Mafarki na biyu na Nebukadnezzar yana nuna “lokacin ƙarshe,” sa’ad da ake kiran rukuni biyu na masu bauta su zo su bincika “ƙaruwar ilimi” da aka buɗe a 1798. Sa’an nan kuma an kuma bayyana Daniyel a matsayin Belteshazzar, ta haka ake nuna shi a matsayin mutanen alkawarin Allah, gama sauyin suna a annabce yana nuna dangantakar alkawari. Nebukadnezzar ya yarda cewa Daniyel yana da kasancewar Ruhu Mai Tsarki, kuma bisa ga abin da ya riga ya fuskanta tare da Daniyel, ya yi zaton cewa “babu wani asiri” da zai dame Daniyel, amma asirin wannan mafarki ya dame Daniyel.
Ya Belteshazzar, shugaban masu sihiri, domin na san ruhun alloli masu tsarki yana cikinka, kuma babu wani asiri da yake ba ka wahala, ka gaya mini wahayi na mafarkina da na gani, da kuma fassararsa. Ga yadda wahayin kaina ya kasance a kan gadona; na duba, sai ga shi, akwai wata itaciya a tsakiyar duniya, tsayinta kuma mai girma ne. Itaciyar ta yi girma, ta yi ƙarfi, tsayinta kuwa ya kai har sama, ganinta kuma ya kai iyakar dukan duniya. Ganyenta kyawawa ne, ’ya’yanta kuwa suna da yawa, a cikinta kuma akwai abinci domin kowa; dabbobin jeji suna samun inuwa a ƙarƙashinta, tsuntsayen sararin sama kuma suna zama a rassanta, kuma dukan masu rai suna ciyarwa daga gare ta. Na gani a cikin wahayi na kaina a kan gadona, sai ga shi, wani mai tsaro da wani mai tsarki suka sauko daga sama. Ya yi kira da babbar murya, ya ce haka, Ku sare itaciyar, ku datse rassanta, ku kakkabe ganyenta, ku watse ’ya’yanta; bari dabbobi su gudu daga ƙarƙashinta, tsuntsaye kuma daga rassanta. Duk da haka ku bar kututturenta da saiwoyinta a cikin ƙasa, har ma da ɗaurewar ƙarfe da tagulla, a cikin ciyawar laushi ta jeji; a kuma jika ta da raɓar sama, rabonsa kuma ya kasance tare da dabbobi a cikin ciyawar duniya. Bari a canja zuciyarsa daga ta mutum, a kuma ba shi zuciyar dabba; kuma bari zamani bakwai su shuɗe a kansa. Wannan al’amari bisa ga hukuncin masu tsaro ne, wannan buƙata kuma bisa ga maganar tsarkaka ne; domin rayayyu su sani cewa Maɗaukaki yana mulki a cikin sarautar mutane, yana ba da ita ga duk wanda ya ga dama, kuma yana ɗora a kanta mafi ƙasƙancin mutane. Wannan mafarki ni, Sarki Nebukadnezzar, na gani. Yanzu kai, ya Belteshazzar, ka bayyana fassararsa, domin dukan masu hikima na mulkina ba su iya sanar da ni fassarar ba; amma kai kana iya yi; gama ruhun alloli masu tsarki yana cikinka. Sai Daniyel, wanda sunansa Belteshazzar, ya yi razana na ɗan lokaci, tunaninsa kuma ya dame shi. Sarki ya yi magana, ya ce, Belteshazzar, kada mafarkin, ko fassararsa, su dame ka. Belteshazzar ya amsa ya ce, Ya ranka yă daɗe, bari mafarkin ya kasance ga masu ƙin ka, fassararsa kuma ga maƙiyanka. Daniyel 4:9–19.
