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# The Book of Daniel - Number Ten

Littafin Daniyel — Lamba Ta Goma

The Process

Tsari

Author

Jeff Pippenger

Published

December 5, 2023

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In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.

A cikin sura ta ɗaya ta Daniyel, an kai Daniyel cikin bauta ta shekaru saba’in wadda Irmiya ya yi annabci game da ita, kuma ya ci gaba har zuwa shekara ta farko ta Sairus.

> And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.

> Kuma Daniyel ya ci gaba har zuwa shekara ta fari ta sarki Sairus. Daniyel 1:21.

Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.

Saboda haka, Daniyel ya rayu cikin dukan tarihin shekaru saba’in na zaman bauta, har zuwa umarnin da ya ba da izinin komowar Isra’ila ta dā domin ta sāke gina da kuma maido da Urushalima.

> Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.

> To, a shekara ta fari ta sarautar Sairus, sarkin Farisa, domin maganar Ubangiji ta bakin Irmiya ta cika, Ubangiji ya tayar da ruhun Sairus, sarkin Farisa, har ya yi shela a dukan mulkinsa, ya kuma rubuta ta, yana cewa. Ezra 1:1.

Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.

Saboda haka, Daniyel alama ce ta aikin gwaji na dubu ɗari da arba’in da huɗu, wanda ya fara a ranar 11 ga Satumba, 2001, kuma yake ci gaba har zuwa “doka,” wadda take nuna kiran fita daga Babila.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Sai na ji wata murya dabam daga sama tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku zama masu tarayya cikin zunubanta, kuma domin kada ku karɓi annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ru’ya ta Yohanna 18:4, 5.

The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.

Shekaru saba’in na bauta su ne lokacin gwaji da tsarkakewa na dubu ɗari da arba’in da huɗu. A ranar 11 ga Satumba, 2001 masifa ta uku ta Musulunci ta zo. Wannan kuwa waɗanda suka karɓi muhimman gaskiyoyin tushe na Adventism ne kaɗai suke gane ta. Masifa ta farko da masifa ta biyu, duka biyun majagaba sun gane su daidai a matsayin Musulunci. A kan jadawalai na majagaba na 1843 da na 1850 duka biyu, waɗanda Ellen White ta amince da su, kuma waɗanda aka bayyana a matsayin cikar annabcin Habakkuk sura ta biyu, an bayyana Musulunci a matsayin Kakaki na biyar da na shida. Kakakai uku na ƙarshe kakakan masifa ne.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Sai na duba, na kuma ji wani mala’ika yana tashi ta tsakiyar sama, yana faɗi da babbar murya, Kaito, kaito, kaito ga mazaunan duniya saboda sauran sautukan ƙahonin mala’iku uku ɗin nan, waɗanda har yanzu ba su busa ba! Ru’ya ta Yohanna 8:13.

If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.

Idan akwai Kakakin Tir da Uku, kuma Kakakin Tir na Farko da na Biyu Musulunci ne, to yana da sauƙi ƙwarai a gane cewa Kakakin Tir na Uku ma Musulunci ne. Wani sashe na alamar Musulunci a matsayin Kakakin Tir shi ne takaitarsu, sa’an nan kuma lokacin da aka sake su. Sister White ta bayyana iskokin huɗu na Ru’ya ta Yohanna bakwai a matsayin “doki mai fushi,” mai neman ya “kuɓuce,” ya kuma “kawo mutuwa da hallaka” a bayansa.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Mala’iku suna riƙe da iskokin huɗu, waɗanda aka wakilta a matsayin doki mai fushi yana ƙoƙarin kuɓucewa ya rugo a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Shin za mu yi barci a daidai bakin ƙofar duniya ta har abada? Shin za mu zama masu kasala da sanyi da matattu? Ya kai, da ace a cikin ikkilisiyoyinmu muna da Ruhu da numfashin Allah ana hura su cikin mutanensa, domin su tsaya da ƙafafunsu su rayu. Muna bukatar mu ga cewa hanya ƙuntacciya ce, ƙofa kuma matsattsiya ce. Amma yayin da muke bi ta ƙofa matsattsiya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 20, 217.

