In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.

A sura ta goma, an taɓa Daniyel sau uku, kuma waɗannan taɓawar uku sun dace da sau uku da Daniyel da kansa ya fuskanci wahayin “mareh.” Bayyanar farko da ta ƙarshe na Jibra’ilu ne, manzon Wahayin Yesu Almasihu. Jibra’ilu ne wanda yake karɓar saƙon daga Almasihu, wanda Uba ya ba Shi, ya kuma isar da shi ga annabi, wanda zai aika shi zuwa ga ikkilisiyoyi.

But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:21.

Amma zan nuna maka abin da aka rubuta a cikin littafin gaskiya; kuma babu wanda yake tare da ni a cikin waɗannan al’amura, sai Mika’ilu, shugaban ku. Daniel 10:21.

Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.

Jibra’ilu ya san cewa shi halitta ce, kuma saboda wannan ne ya faɗa wa Yohanna kai tsaye kada ya bauta masa a cikin littafin Ru’ya ta Yohanna.

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 19:10.

Sai na fāɗi a ƙafafunsa domin in yi masa sujada. Sai ya ce mini, Ka kiyaye kada ka yi haka: ni bawanka ne tare da kai, kuma na ’yan’uwanka ne waɗanda suke da shaidar Yesu: ka yi wa Allah sujada: gama shaidar Yesu ita ce ruhun annabci. Ru’ya ta Yohanna 19:10.

The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.

Saboda haka, mai nazarin annabci ya kamata ya fahimci cewa dalilin da ya sa Jibra’ilu ya bayyana cewa babu wanda yake a samansa dangane da abin da “aka rubuta a cikin littafin gaskiya,” yana da takamaiman manufar annabci. Sa’ad da ya bayyana gaskiyar cewa Almasihu kaɗai ne ya fi shi fahimtar Nassosi, yana bayyana Almasihu a matsayin “Mika’ilu, yarimanku.” Amma Mika’ilu ba yarima kaɗai ba ne, shi ne babban mala’ika.

Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.

Amma Mikayel shugaban mala’iku, sa’ad da yake jayayya da Iblis game da jikin Musa, bai yi ƙoƙarin kawo masa zargi na cin mutunci ba, sai dai ya ce, Ubangiji ya tsawata maka. Yahuza 7.

All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.

Saboda haka, duk waɗannan taɓawa uku ta mala’iku ne, kuma a lokuta ukun da Daniyel ya fuskanci wahayi, wato “mareh,” na mala’iku ne. A karo na uku da aka taɓa Daniyel, domin a ƙarfafa shi ne, gama a baya, a taɓawa ta biyu, ya rasa ƙarfinsa.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:18–20.

Sa’an nan kuma wani mai kama da siffar mutum ya zo ya taɓa ni, ya ƙarfafa ni, ya ce, Ya kai mutumin da aka ƙaunace ƙwarai, kada ka ji tsoro: salama ta tabbata a gare ka; ka yi ƙarfi, i, ka yi ƙarfi. Da ya yi mini magana kuwa, sai na sami ƙarfi, na ce, Bari ubangijina ya yi magana; gama ka ƙarfafa ni. Sa’an nan ya ce, Ka san dalilin da ya sa na zo wurinka? yanzu kuwa zan koma in yi yaƙi da shugaban Farisa; sa’ad da kuwa na tafi, ga shi, shugaban Girka zai zo. Daniel 10:18–20.

Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.

Jibra’ilu ya tunatar da Daniyel cewa ya “zo ne domin ya sanar” da Daniyel “abin da zai sami mutanenka a kwanaki na ƙarshe,” sa’ad da ya tambayi Daniyel ko “ka san dalilin da ya sa na zo gare ka?” Bisa ga abin da ya koyar da Daniyel game da kwanaki na ƙarshe, sai Jibra’ilu ya ce daga nan zai “koma ya yi yaƙi da shugaban Farisa: kuma sa’ad da na fita, ga shi, shugaban Girka zai zo.” Sa’an nan ya fara labarin annabci na sura ta goma sha ɗaya, wanda yake bayyana abin da zai sami mutum dubu ɗari da arba’in da huɗu a kwanaki na ƙarshe. An sa wannan labarin annabci a cikin mahallin yaƙi da “shugaban Farisa” da kuma “shugaban Girka”.

The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.

