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# The Book of Daniel - Number One-Hundred and Sixty-Nine

Littafin Daniyel - Na ɗari da sittin da tara

Unraveling the Prophetic Threads: Understanding the Symbolism of “Fortress” in Daniel

Warware Zaren Annabci: Fahimtar Alamar “Kagara” a cikin Daniyel

Author

Jeff Pippenger

Published

March 31, 2024

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Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.

Aya ta goma, ta sura ta goma sha ɗaya ta Daniel, tana haɗa saƙon ciki da na waje tare da kalmar “kagara.” Alaƙar da take yi da annabcin shekara sittin da biyar na Ishaya, tana bayyana “kagarar” annabcin waje a matsayin Rasha, da kuma “kagarar” cikin gida ta haikalin da Kristi yake tashi a cikin tarihin nan ɗaya. Kagara ta waje, wadda take a aya ta talatin da ɗaya aka bayyana a matsayin “wuri mai tsarki na ƙarfi,” tana wakiltar sarki ko masarauta ta duniya. Kagara ta ciki, ko kuwa wurin tsarki na ƙarfi na ciki, ita ce haikalin da Manzon Alkawari yake tashi cikin shekaru arba’in da shida.

In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.

A cikin Wuri Mafi Tsarki na wannan Haikali (kagara), Allah yana zaune a wuraren samaniya.

In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.

A cikin littafin Daniyel akwai kalmomin Ibrananci guda biyu da ake fassara su duka a matsayin “haikali.” Ɗaya ita ce “miqdash,” ɗayar kuma ita ce “qodesh.” “Miqdash” na iya wakiltar haikalin arna, ko kuma haikalin Allah, ko ma sansani mai ƙarfi. “Qodesh” kuwa, ana amfani da ita ne kawai don wakiltar haikalin Allah a cikin Littafi Mai Tsarki. “Haikalin” (miqdash) na ƙarfi (kagara), a aya ta talatin da ɗaya ta sura ta goma sha ɗaya na Daniyel, an fassara shi a matsayin “haikalin ƙarfi”, kuma kalmar Ibrananci da aka fassara a nan da “haikali” ita ce “miqdash” wadda ke wakiltar Birnin Roma, wanda shi ne alamar ƙarfin Roma a tarihin Roma ta arna da kuma ta Paparoma. Daniyel ya yi amfani da waɗannan kalmomin Ibrananci guda biyu da matuƙar taka-tsantsan. A cikin ayoyin da su ne ginshiƙi na tsakiya na Adventism, muna samun kalmar “haikali.”

> 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 mai tsarki yana magana, sai wani mai tsarki kuma ya ce wa wancan mai tsarkin da yake magana, Har yaushe ne wahayi game da hadayar kullum, da ƙetarewar rushewa, har a ba da haikalin da rundunar su kasance abin tattakawa a ƙarƙashin ƙafa? Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake haikalin. Daniyel 8:13, 14.

The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”

Kalmar Ibrananci da aka fassara da “wuri mai tsarki,” a cikin ayoyin biyu, ita ce “qodesh,” kuma ana amfani da ita ne kawai don wakiltar Wuri Mai Tsarki na Allah. A aya ta goma sha ɗaya, wadda ke bayyana Roma ta arna, musamman kuma haikalin Pantheon a Birnin Roma, mun sami kalmar “wuri mai tsarki”, amma a wannan ayar kalmar Ibrananci ita ce “miqdash.”

> Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.

> Hakika, ya ɗaukaka kansa har ma zuwa ga shugaban rundunar; ta wurinsa kuma aka kawar da hadaya ta kullum, aka kuma rushe wurin haikalinsa mai tsarki. Daniyel 8:11.

The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.

“Wurin tsarki na ƙarfi” a aya ta talatin da ɗaya na Daniyel goma sha ɗaya ita ce kalmar Ibraniyanci “miqdash,” kuma tana bayyana da alaƙa da kalmar Ibraniyanci da aka fassara da “kagara” a ayoyi na bakwai da na goma a sura ta goma sha ɗaya. A aya ta bakwai sarkin kudu ya shiga kai tsaye cikin birnin Roma ya kama sarkin arewa da talala, gama ya shiga cikin kagararsa; amma a aya ta goma, sarkin arewa ya haura ne kawai “zuwa” ga “kagara,” domin ya tsaya a iyakar mulkinsa da Masar. A kan iyakar Rafiya ne aya ta gaba za ta yi magana. “Wurin tsarki na ƙarfi” a aya ta talatin da ɗaya shi ne “miqdash” na “kagara”.

The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.

Yaƙin iyaka a Raphia yana kwatanta yaƙin iyaka a Ukraine. Ana gane wannan tarihin annabci ta wurin fahimtar cewa “kai” mulki ne ko kuwa sarki ne; shi ne kagarar ƙarfinsa; amma annabcin yana magana ne game da gaskiya ta ciki da kuma ta waje. “Wuri mai tsarki na ƙarfi” ga layin waje ana wakilta shi da wuri mai tsarki na “miqdash”, kuma wuri mai tsarki na ƙarfi ga layin ciki ana wakilta shi da wuri mai tsarki na “qodesh”.

1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.