Daniyel ya “firgita” saboda mafarkin da fassararsa, gama yana iya fahimtar yadda Nebukadnezzar zai iya ɓata rai da wannan fassarar, amma da Nebukadnezzar ya ƙarfafa shi ya yi magana, sai Daniyel ya ba Nebukadnezzar gargaɗin hukunci mai zuwa. Wannan gargaɗin hukunci mai zuwa alama ce ta gargaɗin mala’ika na fari wanda ya iso a lokacin ƙarshe, a shekarar 1798.
Sai Daniyel, wanda sunansa shi ne Belteshazzar, ya yi mamaki har na ɗan lokaci, tunaninsa kuwa suka dame shi. Sai sarki ya yi magana, ya ce, Belteshazzar, kada mafarkin, ko fassararsa, su dame ka. Belteshazzar ya amsa ya ce, Ranka ya daɗe, bari mafarkin ya kasance ga masu ƙin ka, fassararsa kuma ga maƙiyanka. Daniyel 4:19.
Daniyel ya “yi mamaki har tsawon sa’a ɗaya.” “Sa’ar” tana ɗaya daga cikin sau biyar da kalmar “sa’a” ta bayyana a cikin littafin Daniyel, kuma ba a same ta ko’ina dabam ba a cikin Tsohon Alkawari. A nan tana wakiltar wannan ƙayyadadden zamani da Daniyel, yana wakiltar “masu hikima” waɗanda suka fahimci ƙaruwar sani, suka shirya don su ba da gargaɗin mala’ika na fari, wanda yake shelanta buɗewar shari’ar bincike a ranar 22 ga Oktoba, 1844. Fassarar mafarkin da Daniyel ya bayar ta ƙunshi, ba kawai shelar hukunci mai zuwa ba, har ma da kira ga Nebukadnezzar ya daina zunubi, yana wakiltar madawwamiyar bisharar mala’ika na fari. A annabce, wannan “sa’a” za a ɗora ta ne a lokacin ƙarshe, a shekara ta 1798, lokacin da mala’ika na fari ya shigo cikin tarihi. Mala’ika na fari ya shigo cikin tarihi a shekara ta 1798, a ƙarshen “lokuta bakwai” na ramuwar gayyar Allah da aka kawo a kan mulkin arewa, wanda ya fara a shekara ta 723 K.H.
Gama waɗannan su ne kwanakin ramuwa, domin dukan abubuwan da aka rubuta su cika. Amma kaiton masu ciki da masu shayarwa a waɗannan kwanaki! Gama za a yi babban tsanani a cikin ƙasar, da fushi a kan wannan jama'a. Za su kuma fāɗi ta bakin takobi, a kuma kai su bauta zuwa cikin dukan al'ummai; kuma Urushalima za ta kasance ana tattake ta ƙarƙashin Al'ummai, har sai zamanan Al'ummai sun cika. Luka 21:22–24.
Nebukadnezzar zai rayu da zuciyar dabba a lokacin fansar Allah, wadda aka saukar a kan masarautar arewacin Isra’ila, gama Nebukadnezzar shi ne sarkin arewa. Luka ya bayyana wannan lokaci ɗaya a matsayin “lokuta” (“lokutan Al’ummai”), cikin jam’i, sa’ad da yake nuna ƙarshen tattake Urushalima.
Kuma za su fāɗi da bakin takobi, za a kuma kai su bauta cikin dukan al’ummai; Urushalima kuwa al’ummai za su tattake ta, har sai lokutan al’ummai sun cika. Luka 21:24.
A cikin littafin Ru’ya ta Yohanna, zamanan da Al’ummai suka tattake Wuri Mai Tsarki da rundunarsa an bayyana su ne kawai a matsayin shekara dubu ɗaya da ɗari biyu da sittin, domin abin da ake jaddadawa kawai shi ne lokacin tsanantawar paparoma.