Ainihin tarihin da ya faru tsakanin Sairus Babba da Aleksanda Babba ya zarce shekaru ɗari biyu. Amma a cikin babbar girgizar ƙasa ta Ru’ya ta Yohanna sura ta goma sha ɗaya, motsin ƙarshe suna da sauri ƙwarai, kuma da zarar masarauta ta shida ta ci nasara a hannun sarkin arewa na ƙarya, sai masarauta ta bakwai, wato sarakuna goma, waɗanda Girka ke wakilta, nan da nan su yarda su ba da mulkinsu ga dabbar.

At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.

A wani mataki, an yi amfani da wahayin “mareh” sau bakwai a cikin sura ta goma ta littafin Daniyel. Mun yi la’akari da huɗu daga cikin waɗannan lokuta bakwai, kuma mun gane cewa ambato na farko shi ne Daniyel yana bayyana cewa kafin shekara ta uku ta Koreshi, Daniyel ya fahimci wahayin. A cikin ambato uku na gaba, taɓawa uku da ke faruwa a kowane wahayi suna bayyana abin da Daniyel ya fuskanta yayin da yake farkawa daga baƙin cikin kwanaki ashirin da ɗaya. Wannan farkawarsa ta farfaɗowa an tsara ta ne bisa ga tsarin matakai uku na bishara madawwamiya, kuma mala’iku ne ke wakiltar matakan ukun, ko da yake mataki na biyu shi ne Mika’ilu shugaban mala’iku, wanda shi ne Ya tashe Musa daga mutuwa, Ya kuma ɗaukaka shi zuwa sama.

The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.

Sau uku ɗin nan da kalmar “vision” ta bayyana a sura ta goma, ba “mareh” ba ce, “marah” ce. “Marah” ita ce sigar mata ta “mareh.” Ma’anarta wahayi ce, kuma a ma’anar haddasawa, “madubi” ko “looking-glass”. Mabudin fahimtar ma’anarta shi ne cewa tana da ma’anar “haddasawa.” Ita ce wahayin “bayyanuwa”, amma ta bambanta a jinsinta, ta haka tana nuna wani saƙon annabci dabam. Kamar yadda ma’anarta ta “madubi” take nuni, waɗanda suke ganin wahayin, suna ganin wani irin tunani ko haske na abin da aka nuna. Wannan shi ne ɓangaren kalmar da yake na “haddasawa.” Ma’anar kalmar haddasawa a cikin mahallin “marah,” tana da zurfi ƙwarai.

The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.

Kalmar “causative” tana nufin ma’anar haddasawa ko aikin sa wani abu ya faru. A ilimin harshe, musamman a fannin ginin fi’ili, nau’in causative wata tsarin nahawu ce da ke nuna cewa mai aikata fi’ili yana sa wani mutum ko wani abu ya yi aikin da fi’ilin ya bayyana. Alal misali, a Turanci, fi’ilin “to read” yana zama causative idan muka ce “to make someone read.” A nan, mai aikatawar yana sa wani mutum ya yi aikin karatu.

The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.

Siffar aikatau ta causative tana nuna cewa mai aikatau ne ke da alhakin haddasa faruwar aikin da aikatau ɗin ya bayyana. “Causative” tana nufin yadda ake haddasa wani aiki ko wani al’amari ya faru. A duk sau uku da Daniyel ya yi amfani da kalmar Ibrananci “marah,” wahayin da ake dubawa ne ke haddasa mai duban ya canza zuwa kamannin abin da yake dubawa.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance (mareh) of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:4–9.

A rana ta ashirin da huɗu ga watan fari, ina kuwa a gefen babban kogin, wato Hiddekel; sai na ɗaga idona, na duba, sai ga wani mutum sanye da lilin, kuguwansa kuma a ɗaure da zinariya mai kyau ta Uphaz. Jikinsa kuma kamar beryl yake, fuskarsa kuma kamar bayyanar (mareh) ta walƙiya, idanunsa kuma kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar kalar tagulla mai gogewa, muryar kalmominsa kuma kamar muryar taro mai yawa. Ni kuwa, Daniyel kaɗai, na ga wahayin nan (marah); gama mutanen da suke tare da ni ba su ga wahayin nan (marah) ba; amma wata babbar rawar jiki ta kama su, har suka gudu suka ɓoye kansu. Saboda haka aka bar ni ni kaɗai, na ga wannan babban wahayi (marah), ba kuwa wani ƙarfi da ya rage a cikina: gama kyawuna ya juya a cikina ya zama lalacewa, ban kuwa riƙe wani ƙarfi ba. Duk da haka na ji muryar kalmominsa; kuma da na ji muryar kalmominsa, sai na fada cikin barci mai nauyi a bisa fuskata, fuskata kuma tana duban ƙasa. Daniyel 10:4–9.