1844 zuwa 1863 yana wakiltar wani layin tarihin annabci wanda ke kwatanta hatimtar mutum ɗari da arba’in da huɗu. Shekaru dubu biyu da ɗari biyar da ashirin na watsewa a kan mulkin arewa sun ƙare a 1798, kuma wannan layi ɗaya na shekaru dubu biyu da ɗari biyar da ashirin a kan mulkin kudu ya ƙare a 1844. Waɗannan layuka biyu suna wakiltar ƙananan halin ɗan adam da kuma mafi girman halin ɗan adam. Ƙananan hali, wanda mulkin arewa yake wakilta, shi ne jiki, kuma mafi girman hali shi ne kai. Kai shi ne babban birnin mulkin, kuma shi ne sarki. Domin wannan kwatanci Kristi ya zaɓi Yahuza, mulkin kudu, domin ya sa sunansa a can, kuma babban birnin kuwa shi ne Urushalima. Urushalima ita ce inda Wuri Mai Tsarki na gaskiya na ƙarfi yake, kuma a cikin wannan Wuri Mai Tsarki akwai ɗakin kursiyin sarki, wanda shi ne kai.

The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.

“Lokuta bakwai” na Littafin Firistoci ashirin da shida su ne gaskiyar ƙarshe ta hatimi a shekara ta 1856, wadda aka nufa ta ba wata tuta ikon kammala aikin. Daga 1844 zuwa 1863, Almasihu ya nufa ya haɗa Allahntakarsa da ’yan’adamtaka har abada, amma ’yan’adam suka yi tawaye.

He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.

A wancan lokaci bai iya sāke kamannin ƙananan halin ɗan adam ba, gama wannan yana faruwa ne a zuwansa na biyu. Sa’an nan kuma zai sāke kamannin mafi girman halin ɗan adam zuwa surarsa, ta wurin haɗa kan ɗan adam da kan Allahntaka. Kai shi ne cibiyar mulki na mulkin. Kai shi ne sarki, kuma sa’ad da Kristi ya aiwatar da sāke-kamannin haɗuwar Allahntaka da ɗan adam, yana haɗa kan duka ɗan adam da Allahntaka a cikin Wuri Mai Tsarki a Urushalima, a cikin Wuri Mafi Tsarki, inda Kristi yake zaune tare da Ubansa.

> To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.

> Ga wanda ya yi nasara zan ba shi ya zauna tare da ni a kursiyina, kamar yadda ni ma na yi nasara, na kuma zauna tare da Ubana a kursiyinsa. Wanda yake da kunne, bari yă ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 3:21, 22.

Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.

Almasihu ya yi alkawari cewa waɗanda (na Laodikiya), waɗanda suka yi nasara kamar yadda Shi ya yi nasara (kuma suka zama na Filadelfiya), za a zaunar da su tare da Shi, a wuraren samaniya.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.

> Wanda ya aikata cikin Almasihu, sa’ad da ya tashe shi daga matattu, ya kuma zaunar da shi a hannun damansa a wuraren samaniya, … Ya kuma tashe mu tare, ya kuma sa muka zauna tare a wuraren samaniya cikin Almasihu Yesu. Afisawa 1:20, 2:6.

The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.

Haɗewar sanduna biyun Ezekiyel (ɗan Adam tare da Allantaka) ana cika shi ne a cikin Wuri Mai Tsarki na ƙarfin Allah (qodesh), a daidai lokacin da aka gane kagara ta ƙarfi (miqdash) a matsayin maɓallin annabci wanda yake haɗa duka layukan ciki da na waje na annabcin da Jibra’ilu ya zo domin ya sa Daniyel ya fahimta game da abin da zai auka wa mutanen Allah a lokacin hatimtar dubu ɗari da arba’in da huɗu. Almasihu ya yi nufin ya cika wannan aiki a cikin tarihin Millerite, amma tayarwar shekarar 1863 ta hana aikin, duk da haka tarihin 1844 zuwa 1863 har yanzu yana nan a matsayin wani layi da yake kwatanta wannan aikin da aka yi ƙoƙarin aiwatarwa.

Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.

Aya ta goma ta Daniel sura ta goma sha ɗaya tana ɗauke da mabuɗin fahimtar saƙon ciki da na waje na ayoyi goma sha ɗaya zuwa goma sha biyar, waɗanda suka shigo cikin tarihin annabcinmu a shekara ta 2014. Aya ta goma tana nuna shekara ta 1989, wadda ita ce lokacin ƙarshe a cikin motsin gyara na dubu ɗari da arba'in da huɗu, amma kuma tana ɗauke da mabuɗin da ke ba da damar a gane shekara ta 2014 a matsayin alamar hanya a cikin tarihin hatimintawa.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.

A ranar 22 ga Oktoba, 1844, Manzon Alkawari ya zo haikalin da Shi ne ya gina ba zato ba tsammani. Wannan alamar hanya tana wakiltar 11 ga Satumba, 2001, lokacin da mala’ika na uku ya sake zuwa, kuma ƙaho na bakwai ya sake fara busawa. Sa’an nan kuma tarihin 1840 zuwa 1844 shi ma ya kamata a maimaita shi, domin mala’ikan da ya sauko a ranar 11 ga Agusta, 1840, ba wani ne ƙasa da Yesu Almasihu ba, kuma aikinsa shi ne ya haskaka duniya da ɗaukakarsa.

1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