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# The Book of Daniel - Number One

Littafin Daniyel - Na Ɗaya

The Ulai and Hiddekel

Ulai da Hiddekel

Author

Jeff Pippenger

Published

November 21, 2023

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> “Ministers and people declared that the prophecies of Daniel and the Revelation were incomprehensible mysteries. But Christ directed his disciples to the words of the prophet Daniel concerning events to take place in their time, and said, ‘Whoso readeth, let him understand.’ Matthew 24:15. And the assertion that the Revelation is a mystery, not to be understood, is contradicted by the very title of the book: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass. . . . Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ Revelation 1:1–3.

> “Masu hidima da jama’a sun bayyana cewa annabce-annabcen Daniyel da Wahayin Yahaya asirai ne marasa ganewa. Amma Kristi ya karkatar da almajiransa ga kalmomin annabi Daniyel game da abubuwan da za su faru a zamaninsu, ya ce, ‘Duk mai karantawa, bari ya gane.’ Matiyu 24:15. Kuma ikirarin cewa Wahayin Yahaya asiri ne, wanda ba za a iya fahimta ba, an warware shi da ainihin taken littafin kansa: ‘Wahayin Yesu Almasihu, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole ne su faru ba da daɗewa ba.... Mai albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa; gama lokaci ya yi kusa.’ Wahayin Yahaya 1:1–3.”

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation. None of these can claim the blessing promised. All who ridicule the subjects of the prophecy, and mock at the symbols here solemnly given, all who refuse to reform their lives, and prepare for the coming of the Son of man, will be unblest.

> “Annabin ya ce: ‘Albarka ta tabbata ga mai karantawa’—akwai waɗanda ba za su karanta ba; albarkar ba tasu ba ce. ‘Da waɗanda suke ji’—akwai kuma waɗansu da suke ƙi su saurari wani abu game da annabce-annabcen; albarkar ba ta ga wannan rukuni. ‘Kuma su kiyaye waɗannan abubuwan da aka rubuta a cikinsa’—mutane da yawa suna ƙin kula da gargaɗai da umarnan da suke ƙunshe cikin Ru’ya ta Yohanna. Babu ɗayansu da zai iya da’awar albarkar da aka yi alkawari da ita. Dukan waɗanda suke yi wa batutuwan annabcin ba’a, kuma suke izgili da alamomin da aka bayar a nan da tsanani mai tsarki, dukan waɗanda suka ƙi su gyara rayuwarsu, su kuma shirya domin zuwan Ɗan mutum, ba za su sami albarka ba.

> “In view of the testimony of Inspiration, how dare men teach that the Revelation is a mystery, beyond the reach of human understanding? It is a mystery revealed, a book opened. The study of the Revelation directs the mind to the prophecies of Daniel, and both present most important instruction, given of God to men, concerning events to take place at the close of this world’s history.” The Great Controversy, 340.

> “Bisa ga shaidar Ruhun Wahayi, ta yaya mutane za su yi ƙarfin halin koyar da cewa Ru’ya ta Yohanna asiri ne, wanda ya fi ƙarfin fahimtar ɗan Adam? Asiri ne da aka bayyanar, littafi ne a buɗe. Nazarin Ru’ya ta Yohanna yana karkatar da tunani zuwa ga annabce-annabcen Daniyel, kuma su biyun suna gabatar da muhimmin koyarwa ƙwarai, wadda Allah ya ba mutane, game da abubuwan da za su faru a ƙarshen tarihin wannan duniya.” The Great Controversy, 340.

The “study of the Revelation directs the mind to the prophecies of Daniel.” Some persons only see prophecy within the book of Daniel. But Daniel presents two lines of truth and the truth that represent his prophecies are the last six chapters of his book. The first six chapters present illustrated prophecy, that, by and large, are still unrecognized. Before we consider the first six chapters of Daniel, we will explain why there is actually only two prophecies represented in the last six chapters of Daniel. Sister White points out the two prophecies by referring to the two great rivers of Shinar. When we accept the symbolism she sets forth we find the key to see two, and only two prophecies in the last six chapters of Daniel.

Nazarin littafin Ru’ya ta Yohanna yana karkatar da tunani zuwa ga annabce-annabcen Daniyel. Wasu mutane suna ganin annabci ne kawai a cikin littafin Daniyel. Amma Daniyel ya gabatar da layuka biyu na gaskiya, kuma gaskiyar da ke wakiltar annabce-annabcensa ita ce surori shida na ƙarshe na littafinsa. Surori shida na farko suna gabatar da annabci a misali, wanda, gaba ɗaya, har yanzu ba a gane shi ba. Kafin mu yi la’akari da surori shida na farko na Daniyel, za mu bayyana dalilin da ya sa a zahiri akwai annabce-annabce biyu kaɗai da aka wakilta a cikin surori shida na ƙarshe na Daniyel. Sister White ta nuna waɗannan annabce-annabce biyu ta wajen ishara ga manyan koguna biyu na Shinar. Sa’ad da muka karɓi alamar da ta shimfiɗa, sai mu sami mabuɗin ganin annabce-annabce biyu, kuma biyu kaɗai, a cikin surori shida na ƙarshe na Daniyel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Hasken da Daniyel ya karɓa daga wurin Allah an ba shi musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin kogunan Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan cika, kuma duk abubuwan da aka faɗa tun da farko za su zo su cika nan ba da daɗewa ba.” Testimonies to Ministers, 112.

