The books of Daniel and Revelation are the same book, just as assuredly as the Old Testament and the New Testament are the same book. Just before probation closes the Revelation of Jesus Christ is unsealed.
Littattafan Daniyel da Ru’ya ta Yohanna littafi guda ne, daidai kamar yadda Tsohon Alkawari da Sabon Alkawari littafi guda ne. Kafin lokacin alheri ya ƙare, sai a buɗe Ru’yar Yesu Almasihu.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Sai ya ce mini, “Kada ka hatimce maganganun annabcin littafin nan, gama lokaci ya yi kusa. Wanda yake marar adalci, bari ya ci gaba da zama marar adalci har yanzu; kuma wanda yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu; kuma wanda yake mai adalci, bari ya ci gaba da zama mai adalci har yanzu; kuma wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu. Kuma, ga shi, ina zuwa da sauri; ladana kuma yana tare da ni, domin in sāka wa kowane mutum gwargwadon aikinsa. Ni ne Alfa da Omega, mafarin da ƙarshe, na fari kuma na ƙarshe.” Ru’ya ta Yohanna 22:10–13.
The biblical “rule of first mention,” which includes the truth that the end of a thing is illustrated by the beginning of a thing, emphasizes the significance of the first three chapters of the book of Daniel, for they are the first truth mentioned in the book that is the books of Daniel and Revelation. Jesus is Alpha and Omega, so the beginning of the book that is the books of Daniel and Revelation, must represent the truth which is unsealed at the end. At one level then, the truth which is unsealed is the everlasting gospel of the angels of Revelation fourteen.
“Ƙa’idar ambato na farko” ta Littafi Mai Tsarki, wadda ta ƙunshi gaskiyar cewa ana kwatanta ƙarshen wani abu ta wurin farkon wani abu, tana jaddada muhimmancin surori uku na farko na littafin Daniyel, domin su ne ambaton farko na gaskiya a cikin littafin da yake littattafan Daniyel da Ru’ya ta Yohanna. Yesu shi ne Alfa da Omega, saboda haka farkon littafin da yake littattafan Daniyel da Ru’ya ta Yohanna dole ne ya wakilci gaskiyar da aka warware hatiminta a ƙarshe. Saboda haka, a wani mataki, gaskiyar da aka warware hatiminta ita ce bishara madawwamiya ta mala’ikun Ru’ya ta Yohanna goma sha huɗu.
The Revelation of Jesus Christ that is introduced in the first verse of chapter one of Revelation, is the message that is to be conveyed to the churches when the “time is at hand,” and the time that is “at hand” in chapter one of Revelation, must be the same time that is “at hand,” just before probation closes in chapter twenty-two of Revelation.
Wahayin Yesu Almasihu da aka gabatar a aya ta farko ta sura ta ɗaya ta littafin Wahayi, shi ne saƙon da za a isar ga ikkilisiyoyi sa’ad da “lokaci ya yi kusa,” kuma lokacin da “ya yi kusa” a sura ta ɗaya ta littafin Wahayi, dole ne ya zama wannan lokaci ɗaya da “ya yi kusa,” kafin ƙofar jinƙai ta rufe a sura ta ashirin da biyu ta littafin Wahayi.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1-3.
Wahayin Yesu Almasihu, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da lalle ne ba da daɗewa ba su faru; sai ya aiko ya kuma bayyana shi ta wurin mala’ikansa ga bawansa Yahaya: wanda ya ba da shaida game da maganar Allah, da kuma shaidar Yesu Almasihu, da dukan abubuwan da ya gani. Mai albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci, suke kuma kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Ru’ya ta Yohanna 1:1-3.
The message that is the final message, which is unsealed just before probation closes, when “the time is at hand,” is the latter rain message of the second angel and Midnight Cry. It is the truth connected with the “hidden history” of the Seven Thunders. It is the revelation of “the eighth being of the seven”, and the golden thread that weaves all these precious revelations together into the beautiful garment of Christ’s righteousness is the “precious” “seven times,” of Leviticus twenty-six. Daniel chapter one, and then again, Daniel chapters one through three, is that message. The “secret” of chapter two, is also that message.
