littafi Mai Tsarki, saboda haka yana da alaƙa da wakilci na ƙarshe na mulkokin annabcin Littafi Mai Tsarki da ake samu a Ru’ya ta Yohanna sura ta goma sha bakwai. Mulki na takwas, da yake yana “cikin bakwai” mulkokin da suka gabace shi, yana magana ne game da maɓuɓɓugar canji wadda take kafa Babila ta zamani a matsayin haɗin kai mai ninki uku na maciji, da dabba, da annabin ƙarya. Mafarkin siffar da Nebukadnezzar ya yi yana bayyana ne, a ƙarshe, mulki na takwas na duniya a tarihin annabci.

Mulki dabba ne a annabcin Littafi Mai Tsarki, saboda haka gaskiyar da mafarkin siffar da Nebukadnezzar ya gani yake wakilta ita ce nuni na farko ga dabbar ƙarshe, kamar yadda kuma aka bayyana a Ru’ya ta Yohanna sura ta goma sha bakwai. Saboda haka, mafarkin Nebukadnezzar a ƙarshe mafarki ne na siffar dabba ta takwas kuma ta ƙarshe. Mafarki ne na “siffar dabbar”.

Wannan a kansa tabbaci ne na muhimmancin gane wurin sauyi da ke faruwa a cikin tafiyar mala’ika na uku, amma “asirin” kuma shi ne mabuɗin da ke haɗawa tare da kafa yawancin abin da talifofin da suka gabata suka kasance suna gano wa game da tarihin da ya biyo bayan 18 ga Yuli, 2020. A cikin waɗannan talifofi, an gabatar da cewa alamu huɗu na kowane ɗaya daga cikin tsarkakan motsin gyarawa, waɗanda zaman bautar shekaru saba’in na Daniyel ke wakilta, kullum suna ɗauke da jigo guda ɗaya.

Waɗannan alamomin hanya huɗu a zamanin Kristi an kafa su ne a cikin mahallin “mutuwa da tashin matattu”. Alamar hanya ta farko, wadda ta wakilci bai wa saƙo na farko iko, ita ce baftismar Kristi, alamar mutuwa da tashin matattu. Alamar hanya ta biyu, wadda ke wakiltar baƙin cikin farko a cikin wannan tarihi, ita ce mutuwa da tashin matattu na Li’azaru. Alamar hanya ta uku ita ce shigar nasara zuwa Urushalima, wadda ke wakiltar Kukan Tsakar Dare. Kristi yana kan hanyarsa zuwa mutuwarsa da tashinsa daga matattu, kuma Li’azaru, wakili mai rai na mutuwa da tashin matattu, shi ne ya jagoranci jerin gwanon. Li’azaru kuma ya kafa cewa a lokacin shelanta Kukan Tsakar Dare, ana “hatimce” mutanen Allah.

Alamar hukunci ta huɗu ita ce gicciye, wanda kuma ya kasance mutuwa da tashin matattu. Lokacin waɗannan alamomi huɗu yana wakiltuwa da shekaru saba’in na kangin da Daniyel ya ambata.

A tarihin Millerite, jigon shi ne “ƙa’idar rana-domin-shekara”, kuma 11 ga Agusta, 1840 shi ne tabbacin wannan ƙa’ida. Babban abin baƙin ciki na farko ya kasance sakamakon kuskuren aiwatar da ƙa’idar rana-domin-shekara. Kiran Tsakar Dare shi ne cikawar ƙa’idar rana-domin-shekara dangane da annabcin shekaru dubu biyu da ɗari uku da kuma annabcin shekaru dubu biyu da ɗari biyar da ashirin, sa’an nan kuma Hukuncin Bincike ya fara sa’ad da waɗannan annabce-annabcen rana-domin-shekara suka cika a ranar 22 ga Oktoba, 1844. Jigon dukan alamomin hanya huɗu a tarihin Millerite shi ne “ƙa’idar rana-domin-shekara”. Lokacin waɗannan alamomin hanya huɗu yana wakiltuwa ta shekaru saba’in na bautar talala na Daniyel.