The vision of chapter eight was given by the Ulai river.

An ba da wahayin babi na takwas a bakin kogin Ulai.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> A shekara ta uku ta mulkin sarki Belshazzar, wahayi ya bayyana gare ni, ni kuwa Daniyel, bayan wancan da ya bayyana gare ni tun da farko. Sai na ga a cikin wahayi; kuma ya kasance, sa’ad da na gani, ina a Shushan, a cikin fādar, wadda take a lardin Elam; sai na ga a cikin wahayi, kuma ina bakin kogin Ulai. Daniyel 8:1, 2.

When we took the paragraph from Testimonies to Ministers, where Sister White referenced “the Ulai and Hiddekel” and called them “the great rivers of Shinar” we were dissecting that paragraph from one of the most important commentaries on the study of the books of Daniel and Revelation in Sister White’s writings. In the passage she states, “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work.”

Sa’ad da muka ɗauki sakin layin daga *Testimonies to Ministers*, inda ’Yar’uwa White ta ambaci “Ulai da Hiddekel” kuma ta kira su “manyan kogunan Shinar,” muna warware wannan sakin layin ne daga ɗaya daga cikin muhimman sharhuna a kan nazarin littattafan Daniyel da Ru’ya ta Yohanna a cikin rubuce-rubucen ’Yar’uwa White. A cikin wannan nassi ta ce, “Akwai bukatar a yi nazarin Maganar Allah da kusanci sosai; musamman kuwa ya kamata a mai da hankali ga Daniyel da Ru’ya ta Yohanna fiye da kowane lokaci a tarihin aikinmu.”

If we closely study the first two verses we just cited from Daniel chapter eight they provide two internal witnesses to a fact that is often overlooked. Daniel says “in the third year of” Belshazzar “a vision appeared unto me.” Then he adds, “after that which appeared to me at the first.” This verse can be understood two ways, and either way produces the identical conclusion.

Idan muka yi nazari sosai a kan ayoyi biyu na farko da muka ambata daga sura ta takwas ta Daniel, za su ba da shaidu biyu na cikin nassi game da wani al’amari da ake yawan yin biris da shi. Daniel ya ce, “a shekara ta uku ta” Belshazzar “wani wahayi ya bayyana gare ni.” Sa’an nan ya ƙara da cewa, “bayan wancan da ya bayyana gare ni da farko.” Ana iya fahimtar wannan aya ta hanyoyi biyu, kuma kowace hanya tana kaiwa ga daidai wannan ƙarshe.

The angel Gabriel was the one that brought prophetic light to Daniel, as he did with all the prophets, for he had replaced Satan as the heavenly light bearer. This means that every prophetic rule that is located in the Scriptures was guided by Gabriel. Whether Daniel understood it or not, in verse one of chapter eight, not only is he identifying an important prophetic observation, but he provides two witnesses of the important prophetic observation in the verse. What Daniel recorded in verse one, is that he had received a vision previous to the vision he received by the Ulai river. The vision by the Ulai river came in Belshazzar’s third year. The vision, before the vision by the Ulai river, came in the first year of Belshazzar.

Mala’ikan Jibra’ilu ne ya kawo wa Daniyel hasken annabci, kamar yadda ya yi wa dukan annabawa, gama ya maye gurbin Shaidan a matsayin mai ɗaukar hasken sama. Wannan yana nufin cewa kowace ƙa’idar annabci da take cikin Nassosi Jibra’ilu ne ya jagorance ta. Ko Daniyel ya fahimce ta ko bai fahimce ta ba, a aya ta ɗaya ta sura ta takwas, ba kawai yana nuna wani muhimmin abin lura na annabci ba ne, amma kuma yana ba da shaidu biyu na wannan muhimmin abin lura na annabci a cikin ayar. Abin da Daniyel ya rubuta a aya ta ɗaya shi ne cewa ya karɓi wahayi tun kafin wahayin da ya karɓa a bakin kogin Ulai. Wahayin da ya zo a bakin kogin Ulai ya zo ne a shekara ta uku ta Belshazzar. Wahayin da ya rigaya kafin wahayin da ya zo a bakin kogin Ulai ya zo ne a shekara ta farko ta Belshazzar.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> A cikin shekara ta fari ta Belshazzar sarkin Babila, Daniyel ya yi mafarki da wahayi a kansa yana kan gadonsa; sa’an nan ya rubuta mafarkin, ya kuma bayyana muhimman abubuwan da ya gani. Daniyel 7:1.

