Littafin Daniyel — Na Uku

A halin yanzu muna magana ne a kan “sau bakwai” na Lawiyawa ashirin da shida a cikin littafin Daniyel. An ɓoye wannan ga waɗanda suka zaɓi su rufe idanunsu, amma yana nan ga waɗanda suke son su gani. Za mu fara daga Daniyel sura ta takwas, aya ta goma sha uku.

Ayarka ta fara da kalmar “sa'an nan,” kuma tana nuna bambanci tsakanin wahayin tarihin annabci da Daniyel ya riga ya gani a cikin ayoyi goma da suka gabata. Aya ta ɗaya da ta biyu na surar suna bayyana shekarar da Daniyel ya karɓi wahayin, kuma suna kuma nuna cewa ya karɓe shi a bakin kogin Ulai. Daga aya ta uku zuwa aya ta goma sha biyu, ya “ga” wahayin tarihin annabci. “Sa'an nan” ya “ji” wata tattaunawa ta samaniya wadda ta ƙunshi tambaya da amsa. A aya ta goma sha biyar, ya fara neman abin da wahayin tarihin annabci da ya riga ya “gani” yake wakilta. Yana da muhimmanci ƙwarai a gane bambancin da ke tsakanin wahayin da Daniyel ya “gani” a ayoyi na uku zuwa na goma sha biyu, da kuma tattaunawar samaniya, wadda ya “ji”—gama wahayi biyu ne dabam.

Tambayar da ke cikin aya ta goma sha uku ita ce, “Har yaushe ne wannan wahayi zai kasance,” kuma kalmar da aka fassara da “wahayi” kalma ce dabam ta Ibrananci da wadda aka fassara da “wahayi” a aya ta goma sha shida.

Ta wajen fassara kalmomin Ibraniyanci guda biyu mabambanta zuwa kalmar Ingilishi guda ɗaya “vision,” aka sa “sau bakwai” na Littafin Lawiyawa ashirin da shida suka zama “ɓoyayyu a fili”. Masu nazarin Littafi Mai Tsarki waɗanda suke gamsuwa da yin dubi na sama-sama kaɗai, suna ɗaukar waɗannan kalmomin Ibraniyanci guda biyu mabambanta a matsayin kalma ɗaya; amma suna yin haka ne cikin haɗarinsu na kansu.

An sanar da mu cewa “kowace gaskiya tana da tasirinta” a cikin Maganar Allah, kuma idan muka zaɓa mu yi watsi da gaskiyar cewa akwai kalmomin Ibrananci biyu mabambanta da aka fassara da “wahayi” a sura ta takwas, to mu ne ke da alhakin jawo wa kanmu makantakar Laodikiya. Karin maganar daɗaɗɗe ya ce, “babu waɗanda suka fi makanta kamar waɗanda ba sa so su gani.”

Kalmar “wahayi” ta bayyana sau goma a cikin sura ta takwas ta littafin Daniyel, amma waɗannan lokuta goma sun ƙunshi kalmomin Ibrananci guda biyu dabam, kuma ma’anonin waɗannan kalmomin ba ɗaya ba ne. Da a ce suna nufin abu ɗaya ne, da Daniyel ya yi amfani da ɗaya daga cikin waɗannan kalmomi kawai a cikin dukkan lokuta goman. Daniyel ya rubuta kalmomi biyu, domin kowace daga cikin waɗannan kalmomi biyu tana da nata ma’ana, kuma ɗaya tana wakiltar wahayin da Daniyel ya “gani”, ɗayan kuma wahayin da ya “ji”. A aya ta goma sha uku, kalmar da aka fassara da “wahayi” ita ce châzôn, kuma ma’anarta ita ce “gani”, ko kuma “wahayi”, “mafarki” ko “zance na annabci”. Ina kiranta “wahayin tarihin annabci” bisa ga ma’anarta da kuma yadda Daniyel ya yi amfani da ita.