Saƙon da yake saƙo na ƙarshe, wanda ake buɗe hatiminsa kaɗan kafin lokacin jarrabawa ya rufe, sa’ad da “lokaci ya yi kusa,” shi ne saƙon ruwan sama na ƙarshe na mala’ika na biyu da Kukan Tsakar Dare. Shi ne gaskiyar da ke da alaƙa da “ɓoyayyen tarihi” na Tsawa Bakwai. Shi ne wahayi na “na takwas, wanda yake daga cikin bakwai”, kuma zaren zinariya da yake saƙa dukan waɗannan wahayi masu tamani tare su zama kyakkyawan tufafin adalcin Almasihu shi ne “mai tamani” “sau bakwai,” na Littafin Lawiyawa ashirin da shida. Daniyel sura ta ɗaya, sa’an nan kuma, Daniyel surori na ɗaya zuwa uku, shi ne wannan saƙo. “Asirin” sura ta biyu, shi ma wannan saƙo ne.
Chapter one of Daniel represents the first angel’s message, and just as all the prophetic waymarks of all three angels’ messages are represented in the first angel’s message of chapter fourteen of Revelation; all the prophetic waymarks of all three messages are represented in chapter one, of Daniel. Those elements are the three-step testing process, which in Daniel chapter one, represents a dietary test, that is followed by a visual test, which leads to a litmus test. Chapter one, when considered in relation to chapters two and three, represents the dietary test, and chapter two the visual test, and chapter three the litmus test. The three angels’ messages of Revelation fourteen, and Daniel chapters one through three, provide four witnesses to the three-step testing process.
Babi na ɗaya na littafin Daniyel yana wakiltar saƙon mala’ika na fari, kuma kamar yadda dukan alamomin annabci na saƙonnin mala’iku uku suke wakiltattu a cikin saƙon mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu; haka kuma dukan alamomin annabci na saƙonni ukun suna wakiltattu a cikin babi na ɗaya na Daniyel. Waɗannan abubuwa su ne tsarin gwaji mai matakai uku, wanda a cikin Daniyel babi na ɗaya yake wakiltar gwajin abinci, wanda gwajin gani yake biye da shi, wanda kuma yake kaiwa ga gwajin tantancewa. Babi na ɗaya, idan aka yi la’akari da shi dangane da babi na biyu da na uku, yana wakiltar gwajin abinci, babi na biyu kuma gwajin gani, babi na uku kuma gwajin tantancewa. Saƙonnin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu, da kuma Daniyel surori na ɗaya zuwa na uku, suna ba da shaidu huɗu ga tsarin gwaji mai matakai uku.
Chapters four and five of Daniel represent a very profound line of prophetic history. The line produced by those two chapters, contains at least six distinct prophetic lines. One of those prophetic lines, begins in the year 723 BC, and continues through to the Sunday law. Another of the six lines represents the history of 1798, through to the Sunday law, and in that line, three lines of prophecy are simultaneously represented; the line of the earth beast (the United States), then the line of the Protestant horn and also the line of the Republican horn. Together they establish a fifth line in the beginning of the prophetic line of the United States. That line marks the unsealing of chapters seven, eight and nine of Daniel in 1798. At the ending of the prophetic line of the United States, a sixth line is produced, which marks the unsealing of chapters ten, eleven and twelve in 1989.
Surori na huɗu da na biyar na littafin Daniyel suna wakiltar wata layi mai zurfi ƙwarai ta tarihin annabci. Layin da waɗannan surori biyu suka samar yana ƙunshe da aƙalla layukan annabci guda shida mabambanta. Ɗaya daga cikin waɗannan layukan annabci yana farawa a shekarar 723 BC, kuma yana ci gaba har zuwa dokar Lahadi. Wani daga cikin layukan shida ɗin yana wakiltar tarihin 1798 har zuwa dokar Lahadi, kuma a cikin wannan layi ana wakiltar layukan annabci guda uku a lokaci guda; layin dabbar ƙasa (Amurka), sa’an nan layin ƙahon Furotesta, da kuma layin ƙahon Jam’iyyar Republican. Tare, suna kafa layi na biyar a farkon layin annabci na Amurka. Wannan layin yana nuna buɗewar surori na bakwai, takwas, da tara na Daniyel a shekara ta 1798. A ƙarshen layin annabci na Amurka, ana samar da layi na shida, wanda yake nuna buɗewar surori na goma, goma sha ɗaya, da goma sha biyu a 1989.