The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.

Mala’iku huɗu waɗanda suke riƙe da iskoki huɗu suna riƙe da “dokín fushi” na annabcin Littafi Mai Tsarki wanda yake haifar da mutuwa da hallaka. A cikin Ru’ya ta Yohanna sura tara, inda aka bayyana ƙahon bala’i na farko da na biyu, akwai wani sarki da aka bayyana. An bayyana shi a cikin Ru’ya ta Yohanna “tara-goma sha ɗaya”.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.

> Kuma suna da sarki a kansu, wanda shi ne mala’ikan ramin marar iyaka, wanda sunansa a cikin harshen Ibraniyanci shi ne Abaddon, amma a cikin harshen Helenanci sunansa Apollyon; kamar yadda yake sarauta a kansu. Ru’ya ta Yohanna 9:11.

The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.

Sunan, sabili da haka kuma halin sarkin Musulunci, shi ne Abaddon a cikin Ibrananci, kuma Apollyon a cikin Helenanci. A cikin Tsohon Alkawari da Sabon Alkawari duka, waɗanda Ibrananci da Helenanci suke wakilta, ana samun halin Musulunci a cikin ma’anar waɗannan sunaye biyu. A cikin kalmomin biyu, ma’anar ita ce “mutuwa da hallaka.” Sister White ta ce “dokin mai fushi” da mala’iku huɗu suke tsarewa yayin da ake sa wa dubu ɗari da arba’in da huɗu hatimi, yana neman kuɓucewa ya kawo “mutuwa da hallaka” a tafarkinsa.

The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.

Ambato na farko a cikin Nassosi game da Musulunci shi ne Isma’ilu, uban waɗanda suke riƙe da addinin Musulunci. A cikin wancan ambato na farko an bayyana shi a matsayin mutum na jeji, kuma kalmar da aka fassara da “na jeji” tana nufin “jakin jejin Larabawa”. Ambato na annabci na farko game da Musulunci alama ce ta dangin doki, kuma doki ne yadda magabata suka wakilta Musulunci na Bala’i na farko da na biyu a kan zane-zane biyu masu tsarki. Iskokai huɗu na Ru’ya ta Yohanna sura ta bakwai ana tsare su, ko kuwa “ana hana su”, har sai Allah ya hatimce mutanensa. Tsarin hatimtar dubu ɗari da arba’in da huɗu kuma shi ne tsarin gwaji da kuma tsarin tsarkakewa.

All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.

Dukkan waɗannan misalan annabci ana wakilta su ne ta wurin bautar Daniel na shekaru saba’in, wadda ta fara da Jehoiakim, alamar ƙarfafa saƙon farko, har zuwa “umurnin” da ke kiran maza da mata su fito daga Babila. Kamewar Musulunci sannan kuma sake sake shi halayya ce ta annabci ta Musulunci a matsayin alama a cikin annabcin Littafi Mai Tsarki.

When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.

Lokacin da ake nuni da su a matsayin “iskoki huɗu”, ana riƙe su ne a kange yayin da ake sa hatimi ga bayin Allah. A farkon Masifa ta biyu, cikin annabcin lokaci na shekaru ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar wanda ya cika a ranar 11 ga Agusta, 1840, mala’iku huɗu, masu wakiltar Musulunci na Masifa ta biyu, an “sake” su. A ƙarshen annabcin, an “hana” su.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

> Yana cewa wa mala’ika na shida mai ƙaho, Ka saki mala’ikun nan huɗu da aka daure a babban kogin Yufiretis. Sai aka saki mala’ikun huɗun nan, waɗanda aka shirya domin awa guda, da yini guda, da wata guda, da shekara guda, domin su kashe kashi na uku na mutane. Ru’ya ta Yohanna 9:14, 15.

On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.

