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# The Book of Daniel - Number Nine

Littafin Daniyel — Lamba Ta Tara

The First Angels’ Message

Saƙon Mala’ika na Farko

Author

Jeff Pippenger

Published

December 4, 2023

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Daniel chapter one, represents the first angel’s message of Revelation chapter fourteen. Jehoiakim symbolically identifies that it is the empowerment of the first angel’s message, not its arrival at the “time of the end.” All prophets are identifying the “last days” of the investigative judgment, so the chapter is representing September 11, 2001, when the testing process of the one hundred and forty-four thousand began. In Malachi chapter three, that process has been represented as a cleansing process when a messenger prepares the way for the messenger of the covenant to come suddenly to his temple. The messenger that prepares the way, who is also the “voice” that cries in the wilderness is also a test, which is part of the cleansing process. In Malachi chapter three, the hundred and forty-four thousand are represented as the sons of Levi. The sons of Levi represent those who stood with the messenger Moses, in the rebellion of the golden calf which represented the image of the beast.

Daniel sura ta ɗaya tana wakiltar saƙon mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu. Yehoyakim yana bayyana a matsayin alama cewa abin da ake nufi shi ne ƙarfafa saƙon mala’ika na fari, ba isowarsa a “lokacin ƙarshe” ba. Dukan annabawa suna nuni ne ga “kwanaki na ƙarshe” na shari’ar bincike, saboda haka surar tana wakiltar ranar 11 ga Satumba, 2001, lokacin da tsarin gwajin dubu ɗari da arba’in da huɗu ya fara. A cikin Malakai sura ta uku, an wakilta wannan tsari a matsayin tsarin tsarkakewa sa’ad da wani manzo yake shirya hanya domin manzon alkawari ya zo ba zato ba tsammani zuwa haikalinsa. Manzon da yake shirya hanya, wanda kuma shi ne “muryar” da take kuka a cikin jeji, shi ma gwaji ne, wanda yake wani ɓangare na tsarin tsarkakewar. A cikin Malakai sura ta uku, an wakilta dubu ɗari da arba’in da huɗu a matsayin ’ya’yan Lawi. ’Ya’yan Lawi suna wakiltar waɗanda suka tsaya tare da manzo Musa, a cikin tawayen ɗan maraƙin zinariya wanda ya wakilci siffar dabbar.

Passing the test of the image of the beast, is another biblical illustration of the second of the three tests that make up the cleansing process. The sons of Levi must pass that test before they are sealed.

Cin nasarar gwajin siffar dabbar, wani misali ne na Littafi Mai Tsarki game da gwaji na biyu cikin gwaje-gwaje uku da suka ƙunshi tsarin tsarkakewa. Dole ne ’ya’yan Lawi su ci wannan gwaji kafin a hatimce su.

The sealing of Ezekiel chapters eight and nine, is another illustration of the cleansing process that began on September 11, 2001. In chapter eight, those in Jerusalem who ultimately bow down to the sun, represent the four generations of Laodicean Adventism. In chapter nine, those who receive the seal are sighing and crying for the abominations that are taking place within Jerusalem. Jerusalem is God’s church.

Hatimin surori na takwas da na tara na Ezekiyel wata ƙarin misali ce ta aikin tsarkakewa wanda ya fara a ranar 11 ga Satumba, 2001. A cikin sura ta takwas, waɗanda suke a Urushalima waɗanda a ƙarshe suka rusuna wa rana suna wakiltar tsararraki huɗu na Adventism na Laodikiya. A cikin sura ta tara, waɗanda suke karɓar hatimin suna nishi suna kuka saboda abubuwan ƙyama da ake aikatawa a cikin Urushalima. Urushalima ita ce ikkilisiyar Allah.

The three angels’ messages are also an illustration of the cleansing process. The three messages represent a three-step testing process, and it is required that the sons of Levi pass the first test to even be involved with the second test. The third test is a different type of test, for it represents a test that identifies whether the sons of Levi successfully passed the first two tests. It is a prophetic litmus test. The first test is a dietary test (in spiritual terms), for it is passed or failed, based upon whether the sons of Levi accept the message provided by the Holy Spirit through Elijah, the messenger that prepares the way for the messenger of the covenant.

Saƙonnin mala’iku uku su ma kwatanci ne na tsarin tsarkakewa. Waɗannan saƙonni uku suna wakiltar tsarin gwaji mai matakai uku, kuma wajibi ne ’ya’yan Lawi su ci gwajin farko kafin ma su shiga cikin gwaji na biyu. Gwaji na uku kuwa wani irin gwaji ne dabam, domin yana wakiltar gwajin da yake tantance ko ’ya’yan Lawi sun yi nasarar cin gwaje-gwajen farko biyun. Gwaji ne na annabci mai bayyananniyar tantancewa. Gwaji na farko gwaji ne na abinci (a ma’anar ruhaniya), domin ana cin nasara ko faɗuwa a cikinsa ne bisa ga ko ’ya’yan Lawi sun karɓi saƙon da Ruhu Mai Tsarki ya bayar ta wurin Iliya, manzon da yake shirya hanya domin manzon alkawari.