In verse one of chapter eight, Daniel is identifying that he also had a vision in the first year of Belshazzar, because he says, “after that which appeared to me at the first.” Did the Ulai vision appear after the vision of Belshazzar’s first year, or did the vision appear after the first of the two parallel visions? Either answer is correct. The vision of the Ulai river is the same vision as the vision of chapter seven. Gabriel is employing the prophetic principle of “repeat and enlarge,” and simultaneously the rule that upon the testimony of two establishes a thing. Both visions address the kingdoms of Bible prophecy.

A aya ta ɗaya ta sura ta takwas, Daniyel yana bayyana cewa shi ma ya ga wahayi a shekara ta fari ta Belshazzar, domin ya ce, “bayan abin da ya bayyana mini tun da fari.” Shin wahayin Ulai ya bayyana ne bayan wahayin shekarar fari ta Belshazzar, ko kuwa wahayin ya bayyana ne bayan na farkon waɗannan wahayoyi biyu masu tafiya a layi ɗaya? Kowace amsa daidai ce. Wahayin kogin Ulai shi ne wannan wahayin da yake iri ɗaya da na sura ta bakwai. Jibrilu yana amfani da ƙa’idar annabci ta “maimaitawa da faɗaɗawa,” kuma a lokaci guda da ƙa’idar cewa a kan shaidar biyu ne ake tabbatar da abu. Dukan wahayoyin biyu suna magana game da masarautun annabcin Littafi Mai Tsarki.

The vision of chapter seven, portrays those kingdoms as beasts of prey, thus emphasizing and presenting them in the setting of their civil power. The vision of chapter eight, portrays those same kingdoms with symbols from God’s sanctuary service, though each of the symbols of the sanctuary service are purposely corrupted, in order to represent a counterfeit worship. Daniel eight, portrays the same kingdoms as the vision of chapter seven, but it places the kingdoms in their religious setting.

Wahayin sura ta bakwai yana nuna waɗannan mulkoki a matsayin dabbobin farauta, ta haka yana jaddadawa kuma yana gabatar da su a mahallin ikon farar hula nasu. Wahayin sura ta takwas kuwa yana nuna waɗannan mulkoki ɗin nan da alamomi daga hidimar Wuri Mai Tsarki na Allah, ko da yake kowace alama daga hidimar Wuri Mai Tsarki an lalata ta da gangan domin ta wakilci ibadar ƙarya. Daniyel takwas yana nuna waɗannan mulkoki iri ɗaya kamar yadda wahayin sura ta bakwai ya yi, amma yana sanya mulkokin a cikin mahallin addininsu.

The Ulai vision of Daniel chapter eight repeats and enlarges the vision of chapter seven. Chapter seven identifies the civil aspect of the kingdoms of Bible prophecy, and chapter eight identifies the religious aspect of the kingdoms of Bible prophecy. When this is recognized, it can then be understood that chapters seven and eight are the same vision. Chapter nine is where Gabriel comes to give the explanation of the element of time in the vision of chapter eight. Therefore, the vision of the Ulai represents chapters seven, eight and nine of the book of Daniel. The river Hiddekel is then introduced in chapter ten.

Wahayin Ulai na sura ta takwas ta littafin Daniyel yana maimaitawa kuma yana faɗaɗa wahayin sura ta bakwai. Sura ta bakwai tana bayyana ɓangaren farar hula na mulkokin annabcin Littafi Mai Tsarki, kuma sura ta takwas tana bayyana ɓangaren addini na mulkokin annabcin Littafi Mai Tsarki. Sa’ad da aka gane wannan, sai a fahimci cewa surori na bakwai da na takwas wahayi ɗaya ne. Sura ta tara ce inda Jibrilu ya zo ya ba da bayani game da ɓangaren lokaci a wahayin sura ta takwas. Saboda haka, wahayin Ulai yana wakiltar surori na bakwai, takwas, da tara na littafin Daniyel. Sa’an nan kuma aka gabatar da kogin Hiddekel a sura ta goma.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.

> A shekara ta uku ta mulkin Sairus, sarkin Farisa, an bayyana wa Daniyel wani al’amari, wanda sunansa ake kira Belteshazzar; al’amarin kuwa gaskiya ne, amma lokacin da aka ƙayyade yana da tsawo; ya kuwa fahimci al’amarin, kuma ya sami ganewa game da wahayin. A waɗannan kwanaki ni, Daniyel, ina cikin makoki har tsawon cikakkun makonni uku. Ban ci gurasa mai daɗi ba, nama kuma ko ruwan inabi bai shiga bakina ba, ban kuma shafa wa kaina mai ko kaɗan ba, sai da cikakkun makonni uku suka cika. Kuma a rana ta ashirin da huɗu ga wata na fari, ina bakin babban kogin nan, wato Hiddekel. Daniyel 10:1–4.

The vision of the Hiddekel river introduces the prophetic history of the king of the north. It begins with the breakup of Alexander the Great’s kingdom, identifies the ebb and flow of the following history where ultimately the only two antagonists left from the disintegration of Alexander the Great’s former kingdom is a literal southern king versus a literal northern king. Ultimately it arrives at the history of the papacy, who then becomes the spiritual king of the north, who at the end of chapter eleven, comes to his end, Michael stands up and human probation closes. The simple overview is that the Ulai river vision is the internal vision of God’s sanctuary and host, and the Hiddekel river is the external vision of the enemy of God and His people during the same history. It is employing the same principle that is found in Revelation’s seven churches and seven seals.