At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.

A ƙarshen kwanaki ashirin da ɗaya na makoki, waɗanda a kwanaki na ƙarshe suka yi daidai da kwanaki uku da rabi da shaidun biyu suke kwance matattu a titi, ba zato ba tsammani aka sa Daniyel ya ga bayyanar Almasihu, kuma bayyanarsa ita ce “kamar bayyanar (mareh) walƙiya.” Wannan lamari, a ƙarshen kwanaki uku da rabi na Ru’ya ta Yohanna sura ta goma sha ɗaya, yana haifar da rarrabuwar kai, gama “mutanen da suke tare da” Daniyel aka sa “ba [su ga] wahayin (marah) ba; amma wata babbar rawar jiki ta kama su, har suka gudu suka ɓuya. Saboda haka” Daniyel “aka bar shi shi kaɗai,” amma “mutanen da suke tare da ni aka sa [su ga] wahayin (marah) ba; amma wata babbar rawar jiki ta kama su, har suka gudu suka ɓuya”.

The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.

Wahayin da Daniyel ya gani sa’ad da yake shi kaɗai shi ne wahayin mai siffar mata, mai haddasawa, wanda ya sāke Daniyel ya zama cikin kamannin wahayin. An cika wannan sāke-sauyen ne ta wurin kawar da ƙarfinsa na ɗan Adam, da kuma mayar da kyawunsa ya zama ruɓe.

“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.

Jikin nan kansa da rai yake zaune a cikinsa, kuma ta wurinsa yake aikinsa, na Ubangiji ne. Ba mu da ikon yin sakaci da kowane sashe na wannan inji mai rai. Kowane sashe na halitta mai rai na Ubangiji ne. Sanin tsarin jikinmu ya kamata ya koya mana cewa kowane gaɓa dole ne ya yi hidimar Allah, a matsayin kayan aikin adalci.

“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.

“Ba wanda zai iya ƙasƙantar da girman kan zuciyar mutum sai Allah. Ba za mu iya ceton kanmu ba. Ba za mu iya sabunta kanmu ba. A cikin kotunan sama ba za a rera wata waƙa cewa, Ni da na ƙaunaci kaina, na wanke kaina, na fanshi kaina, a gare ni ɗaukaka da daraja, albarka da yabo. Amma wannan ne jigon waƙar da mutane da yawa ke rerawa a nan duniya. Ba su san abin da ake nufi da kasancewa masu tawali’u da ƙasƙantar zuciya ba; kuma ba nufinsu ba ne su san wannan, idan za su iya guje wa hakan. Dukan bishara ta ƙunshi koyon Almasihu, tawali’unsa da ƙasƙantar zuciyarsa.”

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.

“Mene ne kubutawa ta wurin bangaskiya? Ita ce aikin Allah na ƙasƙantar da ɗaukakar mutum zuwa ƙura, da kuma yi wa mutum abin da ba ya cikin ikonsa ya yi wa kansa.” Testimonies to Ministers, 456.

The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.

Ƙwarewar barata ta wurin bangaskiya aiki ne na Allah na kwantar da ɗaukakar mutum cikin ƙura. Wahayin da ya sa mutanen da suke tare da Daniyel suka gudu shi ne wahayin bayyanar Almasihu na jinsin mata mai “haifarwa,” kuma nan da nan bayan an kwantar da adalcin kai na Daniyel cikin ƙura, sai aka yi amfani da taɓawa uku na mala’iku waɗanda a ƙarshe suka ƙarfafa Daniyel ya ɗauki saƙon.

In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.

A cikin 1888, mala’ika mai ƙarfi ya sauko da saƙon barata ta wurin bangaskiya, kamar yadda Dattawa Jones da Waggoner suka gabatar. Wannan mala’ika ɗin nan ɗaya ya sake saukowa a ranar 11 ga Satumba, 2001, da wannan saƙo ɗaya na barata ta wurin bangaskiya. Wannan ne ya nuna farkon hatimcewar dubu ɗari da arba’in da huɗu. A ƙarshen hatimcewar dubu ɗari da arba’in da huɗu, ana maimaita saƙon da yake a farkon, gama Yesu koyaushe yana bayyana ƙarshen abu ta wurin farkon abu.

