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# The Book of Daniel - Number One-Hundred and Fifty-Five

Littafin Daniyel — Na Ɗari da Hamsin da Biyar

Unveiling Daniel’s Last Vision: A Parallel Journey of the Wise Virgins

Bayyanar da Wahayi na Ƙarshe na Daniyel: Tafiya Mai Kamanceceniya ta Budurwai Masu Hikima

Author

Jeff Pippenger

Published

March 24, 2024

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We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

Mun fara nazarin wahayi na ƙarshe na Daniyel ta wurin tantance Daniyel a matsayin alamar mutanen alkawarin Allah na kwanaki na ƙarshe, kuma mun yi amfani da aya ta farko tare da sura ta ƙarshe domin mu fara gano siffofin annabci na waɗannan mutanen kwanaki na ƙarshe da Belteshazzar yake wakilta. Mutanen alkawarin Allah na kwanaki na ƙarshe suna wakiltar Millerites na motsin mala’ika na farko, da kuma dubu ɗari da arba’in da huɗu na motsin mala’ika na uku. Millerites sun cika misalin budurwai goma, kuma ana maimaita wannan misalin daidai da kowace harafi a kwanaki na ƙarshe.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana jawo hankalina zuwa ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. Wannan misali ya cika, kuma zai cika daidai gwargwado bisa ga kowane harafi, domin yana da amfani na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika, kuma zai ci gaba da kasancewa gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Kwarewar waɗannan ƙungiyoyi biyu na kwanaki na ƙarshe, ita ce kwarewar Adventism.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Misalin nan na budurwai goma da ke cikin Matta 25 shi ma yana bayyana kwarewar mutanen Adventist.” The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

’Yan Miller sun wakilci motsin mala’ika na fari, kuma kwarewarsu ma ikilisiyar Filadelfiya ta wakilta. A shekara ta 1856, motsin Miller na Filadelfiya ya sauya zuwa motsin Laodikiya, kuma a cikin tawayar 1863, ya ƙara sauyawa zuwa ikilisiyar Adventist ta Kwana ta Bakwai ta Laodikiya.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Mutane dubu ɗari da arba’in da huɗu suna wakiltar motsin mala’ika na uku, kuma kwarewarsu kuma an wakilta ta wurin ikkilisiyar Filadelfiya. A cikin 1989, an buɗe littafin Daniyel ga ikkilisiyar Adventist ta Rana ta Bakwai ta Laodikiya, kuma a ranar 11 ga Satumba, 2001, motsin Adventist na Laodikiya ya fara, kuma a watan Yuli na 2023, sauyawar komawa ga motsin Filadelfiya ta zo.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzar, ko kuma Daniyel, yana wakiltar motsin Filadelfiya na kwanaki na ƙarshe, wanda yake maimaita motsin Filadelfiya na Millerites “har zuwa ga ainihin kowace wasiƙa.” Aya ta farko ta wahayi na ƙarshe tana wakiltar mutanen kwanaki na ƙarshe, kuma shaidar ƙarshe ta wahayi na ƙarshe dole ne ta yi daidai da shaidar farko ta wahayi na ƙarshe. Tsarin tsarkakewa na Daniyel sura ta goma sha biyu yana bayyana ƙaruwa ta ilimi, da kuma rukuni biyu da hakan yake haifarwa. Belteshazzar shi ne cikakkiyar wakilci ta masu hikima na kwanaki na ƙarshe. A cikin Daniyel sura ta goma sha biyu akwai aƙalla gaskiyoyi biyar na annabci waɗanda suka kasance ginshiƙai ga motsin Millerite, waɗanda dole ne a maimaita su a cikin motsin mala’ika na uku.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Na farko akwai aikin tsarkakewa wanda yake samar da rukuni biyu na masu sujada, saboda haka kuma yana cika misalin budurwai goma a cikin motsin farko da na ƙarshe baki ɗaya.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. 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 12:4, 9, 10.

> Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: da yawa za su yi ta kai da komowa, ilimi kuma zai ƙaru.... Sai ya ce, Ka tafi hanyarka, Daniyel: gama kalmomin a rufe suke, a kuma hatimce suke har zuwa lokacin ƙarshe. 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. Daniyel 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Bambanci tsakanin masu hikima da mugaye (wawaye) ya dogara ne a kan fahimtarsu (rarrabawa a tunani) game da ƙaruwar ilimi da ake buɗewa a lokacin ƙarshe, ko dai a 1798 domin Millerites, ko kuma a 1989 domin mutum dubu ɗari da arba’in da huɗu. Ana bukatar mutanen Allah su sani cewa Adventism shi ne ƙwarewar misalin budurwai goma, domin in ba tare da wannan fahimta ba ba za su nemi su fahimci lokacin da “lokacin ƙarshe” na tsara ta ƙarshe ya iso ba, ko kuma menene saƙon da aka warware hatiminsa a wancan lokacin. In ba tare da fahimtar cewa ƙwarewar Adventist tsari ne na gwaji mai matakai uku ba, wanda ya ginu a kan ci gaban gaskiya a hankali-hankali, kuma yake kaiwa ga sakamakon “rai-ko-mutu,” ba shi yiwuwa a gane babban kira na kowane Seventh-day Adventist. Belteshazzar yana wakiltar mutane waɗanda suka san cewa sun bi ta cikin tsarin tsarkakewa da aka wakilta da cewa “an tsarkake su, an mai da su fari, an kuma gwada su.” Wannan tsari na tsarkakewa mai matakai uku ne a fili aka tantance shi a matsayin aikin Ruhu Mai Tsarki.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

> Duk da haka ina gaya muku gaskiya; ya fi alheri a gare ku in tafi: gama in ban tafi ba, Mai Ta’aziyya ba zai zo gare ku ba; amma in na tafi, zan aiko shi gare ku. Kuma idan ya zo, zai fallasa duniya game da zunubi, da adalci, da kuma shari’a: Game da zunubi, domin ba su ba da gaskiya gare ni ba; Game da adalci, domin ina tafiya wurin Ubana, kuma ba za ku ƙara ganina ba; Game da shari’a, domin an yi wa sarkin wannan duniya hukunci. Har yanzu ina da abubuwa masu yawa da zan faɗa muku, amma ba za ku iya ɗaukarsu yanzu ba. Amma sa’ad da shi, Ruhun gaskiya, ya zo, zai bishe ku cikin dukan gaskiya: gama ba zai yi magana daga kansa ba; sai dai duk abin da zai ji, shi zai faɗa: kuma zai nuna muku abubuwan da za su zo. Yohanna 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Aikin Ruhu Mai Tsarki na shiryar da budurwai masu hikima cikin “dukkan gaskiya,” yana bukatar ya tsauta, wato ya yi gargaɗi ko ya tabbatar wa, duniya game da zunubi, adalci da hukunci; waɗannan su ne daidai waɗancan matakai uku da suke haifar da ko dai budurwa mai hikima ko kuma marar hikima a cikin Daniel sura ta goma sha biyu. Saƙon da Yesu ya bayyana a matsayin aikin Ruhu Mai Tsarki shi ne “mai,” wanda yake bayyana bambanci tsakanin masu hikima da miyagu a cikin Daniel 12. Mutanen Allah na kwanaki na ƙarshe dole ne su fahimci ƙaruwar sani domin zamaninsu, kuma wannan sani ya haɗa da gane cewa su ko dai budurwai marasa hikima ne ko kuma masu hikima a cikin misalin da ke cikin Matiyu sura ta ashirin da biyar.