A ranar 11 ga Satumba, 2001, saƙo na fari a tarihin dubu ɗari da arba’in da huɗu ya sami ƙarfi, sa’ad da aka “saki” Musulunci na Bala’i na uku. Amma nan da nan aka “kange” shi. ’Yar’uwa White ta bayyana dalilin da ya sa hakan ya faru, amma da fari ya kamata mu tuna cewa manufar Musulunci a farkon ambatonsa a cikin Littafi Mai Tsarki ita ce ta fusata al’ummai, gama hannun Isma’ila zai yi gāba da kowane mutum, kuma hannun kowane mutum zai yi gāba da Musulunci.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Sai mala’ikan Ubangiji ya ce mata, Ga shi, kina da juna biyu, za ki haifi ɗa namiji, kuma za ki sa masa suna Isma’ilu; domin Ubangiji ya ji wahalarki. Kuma zai zama mutum mai kamar daji; hannunsa zai kasance gāba da kowane mutum, hannun kowane mutum kuma gāba da shi; zai kuwa zauna a gaban dukan ’yan’uwansa. Farawa 16:11, 12.

The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.

Manufar Musulunci a annabcin Littafi Mai Tsarki ita ce ta haɗa dukan al’ummai su yi gaba da Musulunci, kafin Ƙungiyar Ɗinkin Duniya ta juya fushinta a kan masu kiyaye Asabar. A ranar 11 ga Satumba, 2001, duk wanda ya fahimci 9/11 a matsayin alamar farkon maimaituwar jerin abubuwan da suka faru na Millerite ya zama kamar “Daniyel” sa’ad da aka kai shi Babila na tsawon shekara saba’in. Yehoyakim yana nuna farkon wannan tsarin gwaji, kuma aka saki Musulunci na Masifa ta uku a lokacin, amma nan da nan aka riƙe shi a karkata, domin Allah ya iya hatimta mutanensa.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “An ba da wannan hangen nesa a shekara ta 1847 a lokacin da ’yan’uwan Advent masu kiyaye Asabar kaɗan ne ƙwarai, kuma daga cikinsu kaɗan ne suka ɗauka cewa kiyaye ta yana da isasshen muhimmanci har ya jawo layin rarrabuwa tsakanin mutanen Allah da marasa bangaskiya. Yanzu cikar wannan hangen nesa ta fara bayyana. ‘Farkon wancan lokaci na wahala,’ da aka ambata a nan, ba yana nufin lokacin da annobai za su fara a zubo ba, sai dai yana nufin ɗan gajeren lokaci kafin a zubo su, alhali Kristi yana cikin Wuri Mai Tsarki. A wancan lokaci, yayinda aikin ceto yake gab da ƙarewa, wahala za ta fara saukowa a kan duniya, kuma al’ummai za su yi fushi, duk da haka za a riƙe su cikin takura domin kada su hana aikin mala’ika na uku. A wancan lokaci ne ‘ruwan sama na ƙarshe,’ ko wartsakewa daga gaban Ubangiji, zai zo, domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya daram a lokacin da annobai bakwai na ƙarshe za a zubo.” Early Writings, 85.

Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”

Shekaru saba’in na Daniyel sun fara ne a ranar 11 ga Satumba, 2001, sa’ad da aka saki Musulunci, ya kuma fusata al’ummai ta wurin kai wa dabbar ƙasa ta Ru’ya ta Yohanna sura goma sha uku hari ba zato ba tsammani. Sa’an nan aka hana Musulunci motsi, domin aikin mala’ika na uku ya iya kammaluwa. Aikin mala’ika na uku shi ne hatimin mutanen Allah, kuma sa’ad da wannan aiki ya fara a ranar 11 ga Satumba, 2001, Ruwan Sama na Ƙarshe ya fara “yayyafa”. Daniyel sura ta ɗaya tana kwatanta tsarin gwajin dubu ɗari da arba’in da huɗu, wanda ya fara a ranar 11 ga Satumba, 2001, kuma yana ci gaba har sai “murya” ta biyu ta Ru’ya ta Yohanna sura goma sha takwas ta kira sauran garken Allah su fito daga Babila. Saboda haka, Daniyel yana wakiltar wasu mutane da suke yanzu cikin bauta ta ruhaniya, har zuwa ainihin ƙarshen tsarin gwajin. Ƙarshen lokacin gwaji a Daniyel sura ta ɗaya an bayyana shi a matsayin “ƙarshen kwanakin.”