Amma harabar da take a wajen Haikalin ka bar ta, kada kuma ka auna ta; gama an ba ta ga Al’ummai: kuma za su tattake birni mai tsarki har wata arba’in da biyu. Zan kuma ba wa shaiduna biyu iko, su yi annabci kwana dubu ɗaya da ɗari biyu da sittin, sanye da tsumman makoki. Ru’ya ta Yohanna 11:2, 3.
Saƙon gargadi da Daniyel ya ba Nebukadnezzar yana wakiltar gargadin hukunci mai zuwa. Isowar wannan saƙon gargadi an ɗora shi a alamance a shekara ta 1798, wadda ita ce lokacin da mala’ika na fari ya iso domin ya yi gargaɗi game da hukuncin bincike da yake gabatowa. Hukuncin da aka annabta a kan Nebukadnezzar ya faru ne a amfani na biyu na kalmar “hour” a sura ta huɗu.
Dukan wannan ya auka wa sarki Nebukadnezzar. A ƙarshen watanni goma sha biyu yana yawo a cikin fādar mulkin Babila. Sai sarkin ya yi magana, ya ce, Ashe, wannan ba ita ce babbar Babila ba, wadda na gina domin gidan mulki da ƙarfin ikona, kuma domin ɗaukakar girmanina? Yayin da maganar take a bakin sarkin, sai wata murya ta sauko daga sama, tana cewa, Ya sarki Nebukadnezzar, gare ka aka faɗa wannan; mulkin ya rabu da kai. Za a kore ka daga cikin mutane, mazauninka kuma zai kasance tare da namomin jeji; za su sa ka ka ci ciyawa kamar shanu, kuma zamani bakwai za su shuɗe a kanka, har sai ka sani cewa Maɗaukaki yana mulki a cikin masarautar mutane, yana kuma ba da ita ga duk wanda ya ga dama. A wannan sa’a kuwa abin ya cika a kan Nebukadnezzar; aka kore shi daga cikin mutane, ya kuma ci ciyawa kamar shanu, jikinsa kuwa ya jike da raɓar sama, har gashinsa ya yi tsawo kamar gashin gaggafa, ƙusoshinsa kuma kamar faratan tsuntsaye. Daniyel 4:28–33.
Shari’ar da aka riga aka yi annabcin ta a kanta ta zo a daidai wannan “sa’a” da Nebukadnezzar ya ɗaga zuciyarsa cikin girman kai. Shari’ar bincike da aka riga aka yi annabcin ta a kanta ta zo lokacin da “sa’ar” shari’ar binciken Allah ta fara.
“Sa’ar” hukuncin Allah a ranar 22 ga Oktoba, 1844, ta haifar da rukuni biyu na masu sujada, waɗanda aka wakilta a matsayin “masu hikima” da “miyagu” a sura ta goma sha biyu ta Daniyel, kuma waɗanda kuma aka wakilta a matsayin “masu hikima” ko “wawayi” a misalin budurwai goma, kuma waɗanda kuma aka wakilta a matsayin waɗanda aka barata ta wurin bangaskiya a sura ta biyu ta Habakkuk, waɗanda aka kwatanta da waɗanda suka nuna irin halin da Nebukadnezzar ya nuna a “sa’ar” da hukuncinsa ya zo.
Duba, ransa wanda ya kumbura ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.
An bayyana rukunai biyu a cikin kowane ɗaya daga cikin layukan ukun sa’ad da “sa’a” na shari’arsa ya zo a ranar 22 ga Oktoba, 1844, abin da “sa’a” ta shari’ar Nebukadnezzar take wakilta. Shekara ta 1798 ita ce ƙarshen “fushin” farko na “sau bakwai,” a lokacin da papanci ta daina bunƙasa, gama an yi mata mummunan rauni mai kashewa.
Kuma sarki zai yi yadda ransa ya so; zai ɗaukaka kansa, ya kuma mai da kansa babba fiye da kowane allah, zai faɗi abubuwa masu banmamaki gāba da Allahn alloli, kuma zai ci gaba da wadata har sai an cika fushi: gama abin da aka ƙaddara zai kasance. Daniyel 11:36.