> “John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

> “An nuna wa Yohanna waɗannan abubuwa cikin wahayi mai tsarki. Ya ga taron da budurwai biyar masu hikima suke wakilta, da fitilunsu a gyare kuma suna ci da ƙuna, sai ya furta cikin ɗaukaka, ‘Ga haƙurin tsarkaka; ga waɗanda suke kiyaye umarnan Allah da bangaskiyar Yesu. Kuma na ji wata murya daga sama tana ce mini, Ka rubuta, Masu albarka ne matattu waɗanda suke mutuwa cikin Ubangiji daga yanzu zuwa gaba: I, in ji Ruhu, domin su huta daga wahalolinsu; ayyukansu kuwa suna binsu.’”

> “Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

> “Mutane da yawa waɗanda suka ji saƙonnin mala’iku na fari da na biyu sun yi tunanin cewa za su rayu har su ga Almasihu yana zuwa cikin gajimare na sama. Da dukan waɗanda suka yi iƙirarin gaskata gaskiya sun yi nasu ɓangaren kamar budurwai masu hikima, da tuni an riga an shelanta saƙon ga kowace al’umma, da kabila, da harshe, da mutane. Amma biyar masu hikima ne, biyar kuma wawaye ne. Gaskiyar ya kamata a shelanta ta ta wurin budurwai goma ɗin, amma biyar kaɗai ne suka yi tanadin da ya zama dole domin su shiga wannan taro na waɗanda suka yi tafiya cikin hasken da ya zo musu. An buƙaci saƙon mala’ika na uku. Wannan shelar ce za a yi. Mutane da yawa waɗanda suka fita domin su taryi Ango a ƙarƙashin saƙonnin mala’ika na fari da na biyu, sun ƙi saƙon mala’ika na uku, saƙon gwaji na ƙarshe da za a ba duniya.”

> “A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. 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 18:2–5].

> “Irin wannan aiki kuma za a cika shi sa’ad da wancan mala’ikan, wanda aka wakilta a cikin Ru’ya ta Yohanna 18, ya ba da saƙonsa. Dole ne a maimaita saƙonnin mala’ika na fari, na biyu, da na uku. Za a ba ikilisiya kira, ‘Ku fito daga cikinta, mutanena, domin kada ku zama masu tarayya cikin zunubanta.’ ‘Babila, babba, ta fāɗi, ta fāɗi, kuma ta zama mazaunin aljanu, da mafakar kowane ruhi marar tsarki, da kejin kowane tsuntsu marar tsarki mai ƙyama. Gama dukan al’ummai sun sha ruwan inabin fushin fasikancinta, sarakunan duniya kuwa sun yi fasikanci da ita, ’yan kasuwar duniya kuma sun wadata ta wurin yalwar abubuwan jin daɗinta…. Ku fito daga cikinta, mutanena, domin kada ku zama masu tarayya cikin zunubanta, kuma kada ku karɓi annobinta: gama zunubanta sun kai har sama, Allah kuwa ya tuna da muguntarta’ [Ru’ya ta Yohanna 18:2–5].”

> “Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

> “Ka ɗauki kowace aya ta wannan sura, ka karanta ta da kulawa ƙwarai, musamman ayoyi biyun ƙarshe: ‘Kuma hasken fitila ba zai ƙara haskawa a cikinki ba sam; kuma muryar ango da ta amarya ba za a ƙara jin su a cikinki ba sam: gama ‘yan kasuwanki su ne manyan mutanen duniya; gama ta wurin sihirinki aka ruɗe dukan al’ummai. Kuma a cikinta aka sami jinin annabawa, da na tsarkaka, da na dukan waɗanda aka kashe a bisa duniya.’”