On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.

A ranar 11 ga Agusta, 1840, wannan mala’ikan ɗin nan ya sauko kuma ya fara waɗannan matakai uku da aka cika daga 1840 zuwa 1844. Waɗannan matakai uku sun fara da ƙarfafawar mala’ika na fari a ranar 11 ga Agusta, 1840, da zuwan mala’ika na biyu a ranar 19 ga Afrilu, 1844, da kuma zuwan mala’ika na uku a ranar 22 ga Oktoba, 1844. Wannan tarihin ya kasance abin kwaikwayo na annabta ga saukowar mala’ika na fari cikin mala’iku uku a ranar 11 ga Satumba, 2001, wanda mala’ika na biyu ya biyo baya a lokacin babban baƙin ciki na ranar 18 ga Yuli, 2020, kuma wannan yana ƙarewa da zuwan mala’ika na uku a dokar Lahadi mai zuwa nan ba da daɗewa ba.

At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.

A ƙarshen wannan tarihin, sa’ad da Mika’ilu ya sauko domin ya ta da Musa da Iliya daga matattu bayan kwanaki uku da rabi na mutuwa a kan tituna, kamar yadda aka wakilta a Ru’ya ta Yohanna sura ta goma sha ɗaya, kuma kamar yadda kwanaki ashirin da ɗaya na makokin Daniyel suka kuma wakilta, Almasihu ya sāke saukowa. Da fari yana gabatar da wahayin ɗaukakarsa, wahayin da yake ƙasƙantar da ɗaukakar mutum har ƙura, kuma yake haifar da rabuwa. Da zarar Daniyel ya kasance cikin ƙura, kuma bayan da Daniyel ya canja ta wurin kallon wahayin mace na “causative”, sai Jibra’ilu ya taɓa shi a karo na fari, ya kuma ɗora shi a kan ƙafafunsa masu rawar jiki.

Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.

Sa’an nan Mika’ilu shugaban mala’iku ya sauko domin “ta da Musa,” ya kuma taɓa Daniyel a karo na biyu, yana barinsa babu ƙarfi domin ya cika da ruɗani da gaskiyar cewa lalle yana magana da Ubangijinsa ne. Sa’an nan Jibra’ilu ya zo ya taɓa shi a karo na uku, ya kuma ƙarfafa shi domin aikin kasancewa tuta a cikin dokar Lahadi mai zuwa nan ba da daɗewa ba. Taɓawa uku ɗin nan alamu ne na mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu, ko da yake sun faru ne a cikin rana guda.

The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.

Kwarewar mala’ikan fari ta haɗa da bayyanar Almasihu kamar walƙiya, wahayi na “mai haddasawa” wanda yake rarrabewa, da kuma taɓawar farko wadda ta ɗaga Daniyel daga ƙurar ɗaukakar ɗan’adamta. Mala’ikan fari yana da dukan matakai uku da ke ƙunshe a cikin na farkon, domin yana wakiltar saƙo na farko. Ba haɗari ba ne cewa an rubuta taɓawar farko a ayoyi TARA zuwa GOMA SHA ƊAYA.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Daniel 10:9–11.

Amma na ji muryar kalmominsa; da na ji muryar kalmominsa kuwa, sai na fada cikin barci mai nauyi, fuskata kuma tana duban ƙasa. Sai ga shi, wani hannu ya taɓa ni, ya ɗaga ni a kan gwiwowina da tafin hannuwana. Sai ya ce mini, Ya Daniyel, mutum ƙaunatacce ƙwarai, ka fahimci kalmomin da nake faɗa maka, ka tsaya a miƙe: gama gare ka ne aka aiko ni yanzu. Da ya faɗa mini wannan magana kuwa, sai na tsaya ina rawa. Daniyel 10:9–11.

The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.