1844, shi ne ƙarshen fushin nan na “ƙarshe”:
Sai ya ce, Ga shi, zan sanar da kai abin da zai faru a ƙarshen fushi: gama a ƙayyadadden lokaci ne ƙarshen zai kasance. Daniyel 8:19.
Amfani na farko da kalmar “awa” a cikin sura ta huɗu ta Daniyel yana wakiltar 1798; wadda ta kasance ƙarshen “na farko” na fushin Allah na “lokuta bakwai” a kan masarautar arewacin Isra’ila; zuwan saƙon mala’ika na fari a lokacin ƙarshe; da kuma ƙarshen “lokuta bakwai” na Nebukadnezzar a “ƙarshen kwanaki.”
Amfani na biyu na kalmar “sa’a,” a cikin sura ta huɗu ta Daniel, yana wakiltar shekarar 1844; wadda ita ce ƙarshen fushin “ƙarshe” na “sau bakwai,” a kan masarautar kudancin Yahuda. Haka kuma, ita ce zuwan shari’ar bincike, da kuma shari’ar kashin kansa ta Nebukadnezzar.
Babi na ɗaya yana bayyana tarihin tsarin gwaji mai matakai uku, kuma yana nuna bayar da iko ga saƙon mala’ika na farko a ranar 11 ga Agusta, 1840. Babi na huɗu yana wakiltar isowar saƙon mala’ika na farko a lokacin ƙarshe a shekarar 1798, kuma ya kamata a ɗora shi a kan babi na ɗaya. Babi na huɗu yana nanata saƙon mala’ika na farko da gargadinsa game da shari’a mai gabatowa, kuma yana nuna ranar 22 ga Oktoba, 1844, da isowar saƙon mala’ika na uku.
A tare suna wakiltar farkon ba Adventism kaɗai ba, har ma da Amurka. Surori na ɗaya zuwa na uku kuma suna magana game da tarihin da ke ƙarshen Adventism, da kuma ƙarshen Amurka. Sura ta biyar, tare da shaidar Belshazzar ma, ta yi daidai da waɗannan surori uku na farko.
Babi na ɗaya, a daidaitance da babi na huɗu, suna wakiltar motsin mala’ika na fari, da kuma tarihin lokacin da aka buɗe littafin Daniyel a lokacin ƙarshe a shekara ta 1798. Saƙon da aka buɗe a wancan lokaci an alamta shi da wahayin Kogin Ulai, wanda yake wakiltar ƙaruwa na sani da ke ƙunshe a cikin babi na bakwai, na takwas, da na tara na Daniyel.
A cikin shekara ta uku ta mulkin Sarki Belshazzar, wani wahayi ya bayyana gare ni, wato ni Daniyel, bayan wanda ya bayyana gare ni da fari. Sai na gani cikin wahayi; kuma ya kasance, sa’ad da nake gani, ina a Shushan a fadar, wadda take cikin lardin Elam; na kuma gani cikin wahayi, ina kuwa bakin kogin Ulai. Daniyel 8:1, 2.
Surori na ɗaya zuwa na uku, waɗanda suka yi daidai da sura ta biyar; suna wakiltar motsin mala’ika na uku, da tarihin lokacin da aka buɗe littafin Daniyel a shekara ta 1989. Saƙon da aka buɗe a wancan lokaci an yi masa alama da wahayin Kogin Hiddekel, wanda yake wakiltar ƙaruwar ilimin da yake ƙunshe cikin surori na goma, goma sha ɗaya da goma sha biyu.
Kuma a rana ta ashirin da huɗu ga watan farko, yayin da nake a gefen babban kogin nan, wato Hiddekel. Daniel 10:4.
Za mu ci gaba da nazarin jerin Nebukadnezzar da Belshazzar a maƙala ta gaba.