The first verse of the book of Revelation emphasizes the seriousness of that message. It purposely identifies that the message which the human messenger, represented as John, sends to the churches, was given to him by Gabriel, who received it from Christ, who in turn received it from the Father. The message of Elijah possesses the authority of divinity, and to reject the message of John, or Elijah, or the “voice crying in the wilderness”, is to reject the Revelation of Jesus Christ.

Aya ta farko ta littafin Ru’ya ta jaddada muhimmancin wannan saƙo. Da gangan ta bayyana cewa saƙon da manzon ɗan adam, wanda aka wakilta a matsayin Yahaya, ya aika wa ikilisiyoyi, an ba shi ne ta bakin Jibra’ilu, wanda ya karɓe shi daga Almasihu, wanda kuma shi kuma ya karɓe shi daga Uba. Saƙon Iliya yana da ikon allahntaka, kuma ƙin karɓar saƙon Yahaya, ko na Iliya, ko na “muryar mai kira cikin jeji”, daidai yake da ƙin karɓar Ru’uyar Yesu Almasihu.

The second test is a visual test, for once the sons of Levi have eaten the message of Elijah, that was in the hand of the angel that descended to lighten the earth with his glory, they have accepted the biblical methodology that allows them to rightly discern the signs of the times. That methodology allows the sons of Levi to recognize that those signs of the times are demonstrating that church and state are coming together in the United States, in fulfillment of the image of the beast test. More importantly, those signs of the times, when placed within the context of the sacred reform lines, are the essence of Alpha and Omega, the beginning illustrating the ending. The sacred reform lines identify that God’s people must do all in their power to cooperate in the work of preparing themselves for the seal of God.

Jarrabawa ta biyu jarrabawa ce ta gani, domin da zarar ’ya’yan Lawi sun ci saƙon Iliya, wanda yake a hannun mala’ikan da ya sauko domin ya haskaka duniya da ɗaukakarsa, sun karɓi tsarin hanya na Littafi Mai Tsarki wanda yake ba su damar gane alamomin zamani yadda ya kamata. Wannan tsarin hanya yana ba ’ya’yan Lawi damar gane cewa waɗannan alamomin zamani suna nuna cewa coci da ƙasa suna haɗuwa a cikin Amurka, a cikar jarrabawar siffar dabbar. Mafi muhimmanci kuma, waɗannan alamomin zamani, sa’ad da aka sa su cikin mahallin tsarkakakkun layukan gyara, su ne ainihin Alfa da Omega, farkon yana kwatanta ƙarshen. Tsarkakakkun layukan gyara suna bayyana cewa dole ne mutanen Allah su yi duk abin da yake cikin ikon su domin su ba da cikakken haɗin kai ga aikin shirya kansu domin hatimin Allah.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Saboda haka, ƙaunatattuna na, kamar yadda kuka yi ta biyayya a kowane lokaci, ba a lokacin kasancewata a gabanku kaɗai ba, amma yanzu fiye da haka a lokacin rashina, ku yi aikin ceton kanku da tsoro da rawan jiki. Gama Allah ne yake aiki a cikinku, yana sa ku so, yana kuma sa ku aikata, bisa ga yardarsa mai kyau. Ku yi dukan abubuwa ba tare da gunaguni da jayayya ba; domin ku zama marasa laifi marasa cutarwa, ’ya’yan Allah marasa abin zargi, a tsakiyar al’umma mai karkacewa da gurɓacewa, a cikinsu kuke haskakawa kamar fitilu a cikin duniya. Filibiyawa 2:12–15.

Daniel, Hananiah, Mishael and Azariah, four in number, represent Seventh-day Adventists around the world, who recognize September 11, 2001 as the identification of the descent of the angel of Revelation eighteen, and they choose to take the hidden manna that is in his hand and eat it. The hidden manna that is to be eaten, as the apostle Paul just cited, represents God (the hidden manna), that works within His people to do His will and good pleasure. Paul represents the messenger to the Philadelphians, and to reject his message was death. Daniel, Hananiah, Mishael and Azariah represent those who choose to eat the hidden manna.

Daniyel, Hananiya, Misha’el da Azariya, su huɗu a adadi, suna wakiltar mabiya Adventist na Kwana ta Bakwai a faɗin duniya, waɗanda suka gane Satumba 11, 2001 a matsayin bayyana saukowar mala’ikan Ru’ya ta Yohanna goma sha takwas, kuma suka zaɓi su ɗauki ɓoyayyen manna da yake cikin hannunsa su ci shi. Ɓoyayyen manna da ya kamata a ci, kamar yadda manzo Bulus ya ambata yanzu, yana wakiltar Allah (ɓoyayyen manna), wanda yake aiki a cikin mutanensa domin su aikata nufinsa da abin da yake masa daɗi. Bulus yana wakiltar manzon zuwa ga Filadelfiyawa, kuma ƙin saƙonsa mutuwa ce. Daniyel, Hananiya, Misha’el da Azariya suna wakiltar waɗanda suka zaɓi su ci ɓoyayyen manna.

> Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:6–8.