Wahayin kogin Hiddekel ya gabatar da tarihin annabci na sarkin arewa. Yana farawa da rarrabuwar mulkin Aleksanda Mai Girma, ya kuma bayyana ja da baya da ci gaban tarihin da ya biyo baya, inda a ƙarshe abokan gaba biyu kaɗai da suka rage daga rushewar tsohuwar masarautar Aleksanda Mai Girma su ne sarki na kudu na zahiri a gāba da sarki na arewa na zahiri. Daga bisani yana kaiwa ga tarihin papanci, wanda sa’an nan ya zama sarkin arewa na ruhaniya, wanda a ƙarshen sura ta goma sha ɗaya, ya zo ga ƙarshe, Mika’ilu ya tashi tsaye kuma lokacin jarrabawar mutum ya ƙare. Sauƙaƙƙen taƙaitaccen bayani shi ne cewa wahayin kogin Ulai shi ne wahayin cikin gida na Haikalin Allah da rundunarsa, kuma kogin Hiddekel kuwa shi ne wahayin waje na maƙiyin Allah da mutanensa a cikin wannan tarihi ɗaya. Yana amfani da wannan ƙa’ida ɗaya da ake samu cikin ikilisiyoyi bakwai da hatimai bakwai na Ru’ya ta Yohanna.

> “Many ministers make no effort to explain Revelation. They call it an unprofitable book to study. They regard it as a sealed book, because it contains the record of figures and symbols. But the very name that has been given it, ‘Revelation,’ is a denial of this supposition. Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 8, 413.

> “Ministoci da yawa ba sa yin wani ƙoƙari su bayyana Ru’ya ta Yohanna. Suna kiran ta littafi marar amfani a yi nazari a kansa. Suna ɗaukarsa a matsayin littafi hatimce, domin yana ɗauke da bayanin siffofi da alamomi. Amma sunan kansa da aka ba shi, ‘Ru’ya,’ ƙaryata wannan zato ne. Ru’ya littafi ne hatimce, amma kuma buɗaɗɗen littafi ne. Yana rubuta abubuwan al’ajabi da za su faru a kwanakin ƙarshe na tarihin wannan duniya. Koyarwar wannan littafi tabbatacciya ce, ba ta sihiri ko rashin fahimta ba. A cikinsa an ɗauki irin wannan layin annabci kamar yadda yake a Daniyel. Wasu annabce-annabce Allah ya maimaita, ta haka yana nuna cewa dole ne a ba su muhimmanci. Ubangiji ba ya maimaita abubuwan da ba su da wani babban muhimmanci.” Manuscript Releases, juzu’i na 8, 413.

The same internal and external history that is represented in the book of Daniel is taken up in the book of Revelation. Aside from the prophetic light that is produced from these two visions, there is also a confirmation of the methodology of biblical interpretation that was adopted by William Miller, and thereafter by Future for America. Correctly considered, the book of Daniel, as well as the book of Revelation, are absolute gold mines for confirmation of the principles of prophetic interpretation that the Bible identifies within itself.

Tarihi na ciki da na waje iri ɗaya da aka wakilta a cikin littafin Daniyel an ɗauke shi a cikin littafin Ru’ya ta Yohanna. Ban da hasken annabci da ake samarwa daga waɗannan wahayoyi biyu, akwai kuma tabbaci na tsarin fassarar Littafi Mai Tsarki da William Miller ya runguma, sannan daga baya Future for America. Idan aka yi la’akari da su yadda ya dace, littafin Daniyel, haka kuma littafin Ru’ya ta Yohanna, hakikanin ma’adinan zinariya ne na tabbatar da ƙa’idodin fassarar annabci da Littafi Mai Tsarki da kansa yake bayyana a cikinsa.

The Ulai being the internal theme and the Hiddekel being the external, also represent the two prophecies that were to be unsealed at the “time of the end.” The Ulai was unsealed at the “time of the end” in 1798, and the Hiddekel was unsealed at the “time of the end” in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Ulai, kasancewarsa jigon cikin gida, da Hiddekel, kasancewarsa na waje, su ma suna wakiltar annabce-annabce biyu waɗanda za a buɗe hatiminsu a “lokacin ƙarshe.” An buɗe hatimin Ulai a “lokacin ƙarshe” a shekara ta 1798, kuma an buɗe hatimin Hiddekel a “lokacin ƙarshe” a shekara ta 1989, sa’ad da, kamar yadda aka bayyana a Daniyel sura ta goma sha ɗaya, aya ta arba’in, ƙasashen da suke wakiltar tsohuwar Tarayyar Soviet suka share ta ta hannun papacy da Amurka.