The beginning of the prophetic line of the earth beast, as represented by Daniel chapter four, is marked by the symbol of the “seven times,” and the ending of the prophetic line of the earth beast is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of chapters seven, eight and nine is also marked by the symbol of the “seven times.” The beginning and ending of the period of history that is represented by the unsealing of Daniel chapters ten, eleven and twelve is also marked by the “seven times.”
Farkon layin annabci na dabbar ƙasa, kamar yadda aka wakilta a Daniel sura ta huɗu, an yi masa alama da alamar “lokuta bakwai,” haka kuma ƙarshen layin annabci na dabbar ƙasa an yi masa alama da alamar “lokuta bakwai.” Farkon da ƙarshen zamanin tarihi da aka wakilta ta wurin buɗe hatimin surori bakwai, takwas da tara shi ma an yi masa alama da alamar “lokuta bakwai.” Farkon da ƙarshen zamanin tarihi da aka wakilta ta wurin buɗe hatimin Daniel surori goma, goma sha ɗaya da goma sha biyu shi ma an yi masa alama da “lokuta bakwai.”
The ending of the period of history that began when Daniel chapters seven, eight and nine were unsealed at “the time of the end” in 1798, was 1863. The beginning of the period of history that began when Daniel chapters ten, eleven and twelve was unsealed at “the time of the end” was 1989. From 1863, to 1989 equates to one hundred and twenty-six years. One hundred and twenty-six years is a tenth, or a tithe, of twelve hundred and sixty years. The number one hundred and twenty-six is therefore a symbol of the twelve hundred and sixty years, that represent the “wilderness,” which in turn is a symbol of the twenty-five hundred and twenty years of the “seven times.”
Ƙarshen lokacin tarihi da ya fara sa’ad da aka buɗe littattafan Daniyel surori bakwai, takwas, da tara a “lokacin ƙarshe” a shekara ta 1798, shi ne 1863. Farkon lokacin tarihi da ya fara sa’ad da aka buɗe littattafan Daniyel surori goma, goma sha ɗaya, da goma sha biyu a “lokacin ƙarshe” shi ne 1989. Daga 1863 zuwa 1989 daidai yake da shekaru ɗari ɗaya da ashirin da shida. Shekaru ɗari ɗaya da ashirin da shida su ne kashi ɗaya cikin goma, ko kuma ushrin, na shekaru dubu ɗaya da ɗari biyu da sittin. Saboda haka, adadin ɗari ɗaya da ashirin da shida alama ce ta shekaru dubu ɗaya da ɗari biyu da sittin, waɗanda suke wakiltar “jejin,” wanda kuma shi ne alama ta shekaru dubu biyu da ɗari biyar da ashirin na “sau bakwai.”
This reality identifies that in the history of the earth beast, in the movement of the first angel at the beginning, and then at the movement of the third angel at the ending, are both marked at their beginnings and endings with the “seven times.” And the period of time between those two movements which binds them together is also represented by the “seven times.”
Wannan gaskiya tana nuna cewa a cikin tarihin dabbar ƙasa, a cikin motsin mala’ika na farko a farkon, sa’an nan kuma a cikin motsin mala’ika na uku a ƙarshen, dukkansu an yi musu alama a farkonsu da ƙarshensu da “sau bakwai.” Haka kuma, tsawon lokacin da yake tsakanin waɗannan motsi biyu wanda yake ɗaure su tare shi ma ana wakilta shi da “sau bakwai.”
Without applying the biblical methodology of “line upon line,” this type of revelation is impossible to see and understand, for without that methodology the sealed book, could be given to one who was educated in the art of theology, and then he could be asked for an explanation of what the book that was sealed meant. His pride of opinion would lead him to point out that the sealed book cannot be understood, for it was sealed. You could then take that sealed book and give it to one of the flock that is controlled and neutered by that enlightened one, and the flock that has become comfortable dining on the theologian’s dishes of fables, would decline from making an application of the sealed book, for they know full well that only those that are members of the theological Sanhedrin have been appointed to decide what truth is.