> A cikinsu kuwa akwai daga cikin ’ya’yan Yahuza, wato Daniyel, Hananiya, Misha’el, da Azariya. Sai shugaban barorin fada ya ba su sababbin sunaye: gama ya sa wa Daniyel suna Belteshazzar; kuma wa Hananiya, Shadrak; wa Misha’el kuwa, Meshak; wa Azariya kuma, Abednego. Amma Daniyel ya ƙudura a zuciyarsa cewa ba zai ƙazantar da kansa da rabon abincin sarki ba, ko da ruwan inabin da yake sha; saboda haka ya roƙi shugaban barorin fadan kada ya ƙazantar da kansa. Daniyel 1:6–8.

Daniel determines that he desires to eat the message that was brought down out of heaven on September 11, 2001, and also to refuse the message represented as the diet and drink of Babylon. Ashpenaz had selected which of the Judean captives should be brought before the king.

Daniyel ya ƙudura cewa yana so ya ci saƙon da aka sauko daga sama a ranar 11 ga Satumba, 2001, kuma ya ƙi saƙon da aka wakilta a matsayin abinci da abin sha na Babila. Ashfenaz ne ya zaɓi waɗanne daga cikin bayin Yahuza da aka kama za a kawo gaban sarki.

> And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. Daniel 1:4, 5.

> Sai sarki ya yi magana da Ashfenaz, shugaban bābān fadawansa, cewa ya kawo waɗansu daga cikin ’ya’yan Isra’ila, daga zuriyar sarauta kuma daga cikin manyan mutane; samari waɗanda ba su da wani aibi, amma kyawawa ne, masu fasaha cikin dukan hikima, masu basira cikin ilimi, masu fahimtar kimiyya, waɗanda kuma suke da iyawa a cikinsu su tsaya a fadar sarki, kuma waɗanda za a iya koya musu ilimin da harshen Kaldiyawa. Daniyel 1:4, 5.

If we follow the chain of command identified in Revelation chapter one, and verse one, Nebuchadnezzar had instructed Ashpenaz to select the children who fulfilled the prediction that Isaiah had proclaimed to Hezekiah. Ashpenaz took the message and then gave it to Melzar, the prince of the eunuchs. Nebuchadnezzar represents the heavenly father; Ashpenaz represents Christ and Melzar represents Gabriel. Ashpenaz knew which children to select, and he knew Daniel would make the right dietary decision, before he brought him before the king.

Idan muka bi jerin umurni da aka bayyana a Ru’ya ta Yohanna sura ta ɗaya, aya ta ɗaya, Nebukadnezzar ya umarci Ashfenaz ya zaɓi yaran da suka cika annabcin da Ishaya ya furta wa Hezekiya. Ashfenaz ya karɓi saƙon, sa’an nan ya ba Melzar, shugaban bābān fada. Nebukadnezzar yana wakiltar Uba na sama; Ashfenaz yana wakiltar Almasihu, Melzar kuma yana wakiltar Jibrilu. Ashfenaz ya san waɗanne yara ne za a zaɓa, kuma ya san Daniyel zai yanke shawarar da ta dace game da abinci tun kafin ya kawo shi gaban sarki.

> Now God had brought Daniel into favour and tender love with the prince of the eunuchs. And the prince of the eunuchs said unto Daniel, I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which are of your sort? then shall ye make me endanger my head to the king. Daniel 1:9, 10.

> Yanzu Allah ya sa Daniyel ya sami tagomashi da ƙauna mai taushi a wurin shugaban barori marasa haihuwa. Sai shugaban barori marasa haihuwar ya ce wa Daniyel, Ina tsoron ubangijina sarki, wanda ya ƙayyade muku abincinku da abin shanku; gama don me zai ga fuskokinku sun fi na yaran da suke irin shekarunku muni? Sa’an nan kuwa za ku sa in jefa kaina cikin haɗari a gaban sarki. Daniyel 1:9, 10.

Melzar here identifies the first step of the three angels’ messages. The first step is to fear God, as illustrated by Melzar’s fear of Nebuchadnezzar. The Hebrew word “truth” that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet has previously been demonstrated in these articles to represent the three-step testing process of the three angels. In doing so, it was established upon several witnesses that the first angel’s message contained all three of the three tests that are represented by the three angels’ messages. The first angel’s message is identified as the everlasting gospel, defining it as the same gospel from the days of Adam through to the Second Coming of Christ.

Melzar a nan yana gano mataki na farko na saƙonnin mala’iku uku. Mataki na farko shi ne a ji tsoron Allah, kamar yadda tsoron Melzar ga Nebukadnezzar ya nuna. Kalmar Ibraniyanci ta “gaskiya” wadda aka ƙirƙira ta wurin haɗa harafi na farko, na goma sha uku, da na ƙarshe na haruffan Ibrananci, an riga an nuna a cikin waɗannan maƙaloli cewa tana wakiltar tsarin gwaji mai matakai uku na mala’iku ukun. A yin haka, an kafa bisa ga shaidu da yawa cewa saƙon mala’ika na farko ya ƙunshi duka ukun gwaje-gwajen nan uku da saƙonnin mala’iku ukun suke wakilta. An bayyana saƙon mala’ika na farko a matsayin bishara madawwamiya, abin da yake ayyana shi a matsayin wannan bisharar guda ce tun daga zamanin Adamu har zuwa Zuwa ta Biyu ta Almasihu.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Sai na ga wani mala’ika kuma yana tashi a tsakiyar sararin sama, yana da madawwamin bishara domin ya yi wa’azi ga mazauna duniya, da kuma ga kowace al’umma, da kabila, da harshe, da mutane, yana cewa da babbar murya, Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo: ku kuma yi sujada ga wanda ya halicci sama, da ƙasa, da teku, da maɓuɓɓugan ruwaye. Ru’ya ta Yohanna 14:6, 7.