> “The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

> “An ba da misalin budurwai goma ne ta bakin Almasihu da kansa, kuma ya kamata a yi nazari cikin tsanaki a kan kowace ƙayyadaddiyar magana. Lokaci zai zo da za a rufe ƙofa. Ana wakiltar mu ko dai ta budurwai masu hikima ko kuma marasa hikima. Ba za mu iya bambancewa a yanzu ba, kuma ba mu da ikon cewa su waye masu hikima, su waye kuma marasa hikima. Akwai waɗanda suke riƙe da gaskiya cikin rashin adalci, kuma waɗannan a bayyane suke kama da masu hikima.” Manuscript Releases, juzu’i na 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

A matsayinmu na ’yan Adventist waɗanda za su kira maza da mata su fito daga Babila a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba, “ana wakiltarmu ko dai ta bakin budurwai masu hikima ko kuwa marasa hikima.” Taron da Yohanna ya gani, “wanda aka wakilta da budurwai biyar masu hikima, da fitilunsu gyararru kuma suna ƙonewa,” wanda Yohanna ya ƙara bayyana su a matsayin waɗanda suke da “haƙurin tsarkaka,” kuma waɗanda “suke kiyaye umarnan Allah da bangaskiyar Yesu,” su ne mutum dubu ɗari da arba’in da huɗu waɗanda ake bukata su kiyaye umarnan Allah, su nuna bangaskiyar Yesu, kuma su san cewa su ne budurwai a misalin da ke cikin Matiyu ashirin da biyar. Ba wai kawai suna bukatar su fahimci cewa su ko dai budurwai ne masu hikima ko kuwa marasa hikima ba, amma dole ne su maimaita ƙwarewar da aka wakilta da Daniyel a matsayin waɗanda ake “tsarkakewa, a mai da su farare, a kuma gwada su.”

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

> Sai suka rera kamar sabuwar waka a gaban kursiyin, da kuma a gaban halittu huɗu, da dattawa; kuma babu wanda zai iya koyon wannan waka sai mutum dubu ɗari da arba’in da huɗu, waɗanda aka fansa daga duniya. Waɗannan su ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan su ne waɗanda suke bin Ɗan Ragon duk inda ya tafi. An fanshe su daga cikin mutane, su zama nunan fari ga Allah da kuma ga Ɗan Ragon. Kuma a bakinsu ba a sami ruɗu ba: gama su marasa aibi ne a gaban kursiyin Allah. Ru’ya ta Yohanna 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Akwai aƙalla gaskiya guda biyar da aka wakilta a cikin Daniyel sura ta goma sha biyu, waɗanda gaskiya ne masu alaƙa da motsin Millerite na mala’ika na fari, waɗanda za a maimaita kuma a ƙara fahimtarsu sosai ta wurin motsin dubu ɗari da arba’in da huɗu. Ɗaya daga cikin waɗannan gaskiyar shi ne tsarin tsarkakewa mai matakai uku da ke da alaƙa da misalin budurwai goma. Gaskiya ta fari da William Miller ya fahimta dangane da lokacin annabci, ita ce “lokuta bakwai” na Lawiyawa ashirin da shida, kuma an bayyana wannan gaskiya a cikin Daniyel goma sha biyu, ita ce kuma gaskiya ta fari a tarihin Millerite da aka ambata a can.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 12:4–10.