A aya ta ɗaya ta Daniyel sura ta takwas, Daniyel ya ce, “wani wahayi ya bayyana gare ni,” kuma a aya ta biyu ya faɗa sau biyu cewa ya “gani a cikin wahayi.” Sa’an nan a aya ta goma sha uku, aka gabatar da tambaya cewa, “har yaushe ne wahayin zai kasance?” Duk waɗannan amfani na kalmar Ibrananci ɗaya ne, “châzôn.” Sa’an nan a aya ta goma sha biyar, mun zo ga wataƙila lokaci mafi muhimmanci da Daniyel ya yi amfani da wannan kalma ɗaya ɗin, domin ya ce, “sa’ad da ni”…“na ga wahayin kuma na nemi ma’anarsa.” Bayan Daniyel ya ga wahayin châzôn, ya so ya fahimci abin da yake nufi. Wannan gaskiya ce da take da babban tasiri a kan ɓoyewar “lokatai bakwai” na Lawiyawa ashirin da shida a cikin surar.

Ya kuma yi amfani da kalmar châzôn a ayoyi na goma sha bakwai da na ashirin da shida. Kalmar “wahayi” ta bayyana sau goma a sura ta takwas ta littafin Daniyel, kuma kalmar châzôn tana wakiltar bakwai daga cikin waɗannan bayyanuwa. Daniyel ya yi amfani da ɗaya kalmar Ibrananci da ake fassarawa da “wahayi” sau huɗu. Waccan ɗaya kalmar Ibranancin ita ce mar’eh, kuma ma’anarta ita ce “bayyanar siffa”.

An sami châzôn sau bakwai a cikin sura ta takwas ta Daniyel, kuma an sami mar’eh sau huɗu; kuma tare suna wakiltar sau goma da kalmar Turanci “vision” ta bayyana a cikin sura ta takwas ta Daniyel. Bakwai da huɗu goma sha ɗaya ne, domin a ɗaya daga cikin lokutan da Daniyel ya yi amfani da kalmar mar’eh, an fassara ta daidai kamar yadda aka ayyana ta; gama a aya ta goma sha biyar, sa’ad da Daniyel “ya nemi ma’anar” wahayin châzôn na tarihin annabci, sai “ya tsaya a gabansa” “mai kama da mutum.” Kalmar “appearance” ita ce mar’eh. Saboda haka, Daniyel ya yi amfani da mar’eh sau huɗu a cikin Daniyel 8, kuma an fassara ta sau ɗaya bisa ga ma’anarta ta farko ta “appearance,” sauran sau uku kuma an fassara ta da “vision.”

Ba na ba da shawarar wani suka ga mutanen da suka fassara Littafi Mai Tsarki na King James ba. Duk da haka, ya kamata a lura cewa a aya ta goma sha uku ne aka sami kalmar da aka ƙara kaɗai a cikin Littafi Mai Tsarki na King James (hadaya), wadda wahayi ya bayyana a sarari cewa, “ba ta cikin rubutun.” Wahayi ya ƙara bayyana cewa an “ƙara” wannan kalma ne “ta wurin hikimar ɗan adam.” A cikin wannan babi ɗaya kuma, an fassara kalmomi biyu dabam na Ibrananci da kalma guda ɗaya ta Turanci. Dalilin da ya sa yake da muhimmanci ƙwarai a gane bambancin da ke tsakanin waɗannan kalmomi biyu yana da matuƙar muhimmanci.

Yayin da Daniyel yake “neman ma’ana” ta “wahayin châzôn” da ya riga ya “gani,” Almasihu ya sanar da Jibra’il ya “sa” Daniyel ya fahimci “wahayin mar’eh” da ya riga ya “ji.” Daniyel yana so ya fahimci wahayin tarihin annabci, amma Almasihu, wanda aka bayyana a aya ta goma sha uku a matsayin Palmoni (wancan tsarkake wanda ya yi magana), ya umarci Jibra’il ya sa Daniyel ya fahimci “wahayin mar’eh,” ba “wahayin châzôn” ba. A ayoyi na goma sha biyar da goma sha shida, manufar da aka bayyana game da Jibra’il ita ce ya sa Daniyel ya fahimci “wahayin mar’eh,” wato kalmar da aka fassara da “wahayi” mai nufin “bayyanuwa,” ba wahayin tarihin annabci da Daniyel yake son fahimta ba. Ba tare da gane aikin da aka ɗora wa Jibra’il ba, “sau bakwai” na Littafin Firistoci ashirin da shida yana ɓoye a fili.

A aya ta ashirin da shida, kalmomin Ibrananci guda biyu da aka fassara da “wahayi” suna cikin aya ɗaya, kuma ayar ta zama ɗaya daga cikin maɓallan farko wajen buɗe gaskiyar shaidar Daniyel game da “lokuta bakwai.”