The first step of the first angel’s message is the fear of God. The second step is to give him glory and the third is the arrival of the hour of his judgment. In relation to the other two angels’ messages, the first angel’s message is, “fear God.” The second angel’s message then announces the fall of Babylon, and whether in the Millerite movement of the first angel, or the movement of the third angel the call out of Babylon is where the manifestation of the outpouring of the Holy Spirit is accomplished. In that period of time, whether it is represented as the Midnight Cry, the loud cry, or the latter rain those proclaiming the message glorify God. The second angel’s message is where God is given glory, and that period of time leads to a point in time where the investigative judgment began in the Millerite history, or the judgment of the whore of Babylon which takes place in the Sunday law crisis.

Mataki na farko na saƙon mala’ika na farko shi ne jin tsoron Allah. Mataki na biyu kuwa shi ne a ba shi ɗaukaka, na uku kuma shi ne zuwan sa’ar shari’arsa. Dangane da saƙonnin sauran mala’iku biyu, saƙon mala’ika na farko shi ne, “ku ji tsoron Allah.” Saƙon mala’ika na biyu kuma ya sanar da faɗuwar Babila, kuma ko a cikin motsin Millerite na mala’ika na farko ne, ko kuma a cikin motsin mala’ika na uku, kiran fitowa daga Babila shi ne inda bayyanuwar zubowar Ruhu Mai Tsarki take cika. A cikin wannan lokacin, ko an wakilta shi a matsayin Kiran Tsakar Dare, ko babbar kira, ko ruwan sama na ƙarshe, waɗanda suke shelar saƙon suna ɗaukaka Allah. Saƙon mala’ika na biyu shi ne inda ake ba Allah ɗaukaka, kuma wannan lokacin yana kaiwa ga wani aya na lokaci inda shari’ar bincike ta fara a tarihin Millerite, ko kuwa shari’ar karuwar Babila wadda take faruwa a rikicin dokar Lahadi.

Melzar’s fear represents the first angel’s message, and it begins the dietary testing of ten days, which the number ten also signifies a test. Melzar’s expression of fearing the king, was the same as Daniel fearing God more than the king, and purposing in his heart not to be defiled with the diet of Babylon. The period of time that the testing of Daniel and the three worthies was three years, thus representing the three steps of the three angels’ messages.

Tsoron Melzar yana wakiltar saƙon mala’ika na farko, kuma yana fara gwajin abinci na kwanaki goma, wanda lamba goma ma tana nuni da gwaji. Furucin Melzar na cewa yana tsoron sarki, iri ɗaya ne da yadda Daniyel ya fi jin tsoron Allah fiye da sarki, ya kuma ƙuduri a zuciyarsa kada ya ƙazantu da abincin Babila. Tsawon lokacin da aka gwada Daniyel da waɗannan gwarazan uku ya kasance shekara uku, ta haka yana wakiltar matakai uku na saƙonnin mala’iku uku.

> And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Daniel 1:5.

> Sai sarki ya ƙayyade musu abinci na yau da kullum daga abincin sarki, da kuma ruwan inabin da yake sha; haka kuwa aka ciyar da su har shekara uku, domin a ƙarshen wannan lokaci su tsaya a gaban sarki. Daniyel 1:5.

Daniel chapter one represents the empowerment of the first angel’s message, and there marks the beginning of the dietary test, which in Millerite history was represented by the eating of the little book. The testing period for Daniel and the three worthies was accomplished in the initial ten days, of those three years. Ten is a symbol of a testing process as represented by ancient Israel when they rejected the tenth test represented by the message of Joshua and Caleb. It is also represented in the time of persecution in the church of Smyrna.

Surar Daniyel ta ɗaya tana wakiltar ba da ƙarfi ga saƙon mala’ika na fari, kuma a can ne aka nuna farkon gwajin abinci, wanda a tarihin Milleriyawa aka wakilta ta wurin cin ƙaramin littafi. An cika lokacin gwajin Daniyel da mutanen kirki uku a cikin kwanaki goma na farko na waɗannan shekaru uku. Goma alama ce ta tsarin gwaji, kamar yadda aka wakilta a cikin Isra’ila ta dā sa’ad da suka ƙi gwaji na goma wanda saƙon Yoshuwa da Kaleb ya wakilta. Haka kuma an wakilta ta a lokacin tsanantawa a cikin ikkilisiyar Smyrna.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Kada ka ji tsoron ko ɗaya daga cikin waɗannan abubuwan da za ka sha wahala a kansu: ga shi, shaidan zai jefa waɗansunku cikin kurkuku, domin a gwada ku; kuma za ku sha ƙunci na kwana goma: ka kasance mai aminci har mutuwa, ni kuwa zan ba ka rawanin rai. Ru’ya ta Yohanna 2:10.

