We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
Muna fara yin la’akari da wahayin ƙarshe na Daniyel ta wajen aiwatar da ƙa’idar da Alpha da Omega ke wakilta, wadda take nuna cewa kullum Yana danganta ƙarshen da farkon. Saboda haka Belteshazzar, wanda shi ne Daniyel a cikin aya ta farko ƙwarai ta wahayin ƙarshe na Daniyel, shi ma za a wakilta a sashe na ƙarshe na wannan wahayin ɗaya tak. Mun riga mun gano cewa Belteshazzar yana wakiltar mutanen alkawarin Allah na kwanaki na ƙarshe, waɗanda suke fahimtar “chazon,” wahayin tarihin annabci, kamar yadda kalmar “abu” take wakilta a aya ta ɗaya. Wannan wahayin tarihin annabci shi ne “lokuta bakwai,” na Littafin Firistoci ashirin da shida wanda yake daidai da shekaru dubu biyu da ɗari biyar da ashirin. Belteshazzar kuma yana fahimtar “wahayin” da ke cikin aya ta ɗaya, wanda shi ne wahayin “mareh” na shekaru dubu biyu da ɗari uku, wanda yake wakiltar bayyanuwar Kristi kwatsam.
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
A babi na goma sha biyu, Daniyel yana wakiltar motsin mala’ika na fari, kuma yana kuma wakiltar motsin mala’ika na uku, domin duka motsin biyu suna cika misalin budurwai goma. A babi na goma sha biyu akwai aƙalla gaskiya biyar waɗanda suka kasance ɓangare na motsin Millerite, waɗanda suke wakiltar gaskiyoyi da motsin mala’ika na uku ma dole ne ya fuskanta kuma ya fahimta. Duka motsin biyu suna cika misalin budurwai goma, kuma ana bukatar budurwai masu hikima na duka motsin biyu su fahimci wannan gaskiyar annabci. Duka motsin biyu dole ne su fahimci gaskiyar annabci ta farko da aka ja hankalin Miller ya gane, kamar yadda aka wakilta a cikin “sau bakwai” na Littafin Lawiyawa ashirin da shida. Sauran gogewa da fahimtuwa uku masu daidaito ana same su a cikin ayoyi na ƙarshe kaɗan na babin.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
Kuma tun daga lokacin da za a kawar da hadayar yau da kullum, a kuma kafa abin ƙyama mai jawo kufai, za a yi kwana dubu ɗaya da ɗari biyu da casa’in. Mai albarka ne wanda ya yi haƙuri, ya kuma kai ga kwana dubu ɗaya da ɗari uku da talatin da biyar. Amma kai, ka tafi a kan hanyarka har zuwa ƙarshe ya zo: gama za ka huta, kuma za ka tsaya cikin rabonka a ƙarshen kwanaki. Daniel 12:11–13.
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
Mutanen Allah na saura a cikin littafin Ru’ya ta Yohanna suna da manyan siffofi uku na annabci. Suna kiyaye umarnan Allah, suna da bangaskiyar Yesu, kuma suna riƙe da Ruhun Annabci.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
Sai ya ce mini, Rubuta, Masu albarka ne waɗanda aka kira zuwa ga liyafar auren Ɗan Ragon. Sai ya ce mini, Waɗannan su ne maganganun gaskiya na Allah. Sai na fāɗi a ƙafafunsa domin in yi masa sujada. Sai ya ce mini, Ka lura, kada ka yi haka: ni abokin bauta ne tare da kai, kuma na ’yan’uwanka masu riƙe da shaidar Yesu: ka yi wa Allah sujada: gama shaidar Yesu ita ce ruhun annabci. Ru’ya ta Yohanna 19:9, 10.