A aya ta ashirin da shida, “wahayin maraice da safiya” shi ne wahayin mar’eh, ma’ana “bayyanar abu”, amma wahayin da za a “rufe”, shi ne wahayin châzôn na tarihin annabci. Maganar “maraice da safiya” ita ce ke warewa tare da tantance bambancin da ke tsakanin wahayi biyun. Haka take yi ta wajen wani ƙarin misali na abin da ɓangaren ɗan-adam ya taka a samar da Littafi Mai Tsarki. Wannan ɓangaren ɗan-adam ya ƙunshi annabawan da suka rubuta kalmomin Littafi Mai Tsarki, amma kuma da waɗanda suka fassara Littafi Mai Tsarki. Littafi Mai Tsarki, kamar yadda yake ga Almasihu, yana wakiltar haɗuwar allahntaka da ɗan-adamtaka. Wannan ɗan-adamtaka ta sauko cikin tarihi, daga Adamu bayan ya yi zunubi har zuwa ga waɗanda suka rubuta kuma suka fassara Littafi Mai Tsarki. Almasihu da Littafi Mai Tsarki dukansu Kalmar Allah ne, kuma Kalmar Allah mai tsabta ce, gama allahntakar wannan haɗuwa kullum tana rinjayar kowace irin ƙuntatawa da take akwai cikin jiki.

Furucin nan “maraice da safiya” ana samunta sau da yawa a cikin Maganar Allah, kuma kullum ana fassara ta da “maraice da safiya,” kamar yadda yake a aya ta ashirin da shida, kuma kamar yadda ake yawan fassara ta a cikin labarin halitta a cikin Farawa, wanda yake maimaitawa yana cewa, “kuma maraicen da safiyar suka kasance….” A hakika, kuma kowane al’amari yana da tasirinsa (kuma wannan al’amari yana da muhimmanci ƙwarai a gane shi), wuri kaɗai a cikin Littafi Mai Tsarki inda furucin nan “maraice da safiya” ba a fassara shi da “maraice da safiya” (kamar yadda yake a aya ta ashirin da shida), shi ne a aya ta goma sha huɗu ta Daniyel takwas. A can, kuma a can kaɗai cikin Maganar Allah, an fassara furucin nan “maraice da safiya” da kawai “kwanaki.”

Aya goma sha biyu daga baya, a cikin wannan sura ta Daniyel ɗin, an fassara kalmar Ibrananci “maraice da safiya” kamar yadda ake fassara ta a koyaushe; amma a cikin ayar da ita ce ginshiƙi na tsakiya da tushen Adventism, an kawai fassara kalmar a matsayin “kwanaki.” Wane irin tasiri ne ya sa masu fassarar Littafi Mai Tsarki na King James suka yi irin wannan sabani bayyananne haka? Sun fassara kalmar a aya ta ashirin da shida daidai da kowane sauran wurin da wannan kalma ta bayyana a sauran Littafi Mai Tsarki. Amma aya goma sha biyu kafin aya ta ashirin da shida, wato a aya ta goma sha huɗu, ɗabi’arsu ta ɗan Adam ta ɗora wata keɓantacciyar alama a kan amsar tambayar aya ta goma sha uku. Kuma tambayar aya ta goma sha uku ta ƙunshi kalma guda ɗaya (hadaya), wadda bai kamata a ƙara wa Littafi Mai Tsarki ba. Allah ya so aya ta goma sha huɗu ta fito fili, ta hanya mai zurfi ƙwarai kuma ta musamman. Ta yin haka, Ya kuma bayyana abin da aka umurci Jibrilu ya sa Daniyel ya fahimta.

A aya ta sha shida, Yesu ya umarci Jibra’il ya sa Daniyel ya fahimci wahayin mar’eh, duk da cewa Daniyel yana neman ya fahimci wahayin châzôn na tarihin annabci. Aya ta ashirin da shida ta ce “wahayin maraice da safiya wanda aka faɗa” “gaskiya ne.” Wahayin châzôn ya kasance “gani” na annabci, amma wahayin mar’eh “an faɗa” ne, domin an furta shi. An furta shi a aya ta goma sha huɗu sa’ad da Palmoni ya ce “har maraice da safiya dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki.” Aya ta ashirin da shida ta yi amfani da furucin “maraice da safiya,” yayinda take bayyana shi a matsayin wahayin da “aka faɗa” domin ta nuna bambanci tsakanin wahayi biyu a cikin Daniyel sura ta takwas. Wahayin tarihin annabci da Daniyel ya “gani”, kuma wanda Daniyel yake so ya fahimta, ya bambanta da wahayin da “aka faɗa” wanda Daniyel ya “ji”. Mafi muhimmanci, wahayin da Daniyel ya “ji” shi ne wahayin da Jibra’il zai ba Daniyel fahimtarsa a kai.