> Amma kai, ya Daniyel, ka rufe waɗannan kalmomi, ka kuma hatimce littafin har zuwa lokacin ƙarshe: da yawa za su yi ta kai komo, ilimi kuma zai ƙaru. Sa’an nan ni Daniyel na duba, ga shi kuwa, waɗansu biyu sun tsaya, ɗaya a wannan gefen bakin kogin, ɗaya kuma a wancan gefen bakin kogin. Sai ɗaya ya ce wa mutumin nan mai suturar lilin, wanda yake bisa ruwan kogin, Har yaushe ne zai kai ga ƙarshen waɗannan abubuwan al’ajabi? Sai na ji mutumin nan mai suturar lilin, wanda yake bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya rantse da Mai rai har abada cewa zai kasance na ɗan lokaci, da lokatai, da rabin lokaci; kuma sa’ad da ya gama warwatsa ikon tsarkakan jama’a, dukan waɗannan abubuwa za su cika. Na ji, amma ban fahimta ba: sai na ce, Ya Ubangijina, mene ne zai zama ƙarshen waɗannan abubuwa? Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har lokacin ƙarshe. Da yawa za a tsarkake, a maishe su farare, a kuma gwada su; amma mugaye za su aikata mugunta: babu kuwa ko ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Wannan nassi ya fara da littafin Daniyel an rufe shi har zuwa ƙarshen zamani, kuma nassin ya ƙare da littafin Daniyel an rufe shi har zuwa ƙarshen zamani. Tsakanin rufewa ta fari da ta ƙarshe ta kalmomin Daniyel, shaidar rantsuwa ta “Shi, wanda yake rayayye har abada,” ita ce “zai zama na ɗan lokaci, da lokuta, da rabin lokaci; kuma sa’ad da ya gama wargaza ikon tsarkakan mutane, dukan waɗannan abubuwa za su cika.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Wanda ya bayar da wannan shaidar da aka rantse ita ne Wanda yake a bisa ruwan, sanye da lilin. Daniyel ya ga mala’ika ɗaya a gefen kogin Hiddekel ɗaya, da wani mala’ika a ɗaya gefen, kuma ɗaya daga cikin waɗannan mala’ikun ya yi tambaya, wadda Wanda yake a bisa ruwan ya amsa. Tambayar ita ce, “Har yaushe?” Waɗannan su ne kalmomi biyu na farko iri ɗaya na tambayar da aka yi a aya ta goma sha uku ta sura ta takwas ta littafin Daniyel.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Sa’an nan na ji wani tsarkake yana magana, sai wani tsarkake ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wahayin nan game da hadayar kullum, da zunubin hallaka, da za a ba da Wuri Mai Tsarki da rundunar domin a tattake su a ƙarƙashin ƙafa? Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki. Daniyel 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Ana samun irin wannan tsarin annabci a cikin tattaunawar biyu, sai dai cewa a sura ta takwas, Daniyel yana gefen Kogin Ulai, ba Kogin Hiddekel ba. A sura ta takwas wani mala’ika (tsarkake) “ya ce wa wancan tsarkake da yake magana, har yaushe.” Kalmar Ibrananci da aka fassara da “wancan tsarkake,” ita ce kalmar Ibrananci “Palmoni,” wadda take nufin Mai Ƙididdiga Mai Banmamaki, ko kuma Mai Ƙididdigar Asirai. A sura ta takwas Yesu (Mai Ƙididdiga Mai Banmamaki) ne yake magana, sai wani tsarkake ya tambayi Yesu (wancan tsarkake), “har yaushe.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

A sura ta goma sha biyu, an tambayi Wanda yake tsaye a kan ruwan da wani mala’ika da yake a ɗaya daga cikin gefunan Kogin Hiddekel, “har yaushe?” Dole ne a ɗauki waɗannan wurare biyu tare, layi bisa layi. Tambaya ta farko ta sura ta takwas ita ce, “har yaushe ne wahayin game da tattake haikali da rundunar, wanda farko arna suka cika shi, sa’an nan kuma papanci?” Tambayar sura ta goma sha biyu kuwa ita ce, “har yaushe zai kai ga ƙarshen waɗannan abubuwan ban al’ajabi?” Sai Palmoni ya ba da amsar da ya rantse da ita, Mai Ƙididdiga Mai Al’ajabi wanda yake sanye da lallausan lilin kuma yake tsaye a bisa ruwaye, “zai kasance domin wani zamani, da zamanai, da rabin zamani; kuma sa’ad da ya gama warwatsa ikon tsarkakan mutane, dukan waɗannan abubuwa za su ƙare.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Tambayoyin Kogunan Ulai da Hiddekel su ne, “har yaushe ne wahayin warwatsuwar mutanen Allah da aka cika ta wurin arna sannan kuma ta wurin papanci, sa’ad da suke tattake Wuri Mai Tsarki da rundunar?” Amsar ita ce tattakewar ta ƙare a 1798, sa’ad da aikin Palmoni na tashe haikalin Millerite ya fara, sa’an nan kuma ya ƙare bayan shekaru arba’in da shida a 1844, lokacin da ya kamata a tsarkake Wuri Mai Tsarki.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