The counsel to the church of Smyrna was to not fear the testing process, for if they feared God, He would reward their godly fear with a crown of life. That godly fear is represented by Daniel’s desire to eat the heavenly manna.

Shawarar da aka bai wa ikilisiyar Simirna ita ce kada su ji tsoron aikin gwaji, gama idan sun ji tsoron Allah, zai saka musu saboda tsoronsu na Allah da kambin rai. Wannan tsoron Allah an wakilta shi ta wurin burin Daniyel na cin manna ta sama.

> Then said Daniel to Melzar, whom the prince of the eunuchs had set over Daniel, Hananiah, Mishael, and Azariah, Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. Daniel 1:10–14.

> Sa’an nan Daniyel ya ce wa Melzar, wanda shugaban bābān fada ya sa a kan Daniyel, Hananiya, Mishael, da Azariya, Ina roƙonka, ka gwada bayinka kwana goma; kuma a ba mu kayan lambu mu ci, da ruwa mu sha. Sa’an nan a dubi fuskokinmu a gabanka, da fuskar yaran da suke ci daga rabon abincin sarki; kuma yadda ka gani, haka ka yi da bayinka. Sai ya yarda da su a cikin wannan al’amari, ya kuwa gwada su kwana goma. Daniyel 1:10–14.

The first test was to fear God, as illustrated by Melzar and Daniel purposing in his heart to not defile himself with Babylonian food and drink. The second element of the first angel’s message is to give God glory, which represents a visual manifestation of the effects of the diet. At the end of ten days, Daniel and the three worthies glorified God by their physical appearance.

Jarabawa ta farko ita ce a ji tsoron Allah, kamar yadda Melzar da Daniyel suka nuna sa’ad da ya ƙudura a zuciyarsa cewa ba zai ƙazantar da kansa da abinci da abin sha na Babila ba. Abu na biyu cikin saƙon mala’ika na fari shi ne a ba Allah ɗaukaka, wanda ke wakiltar bayyanannen bayyana na tasirin tsarin abincin. A ƙarshen kwanaki goma, Daniyel da mutanen nan uku masu daraja suka ɗaukaka Allah ta wurin kamanninsu na jiki.

> And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Thus Melzar took away the portion of their meat, and the wine that they should drink; and gave them pulse. As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:15–17.

> Kuma a ƙarshen kwanaki goma fuskokinsu suka bayyana sun fi kyau, kuma sun fi dukan yaran da suka ci rabon abincin sarki ƙiba a jiki. Saboda haka Melzar ya ɗauke rabon abincinsu, da ruwan inabin da za su sha; ya kuma ba su kayan lambu. Amma ga waɗannan yara huɗu, Allah ya ba su ilimi da ƙwarewa cikin kowane irin karatu da hikima; kuma Daniyel yana da fahimta cikin dukan wahayi da mafarkai. Daniyel 1:15–17.

The four children passed the first test of diet, which is where Adam and Eve fell, and which represented the first test Christ addressed immediately after His baptism. Christ’s baptism was the empowerment of the first message in his prophetic line. It empowered and endorsed the message proclaimed by the “voice in the wilderness”. Then, as with Daniel and the three worthies, Christ was tested upon diet for forty days, as was Daniel for ten days. Daniel and Christ were typifying the test of the hidden manna in the angel’s hand that descended on September 11, 2001. Two tests would follow for Christ, and for Daniel. The second test was where Daniel and the three worthies glorified God by their countenances. The test that followed the dietary test for Christ also represented glory.

’Ya’yan nan huɗu sun ci jarabawar farko ta abinci, inda Adamu da Hauwa’u suka fāɗi, kuma wadda ta wakilta jarabawar farko da Almasihu ya fuskanta nan da nan bayan baftismarsa. Baftismar Almasihu ita ce ba da iko ga saƙon farko a layin annabci nasa. Ta ba da iko kuma ta tabbatar da saƙon da “murya mai kira a jeji” ta shelanta. Sa’an nan kuma, kamar yadda ya kasance ga Daniyel da waɗannan mashahuran ukun, an gwada Almasihu a kan abinci na kwana arba’in, kamar yadda aka gwada Daniyel na kwana goma. Daniyel da Almasihu suna misalta jarabawar ɓoyayyen mana da ke cikin hannun mala’ikan da ya sauko a ranar 11 ga Satumba, 2001. Wasu jarabawa biyu za su biyo baya ga Almasihu, da kuma ga Daniyel. Jarabawa ta biyu ita ce inda Daniyel da waɗannan mashahuran ukun suka ɗaukaka Allah ta wurin kamanninsu. Jarabawar da ta biyo bayan jarabawar abinci ga Almasihu ita ma ta wakilci ɗaukaka.

> And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:3–8.

> Sai shaidan ya ce masa, In kai Ɗan Allah ne, ka umarci wannan dutse yǎ zama gurasa. Sai Yesu ya amsa masa, yana cewa, A rubuce yake, Mutum ba zai rayu da gurasa kaɗai ba, amma da kowace kalmar Allah. Sai shaidan ya ɗauke shi zuwa wani dutse mai tsayi ƙwarai, ya nuna masa dukan mulkokin duniya cikin ƙanƙanin lokaci. Sai shaidan ya ce masa, Duk wannan iko zan ba ka, da ɗaukakarsu kuma; gama an ba ni su, kuma ga duk wanda nake so nakan ba shi. Saboda haka, in ka yi mini sujada, dukansu za su zama naka. Sai Yesu ya amsa ya ce masa, Ka koma bayana, Shaidan: gama a rubuce yake, Ubangiji Allahnka za ka yi wa sujada, shi kaɗai kuma za ka bauta wa. Matthew 4:3–8.