Mutuntakar da ya yi tarayya cikin rubuta Littafi Mai Tsarki Mai Tsarki ya rubuta kalmar “wahayi” sau goma a cikin sura ta takwas ta Daniyel, kuma ta yin haka ta ɓoye bambanci tsakanin wani wahayi da aka “gani” da wani wahayi kuma da aka “ji”. Ta yin haka, ta dushe muhimmancin da ke nuna cewa nufin Almasihu shi ne Daniyel ya fahimci wahayin da ya “ji”, fiye da fahimtar wahayin da ya “gani”. Yanzu za mu iya duban abin da Jibra’ilu yake yi domin ya cika aikin da aka ɗora masa.

Yanzu Jibra’ilu ya fara aikinsa na sa Daniyel ya fahimci wahayin daruruwa dubu biyu da ɗari uku na maraice da safiya, wanda gaskiya ne. Da fari ya sanar da shi cewa wahayin tarihin annabci, wahayin châzôn, zai kasance a “lokacin ƙarshe.” Sa’an nan, yayin da Daniyel yake cikin barcin annabci, Jibra’ilu ya taɓa Daniyel ya kuma tsayar da shi a tsaye. Ya sanar da shi, “Zan sa ka sani.”

Wannan ne abin da Palmoni (Almasihu) ya gaya wa Jibrilu ya yi, sa’ad da ya ce, “Jibrilu, ka sa wannan mutum ya fahimci wahayin mar’eh” na maraice da safiya. Jibrilu ya ce zai sa Daniyel “ya san abin da zai kasance a ƙarshen fushi.” Ga shi nan! A nan ne “lokuta bakwai” na Littafin Firistoci ashirin da shida suke! An ɓoye shi ta wurin ainihin dabarar annabci wadda Jibrilu ya riƙa jagorantar annabawa su shaida akai-akai kuma su yi amfani da ita a rubuce-rubucensu! Wannan dabara ita ce “layi bisa layi, a nan kaɗan a can kuma kaɗan”.

A cikin littafin “Thoughts on Daniel and the Revelation”, na Uriah Smith (wanda ya kamata dukan Adventistoci, har ma da maƙwabtansu, su saba da shi), Smith ya yi sharhi a kan ayoyi na goma sha bakwai zuwa goma sha tara na sura ta takwas ta Daniyel:

“Fushin” da Smith yake ganewa ya fara ne sa’ad da Assuriyawa suka kai Manasse zuwa Babila a shekara ta 677 K.H. Abin takaici, Smith ya ɗauki kifar da Zedekiya a shekara ta 586 K.H. ya kuma sanya wannan a matsayin mafarin zamanin “fushin” na aya ta goma sha tara. Smith dai bai ko taɓo abin da yake nufi ba sa’ad da ayar ta ce “ƙarshen ƙarshe na fushin.” Ya ɗauke ta tamkar kawai “fushi” ne, alhali kuwa idan akwai “ƙarshen ƙarshe” na fushin, nahawu da hikimar tunani suna bukatar cewa akwai kuma, aƙalla, “ƙarshen farko” na fushin. Smith ya san cewa shekaru saba’in na bautar talala sun fara ne da harin farko na Nebukadnezzar a kan Yehoyakim a shekara ta 606 K.H., amma ya ƙaddara cewa mafarin zamanin fushin shi ne hari na uku na Nebukadnezzar, wanda aka kai a kan Zedekiya, sarkin Yahuda na ƙarshe.

Smith ya gane daidai cewa “fushin” da ke cikin aya ta goma sha tara lokaci ne. Ya kuma gane daidai cewa wannan lokaci shi ne tattake Wuri Mai Tsarki da runduna, bisa ga daidaito da Daniyel sura ta takwas aya ta goma sha uku, kuma ya kuma gane daidai cewa ƙarshen lokacin shi ne 22 ga Oktoba, 1844.