A cikin sura ta goma sha biyu Daniyel ya ji zancen, “amma ban fahimta ba.” Daniyel ya bayyana marmarin fahimta, kamar yadda aka wakilta da tambayarsa ga Almasihu. “Ya Ubangijina, me zai zama ƙarshen waɗannan abubuwa?” Bayyanarsa ta marmarin fahimta ta wakilci marmarin budurwai masu hikima na su fahimta, gama dukan tattaunawar an sanya ta ne a tsakanin ambatoci biyu na an rufe littafin Daniyel har zuwa lokacin ƙarshe. Daniyel ya wakilci marmarin da aka ɗora wa William Miller na fahimtar gaskiyar da aka buɗe a 1798, kuma gaskiya ta farko da aka bishe shi ya gane ita ce tattake Wuri Mai Tsarki da runduna, da fari ta wurin arna, sa’an nan ta wurin tsarin papanci, a cikin lokacin da ikon tsarkakan jama’a ya watse cikin cikar “sau bakwai,” na Littafin Leviticus ashirin da shida.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Marmarin Miller na sanin gaskiya yana wakiltuwa ta wurin marmarin Daniel, amma fahimtar Miller ba ta cika ba. Daniel yana wakiltar marmarin Miller, Belteshazzar kuma yana wakiltar waɗanda suke da cikakkiyar fahimta game da al’amarin da wahayin. Akwai aƙalla manyan gaskiya guda biyar da suka kasance ɓangare na ƙwarewar Millerites a cikin sura ta goma sha biyu ta littafin Daniel, waɗanda za su sami daidaitaccen kamanceceniya a cikin tarihin mutum dubu ɗari da arba’in da huɗu. Ɗaya shi ne cewa sun cika kuma sun fahimci cewa suna cika misalin budurwai goma, tare da tsarin gwajinsa mai matakai uku, ɗayan kuma shi ne cewa suna fahimtar dutsen ginshiƙi na “lokatai bakwai,” na littafin Firistoci sura ta ashirin da shida.

We will continue this study in our next article.

Za mu ci gaba da wannan nazari a maƙalarmu ta gaba.