Kwarewar taɓawa ta biyu, wadda Almasihu da kansa ya aiwatar, ta canja Daniyel daga kasancewa marar iya magana zuwa kasancewa mai iya magana da Ubangijinsa. A cikin taɓawa ta biyu, Daniyel ba shi da numfashi, saboda haka a nan ana wakilta shi a daidai matsayin saƙon farko na Ezekiyel a sura ta talatin da bakwai.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

Sa’ad da ya faɗa mini irin waɗannan kalmomi, sai na sunkuyar da fuskata zuwa ƙasa, na kuma zama bebe. Sai ga, wani mai kama da surar ’ya’yan mutane ya taɓa leɓunana; sa’an nan na buɗe bakina, na yi magana, na ce wa wanda yake tsaye a gabana, Ya ubangijina, saboda wahayi baƙin cikina ya komo mini, kuma ban rage da wani ƙarfi ba. Gama ta yaya bawan wannan ubangijina zai yi magana da wannan ubangijina? gama ni kam, nan da nan ba sauran ƙarfi a cikina, ba kuwa numfashi ya ragu a gare ni. Daniyel 10:15–17.

In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.

A cikin saƙo na biyu na Ezekiyel, saƙo daga iskoki huɗu ne za a hura wa ƙasusuwan, domin su rayu su kuma miƙe tsaye a matsayin runduna mai girma. Ƙarfafa wannan runduna yana wakilta ta wurin taɓawa ta uku.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.

Sa’an nan kuma wani mai kama da mutum ya zo ya taɓa ni, ya kuma ƙarfafa ni, ya ce, Ya mutum ƙaunatacce ƙwarai, kada ka ji tsoro: salama ta tabbata a gare ka; ka yi ƙarfi, i, ka yi ƙarfi. Da ya yi mini magana kuwa, sai na ƙarfafa, na ce, Bari ranka yă yi magana, gama ka ƙarfafa ni. Sa’an nan ya ce, Ka san dalilin da ya sa na zo wurinka? Yanzu kuma zan komo in yi yaƙi da sarkin Farisa; kuma sa’ad da na tafi, ga shi, sarkin Girka zai zo. Amma zan nuna maka abin da yake rubuce cikin littafin gaskiya: kuma babu wani da yake tare da ni a cikin waɗannan al’amura, sai Mika’ilu, sarkinku. Ni ma, a shekara ta fari ta Dariyus Ba-Mediya, ni kuwa, na tsaya domin in tabbatar da shi, in kuma ƙarfafa shi. Yanzu kuwa zan nuna maka gaskiya. Ga shi, har yanzu sarakuna uku za su tashi a Farisa; na huɗun kuma zai fi su duka wadata ƙwarai: ta wurin ƙarfinsa da dukiyarsa kuma zai tashe kowa gaba da mulkin Girka. Daniyel 10:18–11:2.

The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.

Saƙon da ya ba shaidu biyu rai a cikin Ezekiel sura ta talatin da bakwai shi ne saƙon Musulunci na masifa ta uku, amma bisa layi bisa layi, saƙon da Jibrilu ya bayyana a cikin misalin Mika’ilu yana ta da Musa kuma yana ɗauke da shi zuwa sama a matsayin tuta, shi ne saƙon shugaban ƙarshe na Amurka. Shi ne saƙon shugaban ƙasa na shida (ƙahon Republican) wanda aka kashe a shekara ta 2020, kamar yadda aka kashe ainihin ƙahon Furotesta. A cikin ruwayar Daniyel, tashin daga kwanakin makoki saboda ainihin ƙahon Furotesta, ya kai ga bayyana tashin ƙahon Republican.

Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.

Sau bakwai a cikin sura ta goma ta littafin Daniyel, an yi amfani da kalmar “ru’ya” ko “bayyanar.” Waɗannan nassoshi bakwai an bayyana su da wannan kalmar Ibrananci guda ɗaya, sai dai cewa a lokuta uku daga cikinsu kalmar tana cikin jinsin mace, sauran huɗun kuma tana cikin jinsin namiji. Da yake bakwai shi ne adadin kamala, kuma haɗin uku da huɗu da ya zama bakwai babban siffofi ne na littafin Ru’ya ta Yohanna, inda ukun ƙarshe daga cikin ikkilisiyoyi bakwai, da ukun ƙarshe daga cikin hatimai bakwai, da ukun ƙarshe daga cikin ƙaho bakwai, aka bambanta su musamman daga huɗun farko.

The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.

Littattafan Daniyel da Ru’ya ta Yohanna littafi guda ne, kuma a wannan ma’ana Daniyel da Yohanna alama ɗaya ce ta kwanaki na ƙarshe. Wahayin Almasihu a sura ta goma, shi ne wahayin Almasihu da ke cikin Ru’ya ta Yohanna sura ta ɗaya.