Ba tare da yin amfani da tsarin Littafi Mai Tsarki na “layi bisa layi” ba, ba zai yiwu a ga irin wannan wahayi a kuma fahimce shi ba; domin in ba tare da wannan tsari ba, za a iya ba da littafin da aka hatimce ga wani da aka koyar a fasahar ilimin tauhidi, sa’an nan kuma a tambaye shi ya bayyana abin da littafin da aka hatimce yake nufi. Girman kan ra’ayinsa zai sa ya nuna cewa ba za a iya fahimtar littafin da aka hatimce ba, domin an hatimce shi. Sa’an nan kuma za ka iya ɗaukar wannan littafi da aka hatimce ka ba wa ɗaya daga cikin garken da wancan mai wayewar ya sarrafa kuma ya mayar maras ikon haihuwa, kuma garken da ya saba cikin jin daɗin cin abinci a kan jita-jitan tatsuniyoyi na masanin tauhidi zai ƙi yin amfani da littafin da aka hatimce, domin sun sani sarai cewa waɗanda kaɗai suke mambobi na Sanhedrin na tauhidi ne aka naɗa su su yanke hukuncin abin da gaskiya take.
“‘Stay yourselves, and wonder, cry ye out, and cry; they are drunken but not with wine; they stagger; but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men delivered to one that is learned saying, read this, I pray thee; and he saith, I am not learned.’
“‘Ku tsaya cik, ku yi mamaki, ku yi kururuwa, ku yi kuka; sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da abin sha mai ƙarfi ba. Gama Ubangiji ya zubo muku ruhun barci mai zurfi, ya kuma rufe idanunku; annabawa da shugabanninku, masu gani, ya lulluɓe. Kuma wahayin duka ya zama a gare ku kamar kalmomin littafi da aka hatimce, wanda mutane sukan miƙa wa mai ilimi suna cewa, Ina roƙonka, ka karanta wannan; sai ya ce, Ba ni da ilimi.’
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouths, and with their lips do honor me, but have removed their hearts afar from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work, and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potters clay; for shall the work say of him that made it, He made me not, or shall the thing framed say of him that framed it, He had no understanding?’
“‘Saboda haka Ubangiji ya ce, Domin wannan jama’a suna kusatowa gare ni da bakunansu, da leɓunansu kuma suna girmama ni, amma sun nisantar da zukatansu daga gare ni, tsoronsu kuma gare ni koyarwar umarnin mutane ne; saboda haka, ga shi, zan sāke yin abin al’ajabi, abin mamaki kuwa; gama hikimar masu hikimarsu za ta lalace, fahimtar masu basirarsu kuma za a ɓoye. Kaiton waɗanda suke ƙoƙarin ɓoye shawararsu a zurfi daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, Wane ne yake ganinmu, kuma wa ne ya san mu? Hakika juyar da al’amura naku a baya za a ɗauke shi kamar yumɓun maginin tukwane ne; gama aikin da aka yi zai ce game da wanda ya yi shi, Bai yi ni ba? Ko abin da aka ƙera zai ce game da wanda ya ƙera shi, Ba shi da fahimta?’”