A zamanin sarki Dawuda, jigon magana shi ne “akwatin Allah”. Sa’ad da aka ba Dawuda iko, sai ya ƙuduri aniyar kawo akwatin zuwa birnin Dawuda.

Babban abin baƙin ciki na farko shi ne lokacin da Uzza ya yi zunubi ta wurin taɓa akwatin alkawari. Alamar hanya ta uku kuwa ita ce lokacin da Dawuda ya fahimci cewa Ubangiji ya albarkaci gidan Obededom Ba-Gittiya, inda aka ajiye akwatin alkawari tun daga tawayen Uzza. Sai Dawuda ya tafi ya dawo da akwatin alkawari domin shigarsa ta nasara cikin Urushalima (sai dai matarsa ta nuna fushi marar dacewa da kuma “baƙin ciki” game da shigar Dawuda). Kowace daga cikin waɗannan alamomin hanya huɗu akwatin alkawari ne yake wakilta. Lokacin waɗannan alamomin hanya huɗu kuwa ana wakiltarsa da shekaru saba’in na zaman bauta na Daniyel.

A ranar 11 ga Satumba, 2001, an saki Musuluncin “Kaito na uku”, sa’an nan kuma aka hana shi. Ranar 18 ga Yuli, 2020, hasashe ne da ya gaza game da rawar da Musulunci zai taka. Saƙon da yake kawo matattun ƙasusuwan busassu zuwa rai yana fitowa ne daga “iskoki huɗu”, waɗanda alama ce ta Musulunci kuma suna wakiltar saƙon Kukan Tsakiyar Dare. Rushewar ƙasa da ke biyo bayan ridda ta ƙasa ta dokar Lahadi a cikin Amurka, Musuluncin “Kaito na uku” ne yake janyowa. Tsawon lokacin waɗannan alamomin hanya huɗu ana wakilta shi da shekaru saba’in na bauta na Daniyel.

Motsin mala’ikan fari yana wakiltar motsin mala’ika na uku, kuma saƙon Kukan Tsakar Dare a tarihin Milleriyawa gyara ne ga hasashen da ya gaza wanda ya haifar da baƙin cikin farko.

Shaidar guda ɗaya da ke nuna wani hari na Musulunci a kan Nashville, ita ce kuma shaida ta wani hari a kan Nashville da zai faru a martani ga tilasta bautar Lahadi. Rubuce-rubucen Ruhun Annabci ba sa taɓa kasawa. An bayyana annabcin wani hari a kan Nashville a cikin rubuce-rubucen Ruhun Annabci. Annabcin Nashville zai cika, amma annabcin harin da za a kai wa Nashville zai ginu ne a kan gyaran annabcin da ya taɓa kasa a baya, kamar yadda ya kasance a tarihin Millerite. Ana cika shi ne a alamar hanya ta huɗu, wadda ita ce alamar hanyar da ke wakiltar “shari’a”.

Yesu kullum yana kwatanta ƙarshen da farkon, kuma alamar hanya ta farko ta 11 ga Satumba, 2001, hari ne daga Musulunci, saboda haka a lokacin shari’ar dokar Lahadi, za a kai hari daga Musulunci a kan Nashville. Mai yiwuwa ƙwarai wannan ya haɗa da wasu wuraren da ake nufi ma, amma saƙon Kukan Tsakar Dare, shi ne saƙon da yake gyaran saƙon da ya haifar da cizon rai na farko. Cizon rai na farko ya faru ne saboda zunubin ɗaura sashen lokaci ga annabcin, ba saboda kalmomin Ellen White ba.