> “‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

> “‘Sa’an nan za a kwatanta mulkin sama da budurwai goma, waɗanda suka ɗauki fitilunsu, suka fita domin su taryi ango. Biyar daga cikinsu masu hikima ne, biyar kuma wawaye ne. Waɗanda suka kasance wawaye suka ɗauki fitilunsu, amma ba su ɗauki mai tare da su ba; amma masu hikima suka ɗauki mai a cikin tulunansu tare da fitilunsu. Da ango ya yi jinkiri, dukansu suka yi gyangyaɗi suka yi barci. A tsakiyar dare kuwa aka yi kira, Ga shi, ango yana zuwa; ku fito ku tarye shi. Sa’an nan dukan waɗannan budurwai suka tashi, suka gyara fitilunsu. Sai wawaye suka ce wa masu hikima, Ku ba mu daga cikin manku; gama fitilunmu suna mutuwa. Amma masu hikima suka amsa suka ce, A’a; kada watakila ya kasa isar mana da ku: sai dai ku je wajen masu sayarwa, ku saya wa kanku. Da suka tafi saye kuwa, ango ya zo; kuma waɗanda suke a shirye suka shiga tare da shi wajen bikin aure: aka kuwa rufe ƙofa. Bayan haka sauran budurwai su ma suka zo, suna cewa, Ubangiji, Ubangiji, ka buɗe mana. Amma ya amsa ya ce, Hakika ina gaya muku, ban san ku ba. Saboda haka ku yi tsaro; gama ba ku san yini ko sa’ar da Ɗan mutum yake zuwa ba.’”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “Yanzu muna rayuwa ne a cikin lokaci mafi haɗari ƙwarai, kuma babu ko ɗaya daga cikinmu da ya kamata ya yi jinkiri wajen neman shiri domin zuwan Almasihu. Kada wani ya bi misalin budurwai marasa hikima, ya kuma yi zaton cewa zai zama lafiya a jira har sai lokacin rikici ya zo kafin a sami shirin hali da zai sa a iya tsayawa a wannan lokaci. Zai makara ƙwarai a nemi adalcin Almasihu sa’ad da aka kira baƙi su shiga aka kuma bincike su. Yanzu ne lokacin sa tufafin adalcin Almasihu,—tufar aure wadda za ta dace da kai ka shiga bukin auren Ɗan Rago. A cikin misalin, an nuna budurwai marasa hikima suna roƙon mai, amma suka kasa samun shi bisa roƙonsu. Wannan alama ce ta waɗanda ba su shirya kansu ba ta wurin bunƙasa halin da zai tsaya a lokacin rikici. Kamar dai su je su ce wa maƙwabtansu, Ku ba ni halinku, in ba haka ba zan lalace. Waɗanda suke masu hikima ba za su iya raba mai nasu ga fitilun budurwai marasa hikima masu kaɗawa ba. Hali ba abu ne da ake iya canjawa daga mutum zuwa mutum ba. Ba a saya ko a sayar da shi; sai dai a same shi. Ubangiji ya ba kowane mutum dama ya sami hali mai adalci cikin sa’o’in jarrabawa; amma bai tanadi wata hanya ba wadda wani mutum zai iya ba wani halin da shi ya bunƙasa ta wurin shiga cikin ƙaƙƙarfan gogewa, ta wurin koyon darussa daga wajen Babban Malami, domin ya iya nuna haƙuri a ƙarƙashin gwaji, ya kuma yi bangaskiya har ya iya kawar da duwatsun abin da ba zai yiwu ba. Ba shi yiwuwa a ba da ƙamshin ƙauna,—a ba wani tawali’u, dabara, da jimiri. Ba shi yiwuwa ga zuciyar mutum ɗaya ta zuba ƙaunar Allah da ta bil’adama cikin wata zuciya.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

> “Amma ranar tana zuwa, har ma tana kusa da mu, sa’ad da za a bayyana kowane sashe na hali ta wurin jarabawa ta musamman. Waɗanda suka kasance masu aminci ga ƙa’ida, waɗanda suke aiwatar da bangaskiya har zuwa ƙarshe, su ne waɗanda suka tabbatar da kasancewarsu masu aminci a ƙarƙashin gwaji da jaraba a cikin sa’o’in da suka gabata na lokacin jarrabawarsu, kuma suka gina halaye bisa kamannin Almasihu. Su ne waɗanda suka noma kusanci na ainihi da Almasihu, waɗanda kuma, ta wurin hikimarsa da alherinsa, suka zama masu tarayya da yanayin Allahntaka. Amma babu wani ɗan adam da zai iya ba wa wani ibadar zuciya da kyawawan siffofin tunani, ko ya cika gazawarsa da ƙarfin ɗabi’a. Kowannenmu na iya yi wa juna abubuwa masu yawa ta wajen ba wa mutane misali irin na Almasihu, ta haka muna rinjayar su su je wurin Almasihu domin adalcin da ba tare da shi ba ba za su iya tsayawa a shari’a ba. Ya kamata mutane su yi la’akari da muhimmiyar magana ta gina hali cikin addu’a, su kuma tsara halayensu bisa ga abin koyi na Allah.” The Youth Instructor, Janairu 16, 1896.

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