> 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. Daniel 1:18–20.

> To, a ƙarshen kwanakin da sarki ya ce a kawo su ciki, sai shugaban bayi masu yanke ya kawo su a gaban Nebukadnezzar. Sai sarki ya yi magana da su; kuma a cikinsu duka ba a sami kowa kamar Daniyel, Hananiya, Mishael, da Azariya ba: saboda haka suka tsaya a gaban sarki. Kuma cikin dukan al’amuran hikima da fahimta da sarki ya bincaye su a kai, ya same su sun fi dukan masu sihiri da masu taurari da suke cikin dukan mulkinsa sau goma. Daniyel 1:18–20.

The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.

Jarrabawa ta uku, wadda take wakiltar gwajin annabci na tantancewa ga Daniyel da waɗannan mutane uku masu daraja, ita ce sa’ad da Nebukadnezzar ya yi musu shari’a, aka kuma same su “sun fi dukan masu sihiri da masu taurari da suke cikin dukan mulkinsa ninki goma.” Jarrabawa ta uku tana wakiltar shari’a, kuma shari’ar ta faru ne a “ƙarshen kwanakin.” A cikin littafin Daniyel, “ƙarshen kwanakin” shi ne inda Daniyel yake tsaye a cikin rabonsa.

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Da yawa za a tsarkake su, a mai da su farare, kuma a gwada su; amma mugaye za su aikata mugunta; ba kuwa ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta…. Mai albarka ne wanda ya jira, ya kuma kai ga kwanaki dubu ɗaya da ɗari uku da talatin da biyar. Amma kai (Daniyel) ka tafi tafiyarka har zuwa ƙarshe: gama za ka huta, ka kuma tsaya cikin rabonka a ƙarshen kwanakin.’

> “The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.

> “Lokaci ya yi da Daniyel zai tsaya a rabonsa. Lokaci ya yi da hasken da aka ba shi zai tafi zuwa ga duniya kamar ba a taɓa yi ba a dā. Idan waɗanda Ubangiji ya yi musu abubuwa masu yawa haka za su yi tafiya cikin hasken, saninsu game da Almasihu da annabce-annabcen da suka shafe Shi za su ƙaru ƙwarai yayin da suke kusantar ƙarshen tarihin wannan duniya.” The Seventh-day Adventist Bible Commentary, juzu’i na 4, 1174.

Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”

’Yar’uwa White ta bayyana “ƙarshen kwanaki” da alaƙa da aikin tsarkakewa na aya ta goma ta Daniel sura ta goma sha biyu. Sau da yawa tana amfani da aya ta goma tare da ta aya ta goma sha uku, “ƙarshen kwanaki.”

> “‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’

> “‘Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta; ba kuwa ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta…. Mai albarka ne wanda yake jira, ya kuma kai ga kwanaki dubu ɗaya da ɗari uku da talatin da biyar. Amma kai (Daniyel) ka tafi hanyarka har zuwa ƙarshe: gama za ka huta, ka kuma tsaya a rabonka a ƙarshen kwanaki.’”

> “Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘At that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’

> “Daniyel yana tsaye yau a matsayinsa, kuma dole ne mu ba shi wuri ya yi magana da mutane. Saƙonmu kuwa ya kamata ya fita kamar fitila mai ƙonewa. ‘A wannan lokaci Mika’ilu zai tashi tsaye, babban sarki wanda yake tsayawa domin ’ya’yan mutanenka: kuma za a yi wani lokaci na wahala, irin wanda ba a taɓa yin irinsa ba tun da aka yi al’umma har zuwa wannan lokaci ɗin: kuma a wannan lokaci za a kuɓutar da mutanenka, kowane ɗaya da za a same shi rubutacce a cikin littafin. Kuma da yawa daga cikin waɗanda suke barci a cikin ƙurar ƙasa za su farka, waɗansu zuwa rai madawwami, waɗansu kuma zuwa kunya da ƙyama madawwamiya. Kuma masu hikima za su haskaka kamar hasken sararin sama; waɗanda kuma suke juyar da mutane da yawa zuwa ga adalci kuma kamar taurari har abada abadin.’