“Akwai bukatar a yi nazari sosai da natsuwa fiye da da a kan Maganar Allah. Musamman 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 yawan abin da za mu faɗa a wasu ɓangarori game da ikon Roma da kuma paparoma, amma ya kamata mu jawo hankali ga abin da annabawa da manzanni suka rubuta ƙarƙashin hurarrun Ruhun Allah. Ruhu Mai Tsarki ya tsara al’amura haka, duka a wajen ba da annabcin da kuma a cikin abubuwan da aka kwatanta, domin ya koyar da cewa dole ne a nisantar da wakilin ɗan adam daga gani, a ɓoye shi cikin Almasihu, kuma Ubangiji Allah na sama tare da shari’arsa su sami ɗaukaka.”
“Ku karanta littafin Daniyel. Ku kira a zuciya, batu-batu, tarihin masarautun da aka wakilta a can. Ku dubi ‘yan siyasa, majalisu, rundunoni masu ƙarfi, kuma ku ga yadda Allah ya yi aiki domin ƙasƙantar da girman kan mutane, ya kuma kwantar da ɗaukakar ɗan Adam cikin ƙura. Allah kaɗai ne aka nuna a matsayin Mai girma. A cikin wahayin annabin an gan Shi yana kifar da wani mai mulki mai ƙarfi, yana kuma kafa wani. An bayyana Shi a matsayin Sarkin sararin samaniya, wanda yake dab da kafa mulkinsa na har abada—Mai Tsufa na Kwanaki, Allah Rayayye, Tushen dukan hikima, Mai Mulkin wannan zamani, Mai bayyana abin da zai faru. Ku karanta, ku kuma gane yadda mutum yake talaka, yake raunana, yake mai ɗan gajeren rai, yake mai kuskure, yake kuma mai laifi, sa’ad da yake ɗaga ransa zuwa ga banza.”
“Ruhu Mai Tsarki ta bakin Ishaya yana karkatar da hankalinmu zuwa ga Allah, Allah mai rai, a matsayin babban abin lura—zuwa ga Allah kamar yadda aka bayyana shi cikin Almasihu. ‘Gama an haifa mana yaro, an ba mu ɗa: mulki kuma zai kasance a bisa kafadarsa: za a kuma kira sunansa Abin Mamaki, Mai Ba da Shawara, Allah Mai Iko, Uban Madawwami, Yariman Salama’ [Ishaya 9:6].
“Haske da Daniyel ya karɓa kai tsaye daga wurin Allah an ba shi ne musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan cika, kuma nan ba da daɗewa ba dukkan al’amuran da aka annabta za su faru.”
“Ku yi la’akari da yanayin al’ummar Yahudawa a lokacin da aka ba da annabce-annabcen Daniyel. Isra’ilawa suna cikin bauta, an lalatar da haikalinsu, an kuma dakatar da hidimar haikali. Addininsu ya ta’allaka ne a kan bukukuwan tsarin hadaya. Sun mai da siffofin bayyane abin da ya fi kome muhimmanci, alhali kuwa sun rasa ruhun ibada ta gaskiya. An gurɓata hidimominsu da al’adu da ayyukan arna, kuma a cikin gudanar da bukukuwan hadaya ba su duba wuce inuwar zuwa ga ainihin abin ba. Ba su gane Kristi ba, hadaya ta gaskiya domin zunuban mutane. Ubangiji ya yi aiki domin ya kai mutanen cikin bauta, ya kuma dakatar da hidimomin haikali, domin kada bukukuwan bayyane su zama jimillar addininsu gaba ɗaya. Dole ne a tsarkake ƙa’idodinsu da ayyukansu daga arna. Hidimar ibada ta al’ada ta daina domin a farfaɗo da hidimar zuciya. An ɗauke ɗaukakar bayyane domin a bayyana ta ruhaniya.” Manuscript Releases, juzu’i na 16, 333, 334.