When these facts are recognized, it can then also be recognized that the two visions are actually one vision, the same as the prophetic history of the seven churches and the seven seals represent the same prophetic history. The two visions then become the avenue that the Lord used in the past movement of the first angel, and what the Lord will use in the current and future movement of the third angel, to produce a testing process as set forth in Daniel chapter twelve, verses nine and ten.

Sa’ad da aka gane waɗannan hujjoji, sai kuma a iya gane cewa a zahiri waɗannan wahayi biyu wahayi guda ne ɗaya, kamar yadda tarihin annabci na ikilisiyoyi bakwai da hatimai bakwai ke wakiltar tarihin annabci guda ɗaya. To, waɗannan wahayi biyu su ne hanyar da Ubangiji ya yi amfani da ita a tsohon motsi na mala’ika na fari, da kuma abin da Ubangiji zai yi amfani da shi a cikin motsi na yanzu da na gaba na mala’ika na uku, domin ya haifar da tsarin gwaji kamar yadda aka bayyana a Daniyel sura ta goma sha biyu, ayoyi tara da goma.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.

> Sai ya ce, Ka tafi, Daniyel; gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Mutane da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta; babu kuma ko ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

As an example of the unsealing of the Hiddekel in 1989, consider what inspiration has said.

A matsayin misali na warware hatimin Hiddekel a shekara ta 1989, ku yi la’akari da abin da wahayi ya faɗa.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “A cikin Ru’ya ta Yohanna ne dukkan littattafan Littafi Mai Tsarki suke haɗuwa kuma su ƙare. A nan ne cikar littafin Daniyel take. Ɗaya annabci ne; ɗayan kuma wahayi ne. Littafin da aka hatimce ba Ru’ya ta Yohanna ba ne, sai dai wannan ɓangare na annabcin Daniyel da ya shafi kwanaki na ƙarshe. Mala’ikan ya ba da umarni, ‘Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe.’ Daniyel 12:4.” Ayyukan Manzanni, 585.

Both the Ulai and Hiddekel relate to the last days, but Adventism has only been willing to acknowledge that 1798 was Daniel’s “time of the end,” when his book was to be unsealed. Yet the portion of the prophecy “relating to the last days” is more accurately the last six verses of Daniel chapter eleven, for those verses conclude with Michael standing up when human probation closes.

Dukansu Ulai da Hiddekel suna da dangantaka da kwanakin ƙarshe, amma Adventism ya kasance a shirye ne kawai ya amince cewa 1798 shi ne “lokacin ƙarshe” na Daniyel, lokacin da za a buɗe littafinsa. Amma ɓangaren annabcin da yake “dangane da kwanakin ƙarshe” mafi daidai shi ne ayoyi shida na ƙarshe na sura ta goma sha ɗaya ta littafin Daniyel, gama waɗannan ayoyi suna ƙarewa da Mikayel yana tashi tsaye sa’ad da ƙwarin gwajin ɗan adam ya ƙare.

The vision of the judgment, as identified in Daniel chapters seven, eight and nine, was sealed up until the “time of the end” in 1798. The light (which the Ulai vision that was unsealed produced) was the announcement of the opening of the investigative judgment, not the close of judgment. The light that was unsealed with the Hiddekel vision, identifies the close of the investigative judgment, and it is also the passage in Daniel that contains “the portion of the prophecy relating to the last days.”

Wahayin shari’ar, kamar yadda aka bayyana a surori na bakwai, takwas, da tara na Daniyel, an hatimce shi har zuwa “lokacin ƙarshe” a shekara ta 1798. Hasken (wanda wahayin Ulai da aka warware ya haifar) shi ne sanarwar buɗewar shari’ar bincike, ba ƙarshen shari’a ba. Hasken da aka warware tare da wahayin Hiddekel, yana nuna ƙarshen shari’ar bincike, kuma shi ma shi ne nassi a cikin Daniyel da ya ƙunshi “ɓangaren annabcin da ya shafi kwanakin ƙarshe.”

The unsealing in 1798 announced the opening of the investigative judgment. The unsealing in 1989 announced the near-approaching close of the investigative judgment. The signature of Alpha and Omega is easily seen in the book of Daniel, but only if you know what it is, and are willing to look for it.

Buɗewar hatimin a 1798 ta sanar da buɗewar shari’ar bincike. Buɗewar hatimin a 1989 ta sanar da ƙarshen shari’ar bincike da ke gabatowa ƙwarai. Sa hannun Alfa da Omega ana iya ganinsa cikin sauƙi a littafin Daniyel, amma sai dai idan ka san abin da yake, kuma kana shirye ka neme shi.

When probation closes in Daniel chapter eleven, verse forty-five, the signature of Alpha and Omega is recorded. The beginning of Daniel illustrates exactly where it ends. It begins with a literal war between literal Babylon and literal Israel, and literal Babylon is victorious.