Smith ya yi daidai a wani ɓangare, amma ya rasa gaskiya ta wajen yin abin da ya kasance halayyar yadda yake aiwatar da annabce-annabce. Ya bar tarihi ya jagoranci fassararsa game da kalmar annabci, maimakon ya bar kalmar annabci ta jagoranci fahimtarsa game da tarihi. Idan muka bari Littafi Mai Tsarki ya bayyana tarihin annabci, to, a sa’an nan muna da sahihan bayanai da za mu tunkari tarihi da su.

Littafi Mai Tsarki yana koyar da cewa duk wanda ya rinjayi mutum, bawan wannan ne.

An kai Manassa bauta zuwa Babila a shekara ta 677 K.H. A can ne aka rinjayi Yahuza aka kuma kai shi cikin kangi. Wannan shi ne mafarin da aka wakilta a kan jadawalan 1843 da 1850 duka biyun, waɗanda Sister White ta amince da su a matsayin daidai. Smith ya fara tattakewar da aka ambata a Daniyel sura ta takwas, aya ta goma sha uku, da Zedekiya, sarkin Yahuza na ƙarshe. Zedekiya shi ne ƙarshen wani shari’a mai ci gaba, ba mafari ba. Sister White ta nuna cewa bautar Manassa a Babila ta kasance “lamuni” na abin da zai biyo baya. “Lamuni” kuwa shi ne biyan farko, kuma yana nuna farkon sayayya wadda take da sauran biyayyaki da za su biyo baya.

Manasse ya nuna “biyan farko” da ya fara “la’anar” “lokuta bakwai,” wadda ita ce “fushin” na ƙarshe, gama “fushin farko” ya riga ya fara sa’ad da aka kai masarautar arewa bauta a shekara ta 723 K.H. Sa’an nan kuma a lokacin kifar da Jehoiakim, lokacin da aka kai Daniyel bauta, shekaru saba’in na bautar da Irmiya ya ambata suka fara a shekara ta 606 K.H. Sarakuna biyu bayan Jehoiakim, aka hallaka Urushalima, kuma sarkin Yahuda na ƙarshe, Zedekiya, ya gani da idanunsa sa’ad da aka kashe ’ya’yansa maza a gabansa, sa’an nan aka fitar masa da idanuwansa aka kuma kai shi bauta zuwa Babila.

Smith ya danganta dukan shari’ar ci gaba ga Zedekiya, kuma ya yi amfani da shari’ar Zedekiya a matsayin nassin hujja don zato nasa. Shari’ar Zedekiya, wanda shi ne “mugun sarki marar tsarki,” ta nuna cewa za a kawar da rawanin Yahuza har sai Almasihu ya zo ya kafa mulki. Smith ya ce, “suna ƙarƙashin ikon mulkoki na duniya, kuma za su ci gaba da kasancewa haka har sai an sāke kafa kursiyin Dawuda,—har sai Shi wanda shi ne magājinsa na gaskiya, Almasihu, Yariman salama, ya zo, sa’an nan kuma za a ba shi shi.” A ranar 22 ga Oktoba, 1844, cikin cikar Daniyel sura ta bakwai, ayoyi goma sha uku da goma sha huɗu, Almasihu, wanda aka wakilta a matsayin Ɗan mutum, ya zo a gaban Uba domin ya karɓi mulki.

’Yar’uwa White ta tabbatar da cewa an cika Daniyel sura ta bakwai, da ayoyi na goma sha uku da goma sha huɗu, a ranar 22 ga Oktoba, 1844.

Smith bai yi magana game da muhimmin ɓangaren “ƙarshen fushin” ba. Ya kauce wa ƙa’idar Littafi Mai Tsarki wadda ta nuna cewa an rinjayi Yahuda a zamanin Manasseh, kuma bautar da ta fara sarakuna biyu kafin Zedekiya, ita ma ta nuna cewa Yahuda ta riga ta kasance ƙarƙashin mulkin Babila tun kafin Zedekiya ya gamu da ƙaddararsa. Duk da waɗannan bayyanannun abubuwan da ya ƙyale, har yanzu ya ce, “ga lokacin fushin Allah a kan mutanensa na alkawari; lokacin da za a tattake Wuri Mai Tsarki da runduna a ƙarƙashin ƙafa.” Saboda haka, kai tsaye yake danganta “lokacin fushin Allah” da Daniyel sura ta takwas, da tambayar aya ta goma sha uku ta “har yaushe.” Amsar da ke aya ta goma sha huɗu kuwa, ita ce har zuwa 22 ga Oktoba, 1844.