> “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.

> “Waɗannan kalmomi suna gabatar da aikin da ya kamata mu yi a waɗannan kwanaki na ƙarshe. Ba mu ma farka rabin gwargwado ba. Ba mu da ikon da yake da muhimmanci domin aikata aikin da dole ne a yi. Dole ne mu shigo cikin rai, mu shigo cikin haɗin kai. Yanzu, a dai wannan lokaci, dole ne mu tsaya a wannan matsayi inda tuba da gafara za su zama fitattun siffofin aikinmu. Kada a sami jayayya ko kaɗan. Ya makara ƙwarai a shiga tare da Shaidan cikin aikinsa na makantar da idanu. Ya makara ƙwarai a mai da hankali ga ruhohi masu ruɗi da koyarwar aljanu.”

> “I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.

> “An umurce ni in faɗa cewa sa’ad da Ruhu Mai Tsarki ya ba da harshe da furuci, za mu ga aikin da aka yi irinsa a ranar Fentikos. Wakilan Almasihu za su yi aiki da hikima. Ba za a sami wani mutum a nan da wani a can suna neman rushewa da hallakarwa ba.

> “‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.

> “‘Kafin umurnin ya fito, kafin ranar ta shuɗe kamar ƙaiƙayi, kafin zafin fushin Ubangiji ya zo a kanku, kafin ranar fushin Ubangiji ta zo a kanku, ku nemi Ubangiji, dukanku masu tawali’u na duniya, waɗanda suka aikata shari’arsa; ku nemi adalci, ku nemi tawali’u: wataƙila za a ɓoye ku a ranar fushin Ubangiji.’” Australian Union Conference Record, Maris 11, 1907.

The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.

Hatimin mutanen nan dubu ɗari da arba’in da huɗu, wanda shekaru saba’in na bauta na Daniyel a Babila suke wakilta, an wakilta shi a Daniyel sura ta goma sha biyu, aya ta goma. Ayar tana ɗauke da alamar “gaskiya” domin tana bayyana matakai uku da suke siffofin kalmar Ibrananci ta “gaskiya.” Mutane da yawa za a tsarkake su, a mai da su farare, sa’an nan kuma a gwada su. An tsarkake Daniyel da jarumai ukun nan ta wurin tsoron Allah a sura ta ɗaya, domin sun ƙudura kada su ci abincin Babila. Sa’an nan suka bayyana fuska da aka mai da mafi kyau da ƙiba fiye da na waɗanda suka ci abincin Babila. Fuskarsu ita ce adalcin Almasihu wanda shi ne fararen tufafi. Sa’an nan kuma aka gwada su sa’ad da suka shiga cikin shari’ar Nebukadnezzar, a ƙarshen kwanakin.

At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”

A “ƙarshen kwanaki,” sa’ad da Daniyel ya tsaya “a rabonsa”, “sanin Almasihu da annabce-annabcen da suka shafe Shi za su ƙaru ƙwarai” ga mutanen Allah. Nebukadnezzar ya lura cewa a cikin “duk al’amuran hikima da fahimta,” an “same” Daniyel da waɗannan mutum uku na kirki “sun fi dukan matsafa da masu taurari da suke cikin dukan mulkinsa sau goma.”

Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”

Surar Daniyel ta ɗaya tana kwatanta gogewar mutum ɗari da arba’in da huɗu, waɗanda suke bi ta cikin tsarin gwaji mai matakai uku. Da take sharhi a kan wannan tsari, Sister White ta ce, “Waɗannan kalmomi suna gabatar da aikin da ya kamata mu yi a waɗannan kwanaki na ƙarshe. Ba mu ma farka rabin yadda ya kamata ba. Ba mu da ikon da yake da muhimmanci domin yin aikin da dole ne a yi. Dole ne mu shiga cikin rai, mu shiga cikin haɗin kai. Yanzu, a wannan lokaci na yanzu, dole ne mu tsaya a wannan matsayi inda tuba da gafara za su zama fitattun siffofin aikinmu. Kada a sami jayayya ko kaɗan.”

The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.