Sa’ad da lokacin jarrabawa ya ƙare a cikin Daniel sura ta goma sha ɗaya, aya ta arba’in da biyar, an rubuta sa hannun Alpha da Omega. Farkon littafin Daniel yana nuna daidai inda ya ƙare. Ya fara da yaƙi na zahiri tsakanin Babila ta zahiri da Isra’ila ta zahiri, kuma Babila ta zahiri ce ta yi nasara.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> A shekara ta uku ta mulkin Yehoyakim, sarkin Yahuza, Nebukadnezzar, sarkin Babila, ya zo Urushalima, ya kewaye ta. Ubangiji kuwa ya ba da Yehoyakim, sarkin Yahuza, a hannunsa, tare da waɗansu daga cikin kayayyakin gidan Allah; waɗanda ya kwashe zuwa ƙasar Shinar, zuwa gidan allahnsa; ya kuma kai kayayyakin cikin gidan taskar allahnsa. Daniyel 1:1, 2.

In Daniel chapter eleven, verse forty-five a spiritual war between spiritual Babylon, symbolized as “the king of the north”, and spiritual Israel, represented by “the glorious holy mountain”, concludes, and spiritual Israel is victorious over spiritual Babylon.

A cikin Daniel sura ta goma sha ɗaya, aya ta arba’in da biyar, yaƙin ruhaniya tsakanin Babila ta ruhaniya, wadda aka alamta da “sarkin arewa”, da Isra’ila ta ruhaniya, wadda “tsaunin tsarki mai ɗaukaka” ya wakilta, ya kai ga ƙarshe, kuma Isra’ila ta ruhaniya ta yi nasara a kan Babila ta ruhaniya.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And 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. Daniel 11:45; 12:1.

> Kuma zai kafa alfarfuna na fadarsa tsakanin tekuna a kan dutsen tsarki mai ɗaukaka; amma zai kai ga ƙarshensa, ba kuwa wanda zai taimake shi. Kuma a wannan lokaci Mika’ilu zai tashi tsaye, babban yarima wanda yake tsayawa domin ’ya’yan mutanenka: za kuma a yi lokacin wahala, irin wanda bai taɓa kasancewa ba tun da aka yi al’umma har zuwa wannan lokaci ɗin: kuma a wannan lokaci za a ceci mutanenka, kowane mutum da za a same shi a rubuce cikin littafin. Daniyel 11:45; 12:1.

The books of Daniel and Revelation are one book:

Littattafan Daniyel da Ru’ya ta Yohanna littafi ɗaya ne:

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Littattafan Daniyel da Ru’ya ta Yohanna ɗaya ne. Ɗaya annabci ne, ɗayan kuma wahayi ne; ɗaya littafi ne da aka hatimce, ɗayan kuma littafi ne da aka buɗe. Yohanna ya ji asiran da tsawa-ta-tsawa suka furta, amma an umarce shi kada ya rubuta su.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

The two books, which are one book, are the masterpiece of the angel Gabriel’s prophetic instruction. I write this knowing full well that what Gabriel delivered to Daniel and John came from Jesus, who received it from the Father. My point is not to lift up Gabriel, but to lift up the profound revelation of the evidences in both books, of how the Alpha and Omega designed prophetic rules of biblical interpretation which were to be represented within the two books, if we are willing to see.

Littattafan biyu, waɗanda littafi guda ne, su ne fitacciyar gwanintar koyarwar annabci ta mala’ika Jibrilu. Na rubuta wannan ina sane ƙwarai da cewa abin da Jibrilu ya isar wa Daniyel da Yohanna ya fito ne daga Yesu, wanda ya karɓe shi daga wurin Uba. Manufata ba ita ce in ɗaukaka Jibrilu ba, sai dai in ɗaukaka zurfafan wahayi na hujjojin da suke cikin littattafan biyu, na yadda Alfa da Omega ya tsara ƙa’idojin annabci na fassarar Littafi Mai Tsarki waɗanda za a wakilta a cikin littattafan biyu, idan muna shirye mu gani.

Let me remind you that, at this point, my purpose and intent is not to present an interpretation of the two prophecies of the Ulai and Hiddekel rivers. My purpose and intent are to deal with the prophecies in the first six chapters of Daniel’s book. I am simply making a case for the fact that the books of Daniel and Revelation are, perhaps, the most profoundly constructed books in the Word of God. They present the prophetic message, while also identifying God’s character, while also identifying the very rules necessary to be employed if a person would know the prophecies, and also know the One who set forth the prophecies.

Bari in tunatar da ku cewa, a wannan lokaci, manufata da nufina ba su ne in gabatar da fassarar annabce-annabcen biyu na kogunan Ulai da Hiddekel ba. Manufata da nufina su ne in yi hulɗa da annabce-annabcen da suke cikin babi shida na farko na littafin Daniyel. Ina kawai kafa hujja ne a kan gaskiyar cewa littattafan Daniyel da Ru’ya ta Yohanna su ne, wataƙila, littattafan da aka gina cikin zurfi fiye da kowane a cikin Maganar Allah. Suna gabatar da saƙon annabci, tare kuma da bayyana halin Allah, tare kuma da bayyana ainihin ƙa’idodin da ya wajaba a yi amfani da su idan mutum zai san annabce-annabcen, kuma ya san Wanda ya gabatar da annabce-annabcen.