In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.

A cikin sura ta ɗaya na Wahayin Yahaya, Yahaya ya ji wata murya a bayansa, sai ya juya domin ya ga wanda yake magana.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho, tana cewa, Ni ne Alfa da Omega, na farko da na ƙarshe; kuma, Abin da ka gani, ka rubuta a cikin littafi, ka aika wa ikilisiyoyi bakwai da suke a Asiya; zuwa Afisa, da zuwa Simirna, da zuwa Pergamos, da zuwa Tiyatira, da zuwa Sardis, da zuwa Filadelfiya, da zuwa Lawodikiya. Ru’ya ta Yohanna 1:10, 11.

Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Ko ya kasance game da sau uku da aka taɓa a cikin sura ta goma ta Daniyel, ko kuwa irin wannan wahayi ɗin a sura ta ɗaya ta Ru’ya ta Yohanna, ko kuma saƙonni biyu na Ezekiyel a sura ta talatin da bakwai, ko Ishaya da aka taɓa da gawayi mai rai da aka ɗauko daga kan bagadi, wannan kwarewar tana fayyace ba da iko ga saƙon gargaɗi na ƙarshe, kuma wannan saƙon yana farawa a tashin matattu na shaidu biyu a watan Yulin 2023. Daniyel, Yohanna, Ezekiyel da Ishaya, dukansu suna wakiltar manzo wanda yake jin “muryar” daga “tsoffin hanyoyi” a bayansa, wadda take tambaya, “wa zan aika?” Sa’ad da wannan manzon ya amsa, “ga ni, aike ni,” sai a ƙarfafa shi, ya kuma ɗaga muryarsa, kamar mai kira a jeji. “Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi.”

We will continue this study in our next article.

Za mu ci gaba da wannan nazari a talifinmu na gaba.

“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

“A wannan lokacin da aka riga aka bayyana, mala’ikan Jibrilu ya ba Daniyel dukan umarnin da a wancan lokaci zai iya karɓa. Amma bayan ‘yan shekaru kaɗan, annabin ya yi marmarin ya ƙara sanin batutuwan da ba a riga an yi cikakken bayani a kansu ba, sai ya sāke ba da kansa ga neman haske da hikima daga wurin Allah. ‘A waɗannan kwanaki ni Daniyel ina makoki har makonni uku cikakku. Ban ci gurasa mai daɗi ba, nama kuwa ko ruwan inabi ba su shiga bakina ba, ba kuwa na shafe kaina da mai kwata-kwata ba…. Sa’an nan na ɗaga idanuna, na duba, ga shi kuwa wani mutum sanye da lilin, ƙugunsa kuma a ɗaure da zinariya mai kyau ta Uphaz. Jikinsa kuma kamar lu’ulu’u ne, fuskarsa kuma kamar bayyanar walƙiya, idanunsa kuma kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar tagulla gogagge mai walƙiya, muryar kalmominsa kuma kamar muryar taro mai yawa’ (Daniyel 10:2–6).”

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.

“Wannan bayanin ya yi kama da wanda Yohanna ya bayar sa’ad da aka bayyana masa Almasihu a tsibirin Patmos. Ba wani ƙasa da Ɗan Allah ne ya bayyana ga Daniyel ba. Ubangijinmu ya zo tare da wani manzo na sama domin ya koya wa Daniyel abin da zai faru a kwanaki na ƙarshe.

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.

“Manyan gaskiya da Mai-ceton duniya ya bayyana an tanade su domin waɗanda suke neman gaskiya kamar neman ɓoyayyun taskoki. Daniyel tsohon mutum ne. Rayuwarsa ta shuɗe a tsakiyar jan-hankalin kotun arna, hankalinsa kuma cike yake da al’amuran wata babbar daula. Duk da haka ya juya daga waɗannan duka domin ya ƙasƙantar da ransa a gaban Allah, ya kuma nemi sanin manufar Maɗaukaki. Kuma a matsayin amsa ga roƙe-roƙensa, an isar da haske daga kotunan sama domin waɗanda za su rayu a kwanaki na ƙarshe. To, da wane irin ƙwazo ya kamata mu nemi Allah, domin Ya buɗe fahimtarmu mu gane gaskiyar da aka kawo mana daga sama.