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Duk wata magana daga cikin wannan za ta cika. Akwai waɗanda ba sa ƙasƙantar da zukatansu a gaban Allah, kuma ba za su yi tafiya cikin adalci ba. Suna ɓoye ainihin manufofinsu, kuma suna ci gaba da tarayya da mala’ikan da ya fāɗi, wanda yake ƙaunar ƙarya kuma yake aikata ƙarya. Maƙiyi yana zub da ruhu a kan mutanen da zai iya amfani da su wajen ruɗin waɗanda suke ɗan cikin duhu. Wasu suna cika da duhun da yake mamaye ko’ina, kuma suna ajiye gaskiya gefe domin kuskure. Ranar da annabci ya nuna ta zo. Ba a fahimci Yesu Almasihu ba. A gare su Yesu Almasihu tatsuniya ne. A wannan mataki na tarihin duniya, mutane da yawa suna aikatawa kamar mashaya. ‘Ku tsaya, ku yi mamaki; ku yi ihu, ku yi kuka; sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da abin sha mai ƙarfi ba. Gama Ubangiji ya zuba muku ruhun barci mai zurfi, ya kuma rufe idanunku. Annabawa da masu mulkinku, masu gani, ya lulluɓe su.’ Wani bugu na ruhaniya yana a kan mutane da yawa waɗanda suke zaton su ne mutanen da za a ɗaukaka. Bangaskiyarsu ta addini dai-dai take da yadda aka wakilta ta a cikin wannan Nassi. A ƙarƙashin tasirinsa, ba za su iya tafiya a miƙe ba. Suna yin karkatattun hanyoyi a tafarkinsu na aiki. Ɗaya, sa’an nan wani, suna kaɗawa suna komowa gefe da gefe. Ubangiji yana dubansu da babban tausayi. Hanyar gaskiya ba su sani ba. Su masu makirce-makircen ilimi ne, kuma waɗanda da za su iya kuma ya kamata su taimaka, saboda bayyanannen gani na ruhaniya, su kansu an ruɗe su, kuma suna goyon bayan mugun aiki.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Abubuwan da ke faruwa a waɗannan kwanaki na ƙarshe ba da daɗewa ba za su kai ga gaɓa mai yankewa. Sa’ad da aka bayyana waɗannan ruɗe-ruɗen na ruhaniyanci a matsayin abin da ainihin su ne,—ɓoyayyun ayyukan mugayen ruhohi,—waɗanda suka taka rawa a cikinsu za su zama kamar mutanen da suka rasa hankalinsu.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“Saboda haka Ubangiji ya ce, Domin wannan jama’a suna kusato mini da bakinsu, da leɓunansu kuma suna girmama ni, amma sun nesanta zukatansu da ni ƙwarai, tsoronsu kuma gare ni abin da aka koya ne bisa ga umarnin mutane; saboda haka, ga shi, zan ci gaba da yin abin al’ajabi a tsakiyar wannan jama’a, wato abin al’ajabi da mamaki; gama hikimar masu hikimarsu za ta lalace, fahimtar masu basirarsu kuma za ta ɓoye. Kaiton waɗanda suke zurfafa dabara don su ɓoye shawarar su daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, wa ne yake ganinmu? wa ne kuma ya sanmu? Lalle ne juya al’amura da kuke yi baya-gaba za a ɗauke shi kamar yumɓun maginin tukwane; gama aikin da aka yi zai ce wa wanda ya yi shi, Bai yi ni ba? ko abin da aka ƙera zai ce wa wanda ya ƙera shi, Ba shi da fahimta?”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“An gabatar mini cewa, a cikin kwarewarmu mun kasance kuma muna fuskantar wannan ainihin irin yanayi. Mutanen da suka samu babban haske da gata masu banmamaki sun karɓi maganar shugabanni waɗanda suke ɗaukar kansu masu hikima, waɗanda Ubangiji ya yi wa tagomashi da albarka ƙwarai, amma waɗanda suka cire kansu daga hannun Allah suka sanya kansu cikin sahun maƙiyi. Duniya za a cika ta da ruɗurruka masu kama da gaskiya. Wani tunanin mutum, yana karɓar waɗannan ruɗurruka, zai yi tasiri a kan sauran tunanin mutane, waɗanda suka kasance suna mai da ƙaƙƙarfan shaidar gaskiyar Allah ƙarya. Waɗannan mutanen mala’ikun da suka fāɗi za su ruɗe su, alhali kuwa ya kamata su tsaya a matsayin amintattun masu tsaro, suna lura da rayuka, kamar waɗanda dole ne su ba da lissafi. Sun ajiye makaman yaƙinsu, kuma sun saurari ruhohi masu ruɗi. Suna mai da shawarar Allah ba ta da amfani, suna kuma watsar da gargadinsa da tsawatawarsa, kuma tabbatacce suna gefen Shaiɗan, suna sauraron ruhohi masu ruɗi da koyarwar aljanu.