After Christ passed the test of diet, Satan then offered the “glory” of all the kingdoms of the world, and Christ instead chose to glorify the King of all kings. Adam and Eve failed the first test, and immediately sought to hide their countenances with fig leaves, for they no longer demonstrated the glory of God, as represented by the robe of light they had previously worn. When Daniel and the three worthies passed the dietary test, they were then given “knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams.”

Bayan Kristi ya ci jarabawar abinci, sai Shaiɗan ya ba da “ɗaukaka” ta dukan mulkokin duniya, amma Kristi ya zaɓi ya ɗaukaka Sarkin sarakuna duka. Adamu da Hauwa’u sun gaza a jarabawa ta farko, kuma nan da nan suka nemi su ɓoye kamanninsu da ganyen ɓaure, domin ba su ƙara nuna ɗaukakar Allah ba, kamar yadda rigar haske da suka taɓa sa a baya take wakilta. Sa’ad da Daniyel da samari uku masu daraja suka ci jarabawar abinci, sai aka ba su “sani da basira cikin dukan ilimi da hikima: Daniyel kuma yana da fahimta cikin dukan wahayi da mafarkai.”

They passed the second test, which was a visual test that had been administered by Melzar. In Millerite history, the second angel’s message marked the distinction between those who accepted and those who rejected the message of the “voice” crying in the wilderness, as represented by William Miller. Prophetically the Millerite movement then became the visible and only true horn of Protestantism, and those who rejected the message and movement became the daughters of Rome. They had chosen to eat the diet and drink the wine of Babylon, as opposed to the little book. At the end of three years, Daniel and the worthies were brought in to be judged by Nebuchadnezzar.

Sun wuce jarabawa ta biyu, wadda ta kasance ta gani ce da Melzar ya gudanar. A tarihin Millerite, saƙon mala’ika na biyu ya nuna bambanci tsakanin waɗanda suka karɓi saƙon “muryar” da take kira a jeji da waɗanda suka ƙi shi, kamar yadda aka wakilta ta wurin William Miller. A annabce, motsin Millerite daga nan ya zama ƙaho bayyane kuma kaɗai na gaskiya na Protestantism, kuma waɗanda suka ƙi saƙon da motsin suka zama ’ya’yan mata na Roma. Sun zaɓi su ci abincin kuma su sha ruwan inabin Babila, maimakon ƙaramin littafi. A ƙarshen shekaru uku, aka kawo Daniyel da masu girman daraja domin Nebukadnezzar ya yi musu shari’a.

> Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. And Daniel continued even unto the first year of king Cyrus. Daniel 1:18–21.

> To, a ƙarshen kwanakin da sarki ya ce a kawo su, sai shugaban barorinsa masu yanke mazakuta ya kawo su gaban Nebukadnezzar. Sai sarki ya yi magana da su; kuma a cikinsu duka ba a sami wani kamar Daniyel, Hananiya, Misha’el, da Azariya ba: saboda haka suka tsaya a gaban sarki. Kuma a cikin dukan al’amuran hikima da fahimta da sarki ya tambaye su, ya tarar da su sun fi dukan masu sihiri da masu duba taurari da suke cikin dukan mulkinsa sau goma. Daniyel kuwa ya ci gaba har zuwa shekara ta fari ta sarki Sairus. Daniyel 1:18–21.

Daniel and the three worthies passed the test of “ten” days, and then were found to be “ten” times wiser than all the others when they passed their final exam/test.

Daniyel da abokanansa uku suka ci jarrabawar kwanaki “goma”, sa’an nan kuma aka same su sun ninka kowa hikima sau “goma” sa’ad da suka ci jarrabawarsu ta ƙarshe.

Daniel chapter one, is the first reference to the first angel’s message in the book that consists of the books of Daniel and Revelation. It possesses the identical characteristics as the first angel of Revelation chapter fourteen. It upholds the truth first mentioned in Revelation’s first verse, for Nebuchadnezzar gave a message to Ashpenaz, who in turn gave the message to Melzar, who then interacted with Daniel. The Father gave a message to Christ, who in turn gave the message to Gabriel, who then interacted with John.

Babi na ɗaya na Daniyel shi ne ambato na farko game da saƙon mala’ika na farko a cikin littafin da ya ƙunshi littattafan Daniyel da Ru’ya ta Yohanna. Yana da siffofi iri ɗaya da na mala’ika na farko na Ru’ya ta Yohanna sura ta goma sha huɗu. Yana tsai da gaskiyar da aka fara ambata a aya ta farko ta Ru’ya ta Yohanna, domin Nebukadnezzar ya ba Ashfenaz saƙo, shi kuma ya ba Melzar saƙon, wanda daga baya ya yi hulɗa da Daniyel. Uba ya ba Almasihu saƙo, shi kuma ya ba Jibra’ilu saƙon, wanda daga baya ya yi hulɗa da Yohanna.