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
Milleriyawa sun fahimta daidai cewa “na kullum,” a cikin littafin Daniyel, yana wakiltar arna ne, kuma cewa “lokacin da aka” “ɗauke” “na kullum,” shi ne shekara ta 508. Ƙin yarda da wannan gaskiya yana nufin ƙin ikon “shaidar Yesu,” wadda “ita ce Ruhun Annabci,” gama Ruhun Annabci ya bayyana a sarari cewa Milleriyawa sun yi daidai a fahimtarsu game da “na kullum.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Sa’an nan na ga dangane da ‘Kullum,’ cewa kalmar ‘hadaya’ hikimar mutane ce ta ƙara, kuma ba ta cikin nassi; kuma Ubangiji ya ba da sahihin fahimta game da shi ga waɗanda suka yi shelar sa’ar shari’a. Sa’ad da haɗin kai ya wanzu, kafin 1844, kusan duka sun haɗu a kan sahihin fahimtar ‘Kullum;’ amma tun bayan 1844, a cikin ruɗani, an rungumi wasu ra’ayoyi dabam, kuma duhu da ruɗani suka biyo baya.” Review and Herald, November 1, 1850.
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
Milleriyawa sun fahimci cewa an kawar da tsayayyar adawar arna ga tashin ikon papacy a shekara ta 538 ne a shekara ta 508. Milleriyawa sun yi daidai, amma fahimtarsu ta kasance iyakantacciya. Mutanen Allah na kwanaki na ƙarshe, waɗanda Belteshazzar yake wakilta a aya ta ɗaya, za su ga cewa daga shekara ta 508 zuwa 538 yana wakiltar wani zamani na annabci wanda aka misalta shi da shekaru talatin na shiri a tarihin Almasihu da suka riga ƙarfafa Shi domin aikinsa a baftismarsa. Za su ga cewa wannan zamani na annabci kuma yana wakiltar zamanin annabci daga 1776 zuwa 1798, kuma cewa dukkan waɗannan zamani uku suna wakiltar lokacin hatimtar mutum dubu ɗari da arba’in da huɗu, wanda ya fara a ranar 11 ga Satumba, 2001, kuma ya ƙare a dokar Lahadi mai zuwa nan ba da daɗewa ba.
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
A babi na goma sha biyu, Daniyel yana wakiltar Millerites da muhimman gaskiya da gogewa guda biyar waɗanda za a maimaita a cikin waɗanda Belteshazzar yake wakilta. Gaskiya da gogewa ta uku ta Millerites ita ce “ingantacciyar fahimta game da ‘daily,’ … Ubangiji ya ba … ga waɗanda suka ba da kiran sa’ar shari’a.” Ƙin karɓar wannan gaskiya yana nufin ƙin karɓar rubuce-rubucen Ellen White, waɗanda su ne Ruhun Annabci. Gaskiya da gogewa ta huɗu ta Millerites, da kuma manzannin mala’ika na uku, ita ce annabcin shekaru dubu ɗaya da ɗari uku da talatin da biyar, wanda ya fara a shekarar da aka kawar da “daily,” wato a 508.
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
Da farawa a shekara ta 508, shekaru dubu ɗaya da ɗari uku da talatin da biyar suna kai ka zuwa 1843, amma ba kawai zuwa 1843 ba, domin annabcin a hakikanin gaskiya yana nuna ainihin ranar ƙarshe ta 1843, gama yana cewa, “Mai albarka ne wanda ya jira, ya kuma kai ga kwana dubu ɗaya da ɗari uku da talatin da biyar.” Kalmar Ibrananci da aka fassara da “ya kai ga,” ita ce “naga,” kuma ma’anarta ita ce “taɓawa”, ko “ɗora hannu a kai”. Saboda haka annabcin yana nufin, “mai albarka ne wanda ya jira, ya kuma” taɓa ko ya ɗora hannu a kan 1843.
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
Albarkar jira a tarihin Milleriyawa ta kasance ga waɗancan budurwai masu hikima da suka fuskanci rashin cika bege na farko, amma suka jira wahayin da ya yi jinkiri. Yayin da Milleriyawa suka jira “wahayin da ya yi jinkiri” a cikar misalin budurwai goma, da kuma Habakkuk sura ta biyu, an albarkace su. A cikin wannan lokacin jinkiri sai suka gane cewa suna cika misalin, kuma cewa a ƙarshe wahayin zai “yi magana”. Lokacin jinkirinsu da rashin cika begensu sun samo asali ne daga kuskuren tantancewa cewa shekaru dubu biyu da ɗari uku za su ƙare a 1843, alhali kuwa wahayin a zahiri na 1844 ne. Rashin cika begensu ya samo asali ne daga abin da suka fuskanta sa’ad da shekarar 1843 ta ƙare ba tare da dawowar Almasihu ba. Rashin cika begensu, da albarkar da aka furta a kan waɗanda daga nan gaba suka zaɓi su jira, duk sun ta’allaka ne a kan ainihin ranar ƙarshe ta shekarar 1843, wadda take “taɓawa” ko “zuwa ga” 1844.