Watsuwar zuwa bautar Babila tarihi ne mai ci gaba, wanda ya fara a shekara ta 677 K.H., ya kuma ci gaba har zuwa 1844. Wannan zamani ya yi daidai da shekaru dubu biyu da ɗari biyar da ashirin, wanda ba shakka shi ne “sau bakwai” na Littafin Firistoci ashirin da shida. Ƙarshen wannan lokaci a ranar 22 ga Oktoba, 1844, ya ba Daniyel shaida ta biyu ga “mar’eh vision” na dubu biyu da ɗari uku na yamma da safiya.

An gaya wa Jibrilu ya sa Daniyel ya fahimci wahayin nan, kuma abin da Jibrilu ya yi shi ne ya bayar da shaida ta biyu ga ranar ƙarewa ta Oktoba 22, 1844. Ba wai kawai ya bayar da shaida ta biyu domin tabbatar da ranar cikar annabce-annabcen lokaci biyu ba, amma kuma, kamar yadda Smith ya nuna daidai, tsawon lokacin da yake da alaƙa da wannan shaida ta biyu zuwa 1844, an riga an fayyace shi a aya ta goma sha uku a matsayin lokacin da za a tattake Wuri Mai Tsarki da rundunar a ƙarƙashin ƙafa. Tambayar da ke cikin aya ta goma sha uku ita ce, “Har yaushe ne wahayin game da hadaya ta kullum, da laifin hallaka, zai kasance, har a ba da Wuri Mai Tsarki da rundunar a tattake su a ƙarƙashin ƙafa?” Wannan tsawon lokacin shi ne “sau bakwai” na Littafin Firistoci ashirin da shida.

Abin da Smith bai gani ba, ko kuwa ya kauce wa ganewa, shi ne cewa “fushin” da ke cikin aya ta goma sha tara, shi ne “ƙarshen” wannan fushi. Idan akwai “ƙarshe”, to akwai kuma “farko”, kuma Daniyel ya bayyana lokacin da “fushin farko” ya ƙare, a sura ta goma sha ɗaya. Yana bayyana sarautar papacy a lokacin Zamanin Duhu, kuma ya faɗi cewa papacy za ta ci gaba da wadata har sai fushin ya cika, ko kuwa ya ƙare.

Aya ta talatin da shida an fahimce ta sosai a matsayin ayar da manzo Bulus ya sake faɗi a taƙaice a wasiƙarsa ta biyu zuwa ga Tasalonikawa.

“Mutumin zunubi” na Bulus, wanda kuma shi ne “ɗan hallaka,” wanda “yana gāba, yana kuma ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake bauta wa,” shi ne kuma “sarkin” nan wanda “zai aikata yadda ransa yake so; zai ɗaukaka kansa, ya kuma girmama kansa bisa kowane allah.” Duka nassosin biyu suna nufin papon Roma ne. Daniyel ya rubuta cewa papon zai yi nasara, wato zai ci gaba, har sai “fushin ya cika.” Fushin da ke aya ta talatin da shida an riga an “ƙaddara” shi. Kalmar “ƙaddara” tana nufin “raunata”.

Matsayin papanci ya sami “rauni mai kisa” nasa a shekara ta 1798, kuma a wancan lokaci ne aka cika ko aka ƙare “fushin farko.” Kalmar “cika” na nufin ƙarewa ko dainawa. Ƙarshen “fushin” a cikin sura ta takwas, aya ta goma sha tara, ya nuna ƙarshen lokacin da ya kamata a tattake Wuri Mai Tsarki da runduna a ƙarƙashin ƙafa. Ya ƙare ne a 1844, amma “fushin” na “farko” ya ƙare ne a 1798.

“Fushin na ƙarshe” ya ƙare a shekara ta 1844, bayan shekara dubu biyu da ɗari biyar da ashirin tun bayan da Sarki Manassa ya shiga bauta zuwa Babila ta hannun Assuriyawa a shekara ta 677 K.H. “Na farko” fushin ya ƙare a shekara ta 1798, bayan shekara dubu biyu da ɗari biyar da ashirin tun bayan da aka kai masarautar arewacin Isra’ila cikin bautar talala ta hannun Assuriyawa a shekara ta 723 K.H.

Akwai ƙarin abin da za a faɗa game da ɓoyayyun “lokatai bakwai” a cikin littafin Daniyel, kuma za mu tattauna hakan a makalarmu ta gaba.