Another example of the profound nature of the books is Daniel’s presentation of the “seven times” of Leviticus twenty-six. The prophecy of the “seven times” was and is to be the “stumbling stone” for God’s people, both in ancient Israel, in the Millerite movement of the first angel, and also in the current and future movement of the third angel. A “stumbling stone”, by simple definition, is something that you do not see, even though it is clearly there. Therefore, once you recognize the “seven times” in the book of Daniel, you see that it is clearly there, but you also see that it is hidden to those who choose not to see.

Wani misali na zurfin waɗannan littattafai shi ne yadda Daniyel ya gabatar da “lokuta bakwai” na Littafin Firistoci ashirin da shida. Annabcin “lokuta bakwai” ya kasance kuma har yanzu yana zama “dutsen tuntuɓe” ga mutanen Allah, duka a tsohuwar Isra’ila, a cikin motsin Milleriyawa na mala’ika na fari, haka kuma a cikin motsin mala’ika na uku na yanzu da na gaba. “Dutsen tuntuɓe”, bisa ma’ana mai sauƙi, wani abu ne da ba ka gani, ko da yake a fili yake a wurin. Saboda haka, da zarar ka gane “lokuta bakwai” a cikin littafin Daniyel, sai ka ga cewa a fili yake a wurin, amma kuma sai ka ga cewa a ɓoye yake ga waɗanda suka zaɓi kada su gani.

Hiding something while it is in the open grammatically is a profound accomplishment, it’s something that could not be embedded into any human mystery novel. It’s a masterpiece, for it is there, plain to see for any who wish not to stumble, but impossible to see for those who do choose to stumble. It is “hiding in plain sight”, so to speak. It is accomplished by a combination of humanity and Divinity.

Ɓoye wani abu alhali a nahawu yake a fili babban abin mamaki ne na musamman; abu ne da ba zai yiwu a saka shi cikin kowane labarin asiri na mutum ba. Gwaninta ce ta ƙoli, domin yana nan a fili ƙuruc, kowa zai iya gani idan bai zaɓi yin tuntuɓe ba, amma ba zai yiwu waɗanda suka zaɓi yin tuntuɓe su gan shi ba. A taƙaice dai, “ɓoye ne a fili.” Ana cim ma wannan ne ta haɗuwar ɗan’adamtaka da allahntaka.

I make that claim, for I wish to remind us at this point, that there is a Catholic teaching within Adventism, at least since the publication of Questions on Doctrine in 1957, and that has also raised its unrighteous head within this present truth movement of Future for America. The idea is that Christ, at the incarnation, did not take the flesh He inherited from Mary. Of course, those who uphold this teaching do not express it that way, but it is none-the-less what they teach. I call it a Catholic teaching, for the premise that Christ’s flesh was as pure as the flesh of Adam before he sinned, is the very satanic logic employed by the Catholic church with their teaching of the so-called “immaculate conception.” And if you are unfamiliar with the pagan teaching of the “immaculate conception,” it teaches that Christ’s flesh was supernaturally made as was Adam’s lower nature was, before he and Eve sinned or, as it is claimed, Christ had Adam’s pre-fallen, sinless nature. It teaches that Mary herself was miraculously given the fleshly unfallen nature of Adam before he sinned, so that she could be a perfect vessel for the Holy Spirit to incarnate the baby Jesus into her perfect flesh.

Ina yin wannan da’awar ne domin ina so in tunatar da mu a wannan matsayi cewa akwai koyarwar Katolika a cikin Adventism, aƙalla tun bayan buga Questions on Doctrine a shekara ta 1957, kuma wadda ita ma ta ɗaga kanta marar adalci a cikin wannan motsi na gaskiyar yanzu na Future for America. Ra’ayin shi ne cewa Almasihu, a lokacin jiki-ɗauwa, bai ɗauki jikin da Ya gada daga Maryamu ba. Tabbas, waɗanda suke riƙe da wannan koyarwa ba sa faɗar ta da irin wannan lafazin, amma duk da haka abin da suke koyarwa ke nan. Ina kiranta koyarwar Katolika, domin tushe na cewa jikin Almasihu yana da tsarki kamar jikin Adamu kafin ya yi zunubi, shi ne ainihin hujjar shaidan da cocin Katolika ta yi amfani da ita a koyarwarsu ta abin da ake kira “immaculate conception.” Kuma idan ba ka saba da wannan arna koyarwa ta “immaculate conception” ba, tana koyar da cewa jikin Almasihu an yi shi ta hanyar allahntaka kamar yadda ƙananan halin Adamu ya kasance kafin shi da Hauwa’u su yi zunubi ko kuma, kamar yadda ake da’awa, Almasihu yana da halin Adamu na kafin faɗuwa, marar zunubi. Tana koyar da cewa Maryamu kanta an ba ta ta hanyar mu’ujiza halin jiki na Adamu marar faɗuwa kafin ya yi zunubi, domin ta iya zama cikakkiyar maƙwafciya ga Ruhu Mai Tsarki ya jikiɗa jariri Yesu cikin cikakken jikinta.