“‘I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

“‘Ni Daniyel kaɗai na ga wahayin: gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta faɗa a kansu, har suka gudu suka ɓoye kansu…. Sai kuwa babu ƙarfi da ya rage a cikina: gama kyawuna ya juya a cikina ya zama ruɓewa, ban kuma riƙe wani ƙarfi ba’ (aya ta 7, 8). Dukan waɗanda aka tsarkake da gaske za su sami irin wannan ƙwarewa. Gwargwadon yadda fahimtarsu game da girma, ɗaukaka, da kamalar Almasihu take ƙara bayyana, haka kuma za su ƙara ganin rauninsu da ajizancinsu a sarari. Ba za su kasance da wata zuciyar da za ta sa su yi iƙirarin kasancewa marasa zunubi ba; abin da ya taɓa bayyana a cikinsu a matsayin mai kyau kuma abin so, idan aka kwatanta da tsarki da ɗaukakar Almasihu, zai bayyana ne kawai a matsayin abin ƙasƙanci da mai ruɓewa. Sa’ad da mutane suka rabu da Allah ne, sa’ad da hangen da suke da shi game da Almasihu ya kasance marar bayyani ƙwarai, sai sukan ce, ‘Ni marar zunubi ne; ni tsarkakke ne.’”

“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words’ (verses 11, 12).

“Sa’an nan Jibra’ilu ya bayyana ga annabin, ya kuma yi masa magana da haka: ‘Ya Daniyel, mutum ƙaunatacce ƙwarai, ka fahimci kalmomin da nake faɗa maka, ka tsaya daidai: gama a gare ka ne aka aiko ni yanzu. Da ya faɗa mini wannan magana kuwa, sai na tsaya ina rawa. Sai ya ce mini, Kada ka ji tsoro, Daniyel: gama tun daga ranar farko da ka sa zuciyarka ga ganewa, da kuma ƙasƙantar da kanka a gaban Allahnka, an ji kalmominka, ni kuwa na zo ne sabili da kalmominka’ (aya ta 11, 12).”

“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Wane babban girma ne Maɗaukakin Sama ya nuna wa Daniyel! Ya ta’azantar da bawansa mai rawar jiki, ya kuma tabbatar masa cewa an ji addu’arsa a sama. A matsayin amsa ga waccan addu’a mai zafi aka aika mala’ika Jibra’ilu domin ya rinjayi zuciyar sarkin Farisa. Sarkin ya yi tsayayya da tasirin Ruhun Allah a cikin makonni uku ɗin da Daniyel yake azumi yana kuma addu’a, amma Aniyar Sama, Shugaban mala’iku, Mika’ilu, aka aika domin ya karkatar da zuciyar sarkin mai taurin kai ya ɗauki wani tabbataccen mataki domin a amsa addu’ar Daniyel.

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my Lord speak; for thou hast strengthened me’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

“‘Sa’ad da ya faɗa mini irin waɗannan kalmomi, sai na sunkuyar da fuskata ƙasa, na kuma kasa magana. Sai ga wani mai kama da siffar ‘ya’yan mutane ya taɓa leɓunana…. Ya ce, Ya kai mutum ƙaunatacce ƙwarai, kada ka ji tsoro: salama ta tabbata a gare ka; ka yi ƙarfi, i, ka yi ƙarfi. Da ya yi mini magana, sai na sami ƙarfi, na ce, Bari Ubangijina ya yi magana; gama ka ƙarfafa ni’ (ayoyi 15–19). Ɗaukakar Allah da aka bayyana wa Daniyel ta kasance mai girma ƙwarai har ya kasa jure ganinta. Sa’an nan kuma manzon sama ya lulluɓe hasken kasancewarsa, ya bayyana ga annabin a matsayin ‘wani mai kama da siffar ‘ya’yan mutane’ (aya ta 16). Da ikonSa na allahntaka ya ƙarfafa wannan mutum mai aminci da bangaskiya, domin ya saurari saƙon da aka aiko masa daga wurin Allah.”

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.

“Daniyel bawan Maɗaukaki ne mai cikakkiyar biyayya. Tsawon rayuwarsa ya cika da ayyukan hidima masu daraja ga Ubangijinsa. Tsarkin halinsa da amincinsa marar karkata, abin da ya yi daidai da su kaɗai shi ne tawali’un zuciyarsa da nadamarsa a gaban Allah. Muna maimaitawa, Rayuwar Daniyel misali ce wahayi ya bayar ta tsarkakewa ta gaskiya.” Sanctified Life, 49–52.