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
An fahimci ƙwarewar baƙin cikin farko a matsayin cikawar misalin budurwai goma, kuma ana maimaita ta a cikin waɗanda Belteshazzar yake wakilta. Gaskiya ta biyar da kuma ƙwarewar da waɗanda Belteshazzar yake wakilta za su gane ita ce, cewa a “ƙarshen kwanaki”, Daniyel zai “tsaya a rabonsa”.
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
“Daniyel yana tsaye a rabonsa tun bayan da aka cire hatimin kuma hasken gaskiya yake haskakawa a kan wahayoyinsa. Yana tsaye a rabonsa, yana ɗauke da shaidar da za a fahimta a ƙarshen kwanaki.” Sermons and Talks, volume 1, 225, 226.
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
Millerites sun fuskanci aikin tsarkakewa da aka cika ta wurin ƙaruwa cikin sani da ya fito daga littafin Daniyel sa’ad da aka buɗe hatiminsa a 1798. Waɗanda Belteshazzar yake wakilta za su fuskanci aikin tsarkakewa da aka cika ta wurin ƙaruwa cikin sani da ya fito daga littafin Daniyel sa’ad da aka buɗe hatiminsa a 1989. Haka kuma za su fahimci cewa littafin Daniyel yana da wata manufa ta musamman cikin hatimtar mutum ɗari da arba’in da huɗu.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Sa’ad da Allah ya ba mutum wani aiki na musamman ya yi, sai ya tsaya a rabonsa da matsayinsa kamar yadda Daniyel ya yi, a shirye ya amsa kiran Allah, a shirye ya cika nufinsa.” Manuscript Releases, juzu’i na 6, 108.
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
A matsayin tsoffin mutanen Laodicea, waɗanda Belteshazzar yake wakilta za su gane cewa ta wurin littattafan Daniyel da Ru’ya ta Yohanna, waɗanda littafi ɗaya ne, ne ake cika farkawa ta ƙarshe.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
“Sa’ad da aka fi fahimtar littattafan Daniyel da Ru’ya ta Yohanna, masu bi za su sami wata ƙwarewar addini dabam kwata-kwata... Abu ɗaya tabbatacce za a fahimta daga nazarin Ru’ya ta Yohanna—wato, dangantakar da ke tsakanin Allah da mutanensa tana da kusanci ƙwarai kuma tabbatacciya.” The Faith I Live By, 345.
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
A matsayin waɗanda a dā suke Laodiceyawa, za su gane yanayin Laodiceyarsu, su kuma gane cewa a ruhaniya sun mutu kamar kwarin ƙasusuwan busassu, kuma a martani ga shaidar kai tsaye game da matacciyar halinsu da kuma halakar da suke ciki, za su gane bukatarsu ta zama rayayyu a matsayin fifiko na farko.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Farfaɗowar nagartacciyar ibada ta gaskiya a cikinmu ita ce mafi girma kuma mafi gaggawar dukan bukatunmu. Neman wannan ya kamata ya zama aikinmu na farko.” Selected Messages, littafi na 1, 121.
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
Alƙawarin Littafi Mai Tsarki shi ne cewa duk wanda ya nema, zai samu, kuma Ruhu Mai Tsarki zai bisani bishe su su gane cewa littattafan Daniyel da Ru’ya ta Yohanna ne suke haifar da farkawa da ake bukata.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Sa’ad da mu a matsayin jama’a muka fahimci abin da wannan littafi yake nufi a gare mu, za a ga babban farkawa a tsakiyarmu.” Testimonies to Ministers, 113.