Tsarin gwaji da yake kaiwa ga “ƙarshen kwanaki,” yana kaiwa ga tashin matattu na shaidu biyun da ke cikin Ru’ya ta Yohanna sura ta goma sha ɗaya. Aikin da ya kamata mu yi yanzu shi ne mu karɓi saƙon 11 ga Satumba, 2001 mu farka, kamar yadda ƙasusuwan nan busassu matattu suke wakilta. “Dole ne mu rayu, mu shiga cikin haɗin kai.” Sa’ad da muka yi haka, manyan siffofin aikinmu za su zama “tuba da gafara.” Babban siffar aikinmu ana wakilta ta wurin Daniyel a sura ta tara, sa’ad da yake yin addu’ar Lawiyawa ashirin da shida, yana roƙon gafarar zunubansa, da zunuban kakanninsa, tare kuma da amincewa cewa ya kasance yana tafiya saɓanin Allah tun daga rashin cikar buri da ya nuna farkon lokacin jinkiri a ranar 18 ga Yuli, 2020. Haka nan dole ne ya kuma amince cewa Allah ya kasance yana tafiya saɓaninsa a cikin wannan lokaci ɗaya. Daniyel yana wakiltar waɗanda suka shiga cikin bautar “shekaru saba’in”, tun daga 18 ga Yuli, 2020.

The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.

Shekaru saba’in alama ce ta “lokuta bakwai” na Littafin Firistoci ashirin da shida. Littafin Tarihi ya sanar da mu cewa shekarun saba’in su ne lokacin da ƙasar za ta “more” asabbatan da ba a bar ta ta more su ba saboda tawayen Isra’ila ta dā ga alkawarin Littafin Firistoci ashirin da biyar.

> To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.

> Domin cika maganar Ubangiji ta bakin Irmiya, har sai ƙasar ta more hutunta na Asabaci: gama muddin tana kwance a kufai ta kiyaye Asabaci, domin a cika shekara saba’in. 2 Tarihi 36:21.

As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.

A matsayin alamar wani “hamada” na annabci, “kwana uku da rabi” da shaidu biyu na Wahayi sura ta goma sha ɗaya suka yi matattu a kan titi bayan 18 ga Yuli, 2020, alama ce ta “shekaru saba’in”, kuma alama ce ta “lokuta bakwai” kuma. A “ƙarshen kwanakin,” alama ce ta ƙarshen kwanakin annabci waɗanda aka rufe a cikin littafin Daniyel.

In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.

A cikin 1798, an buɗe littafin Daniyel, kuma Daniyel ya tsaya a matsayinsa, a shirye ya cika manufarsa.

> “When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.

> “Sa’ad da Allah ya ba wa mutum wani aiki na musamman da zai yi, sai ya tsaya a wurinsa da matsayinsa kamar yadda Daniyel ya yi, a shirye ya amsa kiran Allah, a shirye ya cika nufinsa.” Manuscript Releases, juzu’i na 6, 108.

On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.

A ranar 22 ga Oktoba, 1844, cikin cikar annabcin Daniyel sura ta takwas, aya ta goma sha huɗu, littafin Daniyel ya sāke tsayawa a wurinsa. 1798 da 1844 su ne ƙarshen fushin farko da na biyu, sabili da haka suna nuna ƙarshen “zamani bakwai.” “Ƙarshen kwanakin” a cikin littafin Daniyel alama ce ta ƙarshen bautar da “zamani bakwai” suke wakilta. A cikin Daniyel sura ta huɗu, Nebukadnezzar ya rayu kamar dabba yayin da “zamani bakwai” suka shige a kansa. A “ƙarshen kwanakin,” an mayar masa da mulkinsa da hankalinsa.

> And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.