The message that is conveyed, which is the message that is now being unsealed, identifies the communication process of the Father to His church. The first thing the Father chooses to identify for His church, is the three-step testing process of the three angels. God’s prophetic Word has very carefully detailed the process with several lines of prophecy, and also with the history of the Millerites. These truths are an essential element of the hidden manna that was in the angel’s hand, when he descended on September 11, 2001.

Saƙon da ake isarwa, wanda shi ne saƙon da yanzu ake buɗe hatiminsa, yana bayyana tsarin sadarwar Uba zuwa ga ikilisiyarsa. Abu na fari da Uba ya zaɓa ya bayyana wa ikilisiyarsa shi ne tsarin gwaji mai matakai uku na mala’iku uku. Maganar annabcin Allah ta fayyace wannan tsari da matuƙar taka-tsantsan ta hanyar layuka da dama na annabci, haka kuma ta wurin tarihin Millerites. Waɗannan gaskiyoyi muhimmin ɓangare ne na ɓoyayyen manna wanda yake a hannun mala’ikan, sa’ad da ya sauko a ranar 11 ga Satumba, 2001.

It is impossible to participate, and therefore to pass the second test, if you have not passed the first test. This truth was clearly represented in the history of Christ and the Millerites. Daniel chapter two is the second test, by which as Sister White states, “our eternal destiny will be decided.” She further states that it is the test we must “pass, before we are sealed.” That test is now almost finished.

Ba zai yiwu a shiga, sabili da haka kuma a ci jarabawa ta biyu, in ba ka ci jarabawa ta farko ba. An bayyana wannan gaskiya a sarari cikin tarihin Almasihu da kuma na Millerites. Daniyel sura ta biyu ita ce jarabawa ta biyu, wadda, kamar yadda Sister White ta bayyana, “makomarmu ta har abada za a yanke hukunci a kanta.” Ta kuma ƙara da cewa ita ce jarabawar da dole ne mu “ci, kafin a hatimce mu.” Wannan jarabawar yanzu ta kusa ƙarewa.

Daniel chapter two, is about the test of the image of the beast, and it is only fitting that the chapter is about a great image, and that it was only because Daniel had passed the dietary test, and been blessed with “ten times” more “understanding” and “wisdom” that he could recognize that test. As with the warning of the test in the writings of Ellen White, the image test in Daniel chapter two is a test representing life or death consequences.

Babi na biyu na littafin Daniyel yana magana ne game da gwajin siffar dabbar, kuma ya dace ƙwarai cewa babin ya shafi wata babbar siffa, kuma saboda kawai Daniyel ya ci gwajin abinci, kuma aka albarkace shi da “ninki goma” cikin “fahimta” da “hikima” ne ya sa ya iya gane wannan gwaji. Kamar yadda yake tare da gargadin gwajin da ke cikin rubuce-rubucen Ellen White, gwajin siffar da ke cikin Daniyel babi na biyu gwaji ne da yake wakiltar sakamakon rai ko mutuwa.

> For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Daniel 2:12, 13.

> Saboda wannan sarki ya yi fushi, ya kuma husata ƙwarai, ya ba da umarni a hallaka dukan masu hikimar Babila. Sai doka ta fita cewa a kashe masu hikimar; suka kuma nemi Daniyel da abokansa domin a kashe su. Daniyel 2:12, 13.

There are a few other prophetic issues in Daniel chapter one we need to address, and we will continue with those issues in the next article.

Akwai wasu ƙananan batutuwan annabci a cikin Daniel sura ta ɗaya da muke bukatar mu yi nazari a kansu, kuma za mu ci gaba da waɗannan batutuwa a maƙala ta gaba.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Na ga wata ƙungiya da ta tsaya cikin cikakken tsaro da ƙarfi, ba tare da nuna wata amincewa ga waɗanda za su so su girgiza tabbatacciyar bangaskiyar jiki ba. Allah ya dube su da yardarsa. Aka nuna mini matakai uku—saƙonnin mala’ika na fari, na biyu, da na uku. Mala’ikan da yake tare da ni ya ce, ‘Kaiton wanda zai motsa wani dutse ko ya girgiza wani ƙusa daga cikin waɗannan saƙonni. Gaskiyar fahimtar waɗannan saƙonni tana da muhimmanci matuƙa. Ƙaddarar rayuka tana rataye ne a kan yadda ake karɓar su.’ Aka sāke kawo ni ƙasa ta cikin waɗannan saƙonni, sai na ga irin tsadar da mutanen Allah suka biya domin samun ƙwarewarsu. An same ta ne ta wurin yawan shan wahala da ƙaƙƙarfan gwagwarmaya. Allah ya bishe su mataki-mataki, har ya kafa su a bisa tabbatacciyar maɗaba’a mai ƙarfi wadda ba ta motsuwa. Na ga mutane suna matsowa kusa da maɗaba’ar, suna kuma bincika harsashin. Wasu, cikin farin ciki, nan da nan suka taka a kanta. Waɗansu kuwa suka fara neman laifi a cikin harsashin. Suna son a yi gyare-gyare, sa’an nan maɗaba’ar za ta fi zama cikakkiya, mutane kuma za su fi farin ciki ƙwarai. Wasu suka sauka daga kan maɗaba’ar domin su bincike ta, suka kuma bayyana cewa an shimfiɗa ta ba daidai ba. Amma na ga cewa kusan duka sun tsaya daram a kan maɗaba’ar, suna kuma gargaɗin waɗanda suka sauka daga kanta da su daina gunaguninsu; gama Allah ne Babban Magini, su kuwa suna yaƙi da Shi ne. Suka ba da labarin aikin Allah mai banmamaki, wanda ya bishe su har zuwa ga tabbatacciyar maɗaba’ar, kuma cikin haɗin kai suka ɗaga idanunsu zuwa sama, suka ɗaukaka Allah da babbar murya. Hakan ya shafi waɗansu daga cikin waɗanda suka yi ƙorafi suka bar maɗaba’ar, su ma kuwa, da kamanni na tawali’u, suka sāke taka a kanta.”