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
Ƙarshen wahayi na ƙarshe na Daniyel, kamar yadda aka wakilta a babi na goma sha biyu, yana bayyana ƙwarewar da ke haifar da mutanen alkawarin Allah na kwanaki na ƙarshe, kamar yadda aka wakilta ta wurin Belteshazzar, a aya ta farko, ta wahayi na ƙarshe. A can Daniyel, wanda aka wakilta a matsayin Belteshazzar, ya fahimci duka wahayi na ciki na shekaru dubu biyu da ɗari uku da kuma wahayi na waje na shekaru dubu biyu da ɗari biyar da ashirin. Ya fahimci “abin,” da kuma “wahayin.” Ya fahimci wahayin chazon da wahayin mareh. Ya fahimci takewar Wuri Mai Tsarki da runduna a ƙarƙashin ƙafa, da kuma maido da Wuri Mai Tsarki da runduna. Ya fahimci duka wahayin Kogin Ulai da na Kogin Hiddekel.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
“Akwai bukatar a yi nazari mai zurfi sosai a kan maganar Allah; musamman kuwa ya kamata a mai da hankali ga Daniyel da Ru’ya ta Yohanna fiye da kowane lokaci a cikin tarihin aikinmu. Wataƙila za mu rage abin da za mu faɗa a wasu fannoni game da ikon Roma da papanci; amma ya kamata mu jawo hankali zuwa ga abin da annabawa da manzanni suka rubuta ƙarƙashin wahayin Ruhu Mai Tsarki na Allah. Ruhu Mai Tsarki ya tsara al’amura haka, duka a wajen bayar da annabcin da kuma a cikin abubuwan da aka kwatanta, domin ya koyar da cewa dole ne a ɓoye wakilin mutum daga gani, a ɓoye shi cikin Almasihu, kuma Ubangiji Allah na sama da dokarsa su ne za a ɗaukaka. Ku karanta littafin Daniyel. Ku bijiro da tarihi, batu bayan batu, na masarautun da aka wakilta a can. Ku dubi ’yan siyasa, majalisu, rundunoni masu ƙarfi, ku kuma ga yadda Allah ya yi aiki domin ya ƙasƙantar da girman kan mutane, ya kuma jefa ɗaukakar ɗan adam cikin ƙura….”
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Haske da Daniyel ya karɓa daga wurin Allah an ba shi ne musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin Ulayi da Hiddekel, manyan kogunan Shinar, yanzu suna kan hanyar cika, kuma dukkan abubuwan da aka riga aka faɗa za su jima kaɗan su auku.”
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
“Ku yi la’akari da yanayin al’ummar Yahudawa a lokacin da aka ba da annabce-annabcen Daniyel.
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Bari mu ba da ƙarin lokaci ga nazarin Littafi Mai Tsarki. Ba mu fahimci Kalmar kamar yadda ya kamata ba. Littafin Ru’ya ta Yohanna yana buɗewa da umarni gare mu mu fahimci koyarwar da yake ƙunshe da ita. Allah ya furta cewa, ‘Mai albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci,’ ‘kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa.’ Sa’ad da mu a matsayin al’umma muka fahimci abin da wannan littafi yake nufi a gare mu, za a ga babban farfaɗowa a tsakaninmu. Ba mu fahimci darussan da yake koyarwa sosai ba, duk da umarnin da aka ba mu na mu bincika mu kuma yi nazarinsa.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
“A dā malamai sun bayyana Daniyel da Ru’ya ta Yohanna a matsayin littattafai masu hatimi, jama’a kuma suka juya daga gare su. Labulen nan wanda asirinsa da ake gani ya sa mutane da yawa ba su ɗaga shi ba, hannun Allah da kansa ya janye daga waɗannan ɓangarorin Maganarsa. Sunan kansa, ‘Ru’ya’, ya ƙaryata maganar cewa littafi ne mai hatimi. ‘Ru’ya’ na nufin cewa an bayyana wani abu mai muhimmanci. Gaskiyar da ke cikin wannan littafi an yi ta ne ga waɗanda suke rayuwa a waɗannan kwanaki na ƙarshe. Muna tsaye tare da cire labulen a cikin wuri mai tsarki na abubuwa masu tsarki. Ba za mu tsaya a waje ba. Dole ne mu shiga, ba da tunani marasa kula, marasa ladabi ba, ba kuma da takawa cikin gaggawa ba, sai dai da bangirma da tsoron Allah. Muna kusantar lokacin da annabce-annabcen littafin Ru’ya ta Yohanna za su cika….”
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Muna da umarnan Allah da shaidar Yesu Almasihu, wadda ita ce ruhun annabci. Lu’ulu’u masu tamani marasa ƙima suna samuwa cikin maganar Allah. Waɗanda suke binciken wannan Magana su kiyaye hankalinsu a sarari. Kada su taɓa mika kai ga gurɓatacciyar sha’awa a ci ko a sha.