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Maye na ruhaniya yanzu ya sauka a kan mutane waɗanda bai kamata su kasance suna tangal-tangal kamar mutane masu rinjayar giya mai ƙarfi ba. Laifuffuka da rashin tsari, zamba, yaudara, da mu’amala marar adalci sun cika duniya, daidai da koyarwar shugaban nan wanda ya tayar da tawaye a kotunan sama.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
“Za a maimaita tarihi. Zan iya bayyana abin da zai faru nan gaba kaɗan, amma lokacin bai yi ba tukuna. Siffofin matattu za su bayyana, ta wurin wayon dabarar Shaiɗan, kuma mutane da yawa za su haɗu da wanda yake ƙaunar ƙarya kuma yake yin ƙarya. Ina gargaɗin mutanenmu cewa a tsakiyarmu kansu wasu za su kauce daga bangaskiya, su mai da hankali ga ruhohi masu ruɗarwa da koyaswar aljanu, kuma ta wurinsu za a ɓata sunan gaskiya.” Battle Creek Letters, 123–125.
Daniel chapter one, representing the message of the first angel of Revelation fourteen, aligns with the beginning history of the earth beast. Daniel chapters one, two and three representing the messages of all three angels in Revelation fourteen, aligns with the ending of the United States. Nebuchadnezzar represents the history of the first angel, and the first chapter of Daniel. Belshazzar represents the history of the third angel, and the first three chapters of Daniel.
Surar Daniyel ta ɗaya, wadda ke wakiltar saƙon mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu, ta yi daidai da tarihin farkon dabbar ƙasa. Surorin Daniyel ta ɗaya, ta biyu da ta uku, waɗanda ke wakiltar saƙonnin mala’iku uku gaba ɗaya a cikin Ru’ya ta Yohanna sura ta goma sha huɗu, sun yi daidai da ƙarshen tarihin Amurka. Nebukadnezzar yana wakiltar tarihin mala’ika na fari, da kuma sura ta farko ta Daniyel. Belshazzar yana wakiltar tarihin mala’ika na uku, da kuma surori uku na farkon littafin Daniyel.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
“Ga mai mulkin Babila na ƙarshe, kamar yadda a alamta ya zo wa na farkonsa, hukuncin Mai Tsaron Allahntaka ya zo, cewa: ‘Ya sarki, ... gare ka aka faɗa; Mulkin ya rabu da kai.’” Daniyel 4:31. Annabawa da Sarakuna, 533.
We will continue our study of Nebuchadnezzar and Belshazzar in the next article.
Za mu ci gaba da nazarinmu game da Nebukadnezzar da Belshazzar a talifi na gaba.
“Belshazzar, awed by this representation of God’s power, showing that they had a witness, though they knew it not, had had great opportunities of knowing the works of the living God, and His power, and of doing His will. He had been privileged with much light. His grandfather, Nebuchadnezzar, had been warned of his danger in forgetting God and glorifying himself. Belshazzar had a knowledge of his banishment from the society of men, and his association with the beasts of the field; and these facts, which ought to have been a lesson to him, he disregarded, as if they had never occurred; and he went on repeating the sins of his grandfather. He dared to commit the crimes which brought God’s judgments upon Nebuchadnezzar. He was condemned, not alone that he himself was doing wickedly, but that he had not availed himself of opportunities and capabilities, if cultivated, of being right.” Testimonies to Ministers, 436.
“Belshazzar, yana cike da tsoro da girmamawa saboda wannan bayyanuwar ikon Allah, wadda ta nuna cewa suna da shaida, ko da yake ba su san da ita ba, ya sami manyan damammaki na sanin ayyukan Allah Rayayye, da ikonSa, da kuma yin nufinSa. An ba shi gata na haske mai yawa. Kakansa, Nebuchadnezzar, an yi masa gargaɗi game da hatsarinsa na mantawa da Allah da ɗaukaka kansa. Belshazzar yana da sani game da korarsa daga cikin zaman tare da mutane, da kuma haɗuwarsa da dabbobin jeji; kuma waɗannan gaskiya, waɗanda ya kamata su zama darasi gare shi, ya yi biris da su, kamar ba su taɓa faruwa ba; sai ya ci gaba da maimaita zunuban kakansa. Ya yi ƙarfin hali ya aikata laifuffukan da suka jawo hukuncin Allah a kan Nebuchadnezzar. An hukunta shi, ba domin shi kaɗai yana aikata mugunta ba, amma domin bai yi amfani da damammaki da iyawa da yake da su ba, waɗanda, da an raya su, da za su sa ya kasance a kan gaskiya.” Testimonies to Ministers, 436.