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The [rending] of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “An komo da hankalina ga shelar zuwan Kristi na fari. An aiko Yohanna cikin ruhu da ikon Iliya domin ya shirya hanyar Yesu. Waɗanda suka ƙi shaidar Yohanna ba su amfana da koyarwar Yesu ba. Gābar da suka yi da saƙon da ya yi annabcin zuwansa ta sa suka tsinci kansu a inda ba za su iya karɓar hujja mafi ƙarfi cewa Shi ne Almasihu ba. Shaiɗan ya jagoranci waɗanda suka ƙi saƙon Yohanna su ci gaba da nisa, har su ƙi Kristi su kuma gicciye Shi. Da yin haka suka sa kansu a inda ba za su iya karɓar albarkar ranar Fentikos ba, wadda da ta koyar da su hanyar shiga Wuri Mai Tsarki na samaniya. [Yagewar] labulen haikalin ta nuna cewa ba za a ƙara karɓar hadayun da farillan Yahudawa ba. An riga an miƙa Babbar Hadaya kuma an karɓe ta, kuma Ruhu Mai Tsarki wanda ya sauko a ranar Fentikos ya ɗauke tunanin almajiran daga Wuri Mai Tsarki na duniya zuwa na samaniya, inda Yesu ya shiga da jininsa na kansa, domin ya zubo wa almajiransa amfanin kafararsa. Amma aka bar Yahudawa cikin duhu ƙurmus. Sun rasa dukan hasken da da sun iya samu game da shirin ceto, kuma har yanzu suka ci gaba da dogara ga hadayunsu da ba su da amfani da kuma miƙaƙƙunsu. Wuri Mai Tsarki na samaniya ya ɗauki matsayin na duniya, duk da haka ba su da masaniyar canjin. Saboda haka ba za su iya amfana da ceton Kristi a Wuri Mai Tsarki ba.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Mutane da yawa suna duban tafarkin Yahudawa da tsoro wajen ƙin Almasihu da kuma gicciye shi; kuma sa’ad da suke karanta tarihin yadda aka wulakanta Shi cikin kunya, suna tsammani suna ƙaunarsa, kuma da ba za su musanta Shi kamar yadda Bitrus ya yi ba, ko su gicciye Shi kamar yadda Yahudawa suka yi ba. Amma Allah, wanda yake karanta zukatan kowa, ya kawo wannan ƙaunar ga Yesu wadda suka yi ikirarin ji zuwa gwaji. Dukan sama ta kalli karɓar saƙon mala’ika na fari da zurfin sha’awa ƙwarai. Amma da yawa daga cikin waɗanda suka yi ikirarin ƙaunar Yesu, kuma suka zubar da hawaye sa’ad da suke karanta labarin gicciye, sun yi ba’a ga bishara mai daɗi game da zuwansa. Maimakon su karɓi saƙon da farin ciki, sai suka bayyana shi a matsayin ruɗi. Suka ƙi waɗanda suke ƙaunar bayyanarsa, suka kuma kore su daga cikin majami’u. Waɗanda suka ƙi saƙo na fari ba za su iya amfana da na biyu ba; haka kuma ba su amfana da kiran tsakar dare ba, wanda aka yi ne domin shirya su su shiga tare da Yesu ta wurin bangaskiya zuwa wuri mafi tsarki na Wuri Mai Tsarki na sama. Kuma ta wurin ƙin saƙonnin nan biyu na farko, sun duhunce fahimtarsu ƙwarai har ba za su iya ganin wani haske a cikin saƙon mala’ika na uku ba, wanda yake nuna hanya zuwa wuri mafi tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka ma ikklisiyoyin suna da suna kawai sun gicciye waɗannan saƙonni, saboda haka ba su da sanin hanyar zuwa wuri mafi tsarki, kuma ba za su iya amfana da cẽton Yesu a can ba. Kamar Yahudawan da suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa ɗakin da Yesu ya riga ya bari; kuma Shaiɗan, yana jin daɗin wannan ruɗin, yana ɗaukar siffar addini, yana kuma karkatar da tunanin waɗannan da suke ikirarin zama Kiristoci zuwa gare shi kansa, yana aiki da ikonsa, da alamunsa, da abubuwan al’ajabi na ƙarya, domin ya ƙarfafa su a cikin tarkonsa.” Early Writings, 258–261.

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