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“In suka yi haka, ƙwaƙwalwa za ta rikice; ba za su iya jure wa nauyin zurfafan bincike domin gano ma’anar waɗannan abubuwan da suke da alaƙa da al’amuran ƙarshe na tarihin wannan duniya ba.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Sa’ad da za a fi fahimtar littattafan Daniyel da Ru’ya ta Yohanna, masu bi za su sami wata ƙwarewar addini gaba ɗaya dabam. Za a ba su irin waɗannan hange-hange na ƙofofin sama a buɗe, har zuciya da tunani za su sami zurfin tasiri game da halin da dole ne kowa ya raya domin ya shiga cikin ni’imar da za ta zama sakamako ga masu tsarkin zuciya.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Ubangiji zai albarkaci dukan waɗanda za su nema cikin tawali’u da sauƙin kai su fahimci abin da aka bayyana a cikin Ru’ya ta Yohanna. Wannan littafi yana ɗauke da abubuwa masu yawa waɗanda suke cike da rashin mutuwa da kuma ɗaukaka, har dukan waɗanda suke karantawa kuma suke bincikensa da himma suke karɓar albarkar da aka yi wa waɗanda ‘suke jin maganganun wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Abu ɗaya tabbatacce ne za a fahimta daga nazarin Ru’ya ta Yohanna—wato, alaƙar da ke tsakanin Allah da mutanensa tana da kusanci ƙwarai kuma tabbatacciya ce.
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“An ga alaƙa mai banmamaki tsakanin sararin samaniyar sama da wannan duniya. Abubuwan da aka bayyana wa Daniyel daga baya aka cika su da wahayin da aka yi wa Yohanna a Tsibirin Patmos. Ya kamata a yi nazarin waɗannan littattafai biyu da kulawa ƙwarai. Sau biyu Daniyel ya yi tambaya, Har yaushe ne zai kai ga ƙarshen lokaci?
“‘And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And He said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Sai na ji, amma ban fahimta ba. Sa’an nan na ce, Ya Ubangijina, mene ne ƙarshen waɗannan abubuwa? Sai Ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: ba kuwa ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Kuma tun daga lokacin da za a kawar da hadayar yau da kullum, a kuma kafa abin ƙyama mai jawo kufaita, za a yi kwanaki dubu ɗaya da ɗari biyu da casa’in. Mai albarka ne wanda ya jira, ya kuma kai ga kwanaki dubu ɗaya da ɗari uku da talatin da biyar. Amma kai, ka tafi hanyarka har ƙarshe ya zo: gama za ka huta, kuma za ka tsaya a rabonka a ƙarshen kwanakin.’”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Zakin kabilar Yahuda ne ya buɗe hatimin littafin, ya kuma ba Yohanna wahayi game da abin da zai kasance a cikin waɗannan kwanaki na ƙarshe.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniyel ya tsaya a rabonsa domin ya ba da shaidarsa wadda aka hatimce har zuwa lokacin ƙarshe, sa’ad da ya kamata a yi shelar saƙon mala’ika na fari ga duniyarmu. Waɗannan al’amura suna da muhimmanci marar iyaka a waɗannan kwanaki na ƙarshe; amma yayin da ‘mutane da yawa za a tsarkake su, a mai da su farare, a kuma gwada su,’ ‘mugaye kuma za su yi mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta.’ Gaskiya ne ƙwarai wannan! Zunubi shi ne keta dokar Allah; kuma waɗanda ba za su karɓi haske game da dokar Allah ba ba za su fahimci shelar saƙonnin mala’ika na fari, na biyu, da na uku ba. Littafin Daniyel an buɗe hatiminsa a cikin wahayi ga Yohanna, kuma yana kai mu gaba zuwa ga al’amuran ƙarshe na tarihin wannan duniya.
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
“’Yan’uwanmu za su sa a zuciya cewa muna rayuwa ne a tsakiyar hatsarorin kwanaki na ƙarshe? Ku karanta Ru’ya ta Yohanna tare da Daniyel. Ku koyar da waɗannan abubuwa.” Testimonies to Ministers, 112–115.