Of course, those in Adventism that uphold the very same conclusion concerning the flesh of Jesus, do not point to any miracles with Mary, but they do wrest passages of Sister White and the Bible, to teach the very same Catholic concept. Why did I just digress and turn away from the discussion of the book of Daniel? I’ll answer that.

Hakika, waɗanda suke cikin Adventism da suke riƙe da ainihin wannan sakamako game da jikin Yesu, ba sa nuna wasu mu’ujizai da suka shafi Maryamu, amma suna karkatar da nassosin Sister White da na Littafi Mai Tsarki domin su koyar da ainihin wannan ra’ayin Katolika. Me ya sa na ɗan kauce hanya kuma na juya daga tattaunawar littafin Daniyel? Zan amsa wannan.

The miraculous structure and design of Daniel and the Revelation was accomplished by a combination of humanity and Divinity. Jesus is the Word of God, and the Bible is the Word of God. Jesus’ divine and human nature is fully represented in the Bible. The words therein are Divine and contain the creative power to transform hearts and minds. Those words are the very same power that brought all things into existence. But those men who God chose to be His instruments in recording the Bible, were all sinners. The human part of the equation is represented by fallen human beings. The Bible is a combination of human and Divine, and the prophets were sinners, as every child of Adam has been. Christ never sinned in thought, word or deed. But He did take the flesh of Mary after four thousand years of degeneration. If He actually did take the lower fleshly nature of Adam before Adam had sinned, it would demand that every biblical author would have been sinless too.

Tsari da ƙirar abin al’ajabi na Daniyel da Ru’ya ta Yohanna an cika su ne ta haɗuwar ɗan’adamtaka da allahntaka. Yesu shi ne Maganar Allah, kuma Littafi Mai Tsarki shi ne Maganar Allah. Cikin Littafi Mai Tsarki an wakilta cikakkiyar siffar allahntaka da ɗan’adamtakar Yesu. Kalmomin da ke cikinsa allahntattu ne, kuma suna ɗauke da ikon halitta mai sauya zukata da tunani. Waɗannan kalmomi su ne ainihin wannan iko ɗaya da ya sa aka kawo dukan abubuwa cikin wanzuwa. Amma mutanen nan da Allah ya zaɓa su zama kayan aikinsa wajen rubuta Littafi Mai Tsarki, duk masu zunubi ne. Bangaren ɗan’adamtaka a cikin wannan ma’amala yana wakiltuwa ne ta wurin halittun mutane da suka fāɗi. Littafi Mai Tsarki haɗuwa ne ta ɗan’adamtaka da allahntaka, kuma annabawa masu zunubi ne, kamar yadda kowane ɗan Adamu ya kasance. Almasihu bai taɓa yin zunubi ba cikin tunani, ko cikin magana, ko cikin aiki. Amma ya ɗauki jikin Maryamu bayan shekaru dubu huɗu na lalacewa. Da a ce lalle ya ɗauki ƙasƙantacciyar yanayin jiki ta Adamu kafin Adamu ya yi zunubi, da hakan zai wajabta cewa kowane marubucin Littafi Mai Tsarki ma ya kasance marar zunubi.

The “hiding in plain sight” of the “seven times” in the book of Daniel was accomplished, not only by the words that Daniel recorded, but further by the fallen human beings that translated the King James Bible. Fallen human beings twice touched the book of Daniel, and what was accomplished would be impossible for any human being to do without God’s divine providential oversight.

An cika “ɓoyuwar a fili” ta “lokuta bakwai” a cikin littafin Daniyel, ba ta wurin kalmomin da Daniyel ya rubuta kaɗai ba, amma har ma ta wurin ’yan Adam da suka faɗi da suka fassara Littafi Mai Tsarki na King James. ’Yan Adam da suka faɗi sun taɓa littafin Daniyel sau biyu, kuma abin da aka aiwatar zai zama abu mai wuya ga kowane ɗan Adam ya yi ba tare da kulawar Allah ta allahntaka mai gudanar da komai ba.

In our next article we will begin to show how Divinity and humanity hid the “seven times” of Leviticus twenty-six in plain sight in the book of Daniel, for God foreknew, and even designed, that it should be the testing “stumbling stone” for both those in the movement of the first angel, and also for those in the movement of the third angel.

A cikin makalarmu ta gaba za mu fara nuna yadda allahntaka da ɗan’adamtaka suka ɓoye “lokatai bakwai” na Littafin Firistoci ashirin da shida a fili a cikin littafin Daniyel, gama Allah ya riga ya sani, har ma ya tsara, cewa zai kasance “dutsen tuntuɓe” na gwaji ga duka waɗanda suke cikin motsin mala’ika na fari, da kuma ga waɗanda suke cikin motsin mala’ika na uku.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “An ba Daniyel hasken da ya karɓa daga wurin Allah ne musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin kogunan Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan cika, kuma dukan al’amuran da aka annabta za su jima kaɗan su faru.” Testimonies to Ministers, 112.

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