Yana da muhimmanci a gane cewa alamomin hanya huɗu da suke farawa da “ƙarfafawar” saƙon farko (wanda a cikin Daniyel yake faruwa a farkon shekaru saba’in na alama), kullum ana tafiyar da su ne ƙarƙashin jigo ɗaya. Idan ka karɓi 11 ga Satumba, 2001, a matsayin cikar annabci, a ma’anar annabci ka ci “littafin ɓoye”. Kaɗan ƙwarai ne suka ci wannan gaskiyar a zahiri, amma akwai waɗansu, kamar yadda Daniyel ya wakilta, waɗanda suka kudurta a zukatansu kada a ƙazantar da su da abincin Babila. Duk da haka, akwai waɗanda suke iƙirarin sun gaskata cewa 11 ga Satumba, 2001 cikar annabci ne, amma suna jayayya cewa ba Musulunci ba ne, sai dai dangin Bush, ko masu neman mulkin duniya, ko ’Yan Jesuit, ko CIA, ko kuma wani haɗin gwiwa na irin waɗannan da aka saba kawowa, waɗanda masu ra’ayin makirci na zamani sukan yi amfani da su. A matsayinsa na Alfa da Omega, Yesu yana bayyana ƙarshe ta wurin farko; saboda haka idan muna kuskure game da abin da aka wakilta a annabce a ranar 11 ga Satumba, 2001, muna rusa ikonmu na rarrabe Kalmar annabci ta “gaskiya” yadda ya dace.

“Ba da iko” ga saƙo na farko a tarihin Millerite shi ne Musulunci na Bala’i na biyu, kuma wannan ba da ikon ya kasance alama ta ba da ikon da aka yi a ranar 11 ga Satumba, 2001, wanda Musulunci na Bala’i na uku ya kawo.

Musulunci a farkon alamar hanya, yana bayyana Musulunci a alamar hanya ta ƙarshe. Alamar hanya ta ƙarshe tana wakiltar hukunci, kuma ana yi wa Amurka hukunci a dokar Lahadi. Saƙo na biyu ne na Ezekiyel a cikin sura ta talatin da bakwai, wanda yake kawo matattu zuwa rai, kuma wannan saƙon shi ne saƙon alamar hanya ta uku, wato Kukan Tsakar Dare. Shi ne saƙon hatimi, kamar yadda aka misalta shi ta wurin shigar nasara ta Almasihu yana hawan “jaki”, alamar Musulunci. Musulunci ne yake ɗauke da saƙon hatimin Kukan Tsakar Dare.

Annabcin Ezekiyel na biyu ya fito ne daga “iskoki huɗu”, waɗanda su ma alama ce ta Musulunci. Yana da matuƙar muhimmanci ƙwarai a fayyace wannan gaskiya sarai, domin saƙon da yake Kukan Tsakar Dare shi ne saƙon da yake bayyana Musulunci na Bala’i na uku a matsayin ikon da yake kawo shari’a a kan Amurka a lokacin dokar Lahadi, kuma yake haifar da lalacewar ƙasa baki ɗaya da take biyo bayan umarnin.

Ƙahoƙi Bakwai na Wahayin Yahaya hukuncin Allah ne a kan tilasta bautar ranar Lahadi da duka Roma arna da kuma Roma ta paparoma suka yi.

Musuluncin masifar ta uku tana wakiltar alamar farko ta 11 ga Satumba, 2001. Annabcin da ya gaza game da harin Musulunci a Nashville a ranar 18 ga Yuli, 2020 yana wakiltar babban ɓacin rai na farko, alama ta biyu. Saƙon “iskoki huɗu” na Musulunci, kamar yadda aka wakilta a annabcin Ezekiyel na biyu a sura ta talatin da bakwai, yana wakiltar Kukan Tsakar Dare, alama ta uku, sa’an nan kuma alama ta huɗu ita ce cikar annabcin da ya gaza na 18 ga Yuli, 2020 a dokar Lahadi. Waɗannan su ne alamomin annabci huɗu da suke faruwa a cikin tarihin annabci na mutum dubu ɗari da arba’in da huɗu, kamar yadda aka wakilta ta shekaru saba’in na bautar talala na Daniyel.

Ganewa saƙon Kukan Tsakar Dare babban muhimmin ɓangare ne na “asirin” da aka bayyana ta wurin alama ga Daniyel, sa’ad da ya yi addu’a domin ya fahimci mafarki na siffar da Nebukadnezzar ya gani. Addu’arsa alamar hanya ce da take a ƙarshen kwanaki uku da rabi na mutuwa ga shaidu biyu na Ru’ya ta Yohanna goma sha ɗaya. Addu’ar Daniyel ta Littafin Firistoci ashirin da shida, kamar yadda aka rubuta a sura ta tara, ta kasance a shekara ta fari ta Dariyus. Wannan yana sanya addu’o’insa a wuraren sauyi.

Matsayin sauyi a tarihin Millerite shi ne shekara ta 1856, lokacin da motsin Millerite ya sauya daga Filadelfiya zuwa Laodikiya bisa ga James da Ellen White. A waccan shekarar kuma, “sabon haske” game da “bakwai lokuta” ya bayyana a cikin maƙalun Hiram Edson na Review and Herald, amma a shekara ta 1863 (“bakwai lokuta” daga baya), an ƙi “bakwai lokuta” gaba ɗaya. Daniyel ya yi addu’ar “addu’ar” da aka bayyana a matsayin “magani” ga “warwatsewar” “bakwai lokuta” a matsayin sauyi tsakanin mulki na farko da na biyu na annabcin Littafi Mai Tsarki.

Uku da rabi alama ce ta shekaru dubu ɗaya da ɗari biyu da sittin, waɗanda kuma su ne alamar “lokuta bakwai.” A ranar 18 ga Yuli, 2020, motsin Laodicea na Future for America ya bayyana tawaye ga umarnin Allah na kada a ƙara ɗaura saƙon annabci a kan lokaci har abada. Sa’an nan aka “kashe” motsin, aka kuma “warwatsa” shi a titin Ru’ya ta Yohanna goma sha ɗaya, wanda ya ratsa ta kwarin ƙasusuwan matattu busassu na Ezekiyel. A ƙarshen wancan lokacin na “warwatsewa,” wanda kuma shi ne “lokacin jira” na misalin budurwai goma, yanzu ana kiran su su fito daga kaburburansu ta wurin “murya mai kira” daga cikin “hamada” na kwanaki “uku da rabi.”

Kamar dai yadda Milleriyawa daga baya suka gane cewa a lokacin suna cikin “lokacin jinkiri” na Matiyu sura ta ashirin da biyar, da kuma Habakkuk sura ta biyu, haka ma, wajibi ne “shaidu biyu matattu” su gane inda suke sa’ad da “murya a jeji” take ɗagawa. Dole ne su gane cewa suna “warwatse”. Wannan ganewa kira ne zuwa ga “addu’a”, amma ba addu’a kawai ba, kira ne zuwa ga addu’ar Lawiyawa sura ta ashirin da shida ta Daniyel. In ba tare da wannan takamaiman addu’a ba, babu farfaɗowa. Wannan farfaɗowar ce take nuna maƙasudin sauyi daga Laodikiya zuwa Filadelfiya, kuma tana haifar da abin al’ajabi na annabci na na takwas ɗin da yake daga cikin bakwai, kamar yadda hoton Nebukadnezzar a cikin Daniyel sura ta biyu ya tabbatar.

Sa’ad da aka cika wannan addu’ar tuba da furci, alkawarin kuwa shi ne Allah zai tuna da alkawarinsa, ya kuma tattara mutanensa da suka warwatsu. Annabcin farko na Ezekiyel ya tattaro ƙasusuwan wuri guda, sa’an nan kuma annabcin sa na “iskoki huɗu” ya mai da “Filadelfiyawa” waɗanda aka haifa sabo zuwa runduna mai ƙarfi… runduna mai ƙarfi wadda, bisa ga Ru’ya ta Yohanna sura ta goma sha ɗaya, daga nan za a “ɗaga ta zuwa sama” tare da “gajimare na mala’iku”. Su ne kuwa “tutar” Ubangiji.

“Sirrin” Daniyel biyu, kamar yadda Zakin ƙabilar Yahuda yake bayyanawa yanzu, yana tabbatar da al’amarin “na takwas daga cikin bakwai”…kuma kowane sauran ɓangaren annabci na Daniyel biyu yana daidaita da jerin annabcin shaidu biyu na Wahayin Yahaya goma sha ɗaya. Shaidu biyu na sura ta goma sha ɗaya ta Wahayin Yahaya, ana “ɗaukaka su a matsayin tuta” a cikin wannan “sa’a” ɗaya da dokar Lahadi take faruwa, gama ana ɗaukaka su a “babbar girgizar ƙasa” ta sura ta goma sha ɗaya ta Wahayin Yahaya. “Babbar girgizar ƙasa” tana hallaka kashi na goma na birnin, kuma Amurka ita ce sarki na farko a cikin “sarakuna goma”, kamar yadda Faransa ta kasance, sa’ad da “girgizar ƙasa” ta Juyin Juya Halin Faransa ta shafe Faransa, cikin cikar Wahayin Yahaya sura ta goma sha ɗaya.

Cikakkiyar cikar wannan girgizar ƙasa tana aukuwa a kan dabbar “ƙasa”, kuma dokar Lahadi a cikin mulkin dabbar ƙasa tana haifar da girgizawa. Cikakkiyar cikar “girgizar ƙasa” ta Ru’ya ta Yohanna goma sha ɗaya ita ce dokar Lahadi sa’ad da ake “girgiza” dabbar “ƙasa”, kuma ridda ta ƙasa tana biye da halakar ƙasa. A wannan sa’a, shaidu biyu ana “ɗaukaka su kamar tuta”. Suna “hau zuwa sama cikin gajimare”, kamar yadda Almasihu ya hau zuwa sama a karo na ƙarshe. Kalmominsa na ƙarshe ga almajirai, waɗanda suke wakiltar mutanen Allah na kwanaki na ƙarshe, waɗanda su ma za a ɗaukaka su zuwa sama kamar tuta, an rubuta su a cikin littafin Ayyukan Manzanni.

Waɗanda za su zama “alama” dole ne su juya baya daga yin amfani da “lokuta da zamani”, idan suna so su karɓi ikon Ruhu Mai Tsarki domin su cika aikin “alama”.

“asirin” da aka bayyana wa Daniyel a babi na biyu, shi ne asirin Wahayin Yesu Almasihu wanda ake warware hatiminsa ne gab da ƙofar jinƙai ta rufe. Wannan “asiri” ya ƙunshi “ɓoyayyar tarihin” “Tsawar Bakwai.” An tsara wannan tarihi bisa ga kalmar Ibraniyanci da aka ƙirƙira ta wurin haɗa harafi na farko, na goma sha uku, da na ƙarshe na baƙaƙen Ibrananci. Sa’ad da aka haɗa waɗannan haruffa tare, sai su samar da kalmar Ibraniyanci “gaskiya.” Yesu shi ne “gaskiya”, wanda kuma shi ne na Farko kuma na Ƙarshe. Waɗannan haruffa uku suna wakiltar tsarin kowane babban motsi na gyara, domin suna wakiltar mala’iku na farko, na biyu, da na uku. Suna wakiltar tsarin tsarkakewa mai matakai uku da Daniyel ya wakilta a babi na goma sha biyu, a matsayin “an tsarkake, an mai da fari, an kuma gwada”. Wannan tsari na gwaji da tsarkakewa mai matakai uku Future for America ta gabatar da shi fiye da shekaru ashirin, amma yanzu an gane shi a matsayin mai wakiltar “ɓoyayyar tarihi” a cikin tsattsarkan layukan gyara. Wannan “ɓoyayyar tarihi” ita ce cikakkiyar cikar “Tsawar Bakwai” da aka rufe har zuwa yanzu, gab da rufe ƙofar jinƙai.

An daɗe ana fahimtar cewa Bakwai Tsawukan suna wakiltar “bayyana abubuwan da suka faru a ƙarƙashin saƙonnin mala’ika na farko da na biyu,” kuma suna kuma wakiltar “abubuwa na gaba da za a bayyana bisa ga jerinsu.” Yanzu an bayyana ta wurin Wahayin “gaskiya,” cewa alamomin hanya uku na ƙarshe na layin gyara su ne “ɓoyayyar tarihi” ta Bakwai Tsawukan. Waɗannan alamomin hanya suna farawa da rashin-cika-tsammanin “farko” kuma suna ƙarewa da rashin-cika-tsammanin “ƙarshe.” Alamar hanya ta tsakiya ita ce Kukan Tsakar Dare. Rashin-cika-tsammanin farko yana nuna farkon “lokacin jinkiri”, wanda yake ƙarewa a Kukan Tsakar Dare. Saƙon Kukan Tsakar Dare yana ƙarewa a “shari’a” inda ake alamar rashin-cika-tsammanin ƙarshe.

Babban abin ɓacin rai na farko a cikin littafin Daniyel sura ta biyu shi ne gane‑ganen Daniyel cewa an sa shi ƙarƙashin “umurnin kisa.” Sai ya roƙi “lokaci”, ta haka yana nuna farkon “lokacin jinkiri”. Wannan kuwa ya kai shi ga fahimtar “asirin,” wato saƙon Kukan Tsakar Dare, wanda daga nan aka gabatar wa Nebukadnezzar domin ya “yi hukunci” a kan saƙon Daniyel.

“Hukuncin” Nebukadnezzar game da mafarkin da fassarar da Daniyel ya gabatar ya zama alama ta uku cikin alamomi uku da suke wakiltar “ɓoyayyar tarihi” na Tsawar Bakwai. Wannan hukunci kuma an sake ɗauko shi a cikin Daniyel sura ta uku, wadda take wakiltar ƙa’idar da aka kafaffe ana amfani da ita a cikin littattafan Daniyel da Ru’ya ta Yohanna, wato wannan ƙa’ida ita ce “maimaitawa da faɗaɗawa”.

Za mu yi bayani a kan sura ta uku a maƙala ta gaba, amma ya dace a nuna a nan cewa hukuncin alamar hanya ta uku a cikin sura ta uku yana nuna baƙin cikin ƙarshe, wanda aka misalta ta wurin baƙin cikin farko. “Tarihin ɓoye” na tsawar bakwai yana nuna alamomin hanya guda uku, yana farawa kuma yana ƙarewa da baƙin ciki. A cikin sura ta biyu ta Daniyel, baƙin cikin farko yana da alaƙa da “dokar kisa” ta Nebukadnezzar, kuma a cikin sura ta uku, baƙin cikin ƙarshe yana da alaƙa da wata “dokar kisa” ta Nebukadnezzar.

“Tarihin ɓoye” na “shaidun nan biyu”, waɗanda suke wakiltar motsin Future for America, yana wakiltar rashin cikar tsammani na 18 ga Yuli, 2020. Sa’an nan ne “lokacin jinkiri” ya fara, kamar yadda “kwana uku da rabi” suke wakilta a Ru’ya ta Yohanna sura ta goma sha ɗaya. Tashin farkawa da tashin matattu na waɗanda aka “kashe a kan tituna” ta wurin dabbar da ta fito daga “ramin marar zurfi” an fayyace su dalla-dalla musamman cikin Kalmar annabcin Allah; amma a mataki mai sauƙi, sa’ad da shaidun nan biyu suka farka, suna fahimtar “asirin” da aka wakilta a Daniyel sura ta biyu.

Wannan “asiri” shi ne saƙon Kukan Tsakar Dare, wanda sai su yi ta shelanta shi har zuwa sura ta uku ta Daniyel, sa’ad da dokar Lahadi mai zuwa nan ba da jimawa ba ta zo, kuma takaici na ƙarshe ya faru. Takaicin farko waɗanda aka wakilta da “Daniyel” suka fuskanta ne a ranar 18 ga Yuli, 2020. Takaicin ƙarshe kuwa shugaban “sarakuna goma” ne ke fuskanta, wato Amurka, sa’ad da ridda ta ƙasa take jawo lalacewar ƙasa daga Musulunci.

Za mu kammala taƙaitawa da kuma ƙarshe na sura ta biyu ta littafin Daniyel a talifi na gaba.