> Kuma a ƙarshen kwanakin nan ni, Nebukadnezzar, na ɗaga idanuna zuwa sama, hankalina kuwa ya komo gare ni, sai na albarkaci Maɗaukaki, na kuma yabi da girmama Shi wanda yake rayayye har abada, wanda mulkinsa madawwamin mulki ne, mulkinsa kuwa daga tsara zuwa tsara yake. Kuma dukan mazaunan duniya an ɗauke su kamar ba kome ba; shi kuma yana aikatawa bisa ga nufinsa cikin rundunar sama, da kuma a cikin mazaunan duniya; ba kuwa wanda zai iya hana hannunsa, ko ya ce masa, Me kake yi? A wannan lokaci hankalina ya komo gare ni; saboda ɗaukakar mulkina kuma, darajata da haskena suka dawo gare ni; mashawartana da manyana kuwa suka neme ni; aka kuwa tabbatar da ni a cikin mulkina, aka kuma ƙara mini mafificiyar ɗaukaka. Daniyel 4:34–36.

The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.

Ana wakiltar ƙarshen lokacin hatimcewar dubu ɗari da arba’in da huɗu a matsayin “ƙarshen kwanaki,” sabili da haka yana wakiltar ƙarshen alama na “shekaru saba’in” da kuma na “lokuta bakwai.” A wannan lokaci, “tuba da gafara” za su zama siffofin da ke wakiltar aikin waɗanda a dā suka mutu a kan titin da ya ratsa kwarin ƙasusuwan matattu busassu.

The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.

Siffar bayyananniya ta aikin tuba na dubu ɗari da arba’in da huɗu an wakilta ta a cikin Ezekiyel sura tara, a matsayin “nishi da kuka.” Sa’ad da mutanen Allah suka furta kuma suka rabu da zunubansu na kansu, sa’ad da suka yarda cewa sun maimaita irin zunuban kakanninsu, sa’ad da suka ajiye girman kai na ra’ayinsu suka kuma amince cewa suna tafiya saɓanin Allah, haka kuma cewa Shi ma yana tafiya saɓanin su tun daga lokacin jinkiri da ya iso a ranar 18 ga Yuli, 2020, sa’an nan za a same su suna da iko na annabci “sau goma” fiye da dukan sauran masu ikirarin hikima a cikin mulkin.

The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.

Tsarin hatimin ya fara ne da sakin Musulunci, sa’an nan kuma da tsare shi. Wannan tsari yana ƙarewa kamar yadda ya fara, sa’ad da aka sake sakin Musulunci. Ana sake shi a ƙarshen kwanakin lokacin hatimi, wanda ga Daniyel shi ne umarnin Sairus da ya kira mutane su fito daga Babila. A can ne, a ƙarshen kwanakin tsarkakewa, a shari’ar “umarnin” dokar Lahadi a Amurka, za a tarar masu aminci suna da ikon annabci “sau goma fiye da haka.”

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> “Kuna ɗaukar zuwan Ubangiji a matsayin abin da yake da nisa ƙwarai. Na ga ruwan sama na ƙarshen lokaci yana zuwa [cikin gaggawa kamar] kukan tsakar dare, tare da iko sau goma.” Spalding and Magan, 5.

We will begin the consideration of Daniel chapter two in the next article.

Za mu fara nazarin sura ta biyu ta Daniyel a makala ta gaba.

> “This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

> “Wannan shi ne kiran tsakar dare, wanda zai ba da ƙarfi ga saƙon mala’ika na biyu. An aiko mala’iku daga sama domin su tayar da tsarkaka masu karaya gwiwa, su kuma shirya su domin babban aikin da ke gabansu. Ba mafi hazaƙar maza ne suka fara karɓar wannan saƙo ba. An aiko mala’iku zuwa ga masu tawali’u da sadaukarwa, suka kuma tilasta musu su ɗaga kiran, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’ Waɗanda aka ɗora wa alhakin wannan kira suka yi sauri, kuma cikin ikon Ruhu Mai Tsarki suka shelanta saƙon, suka kuma tayar da ’yan’uwansu masu karaya gwiwa. Wannan aiki bai tsaya ga hikima da ilimin mutane ba, sai dai ga ikon Allah, kuma tsarkakansa da suka ji kiran ba su iya yin tsayayya da shi ba. Mafi ruhi ne suka fara karɓar wannan saƙo, kuma waɗanda a dā suka kasance suna jagoranci a cikin aikin su ne na ƙarshe wajen karɓarsa da kuma taimakawa wajen ƙara ƙarfafa kiran, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’” Early Writings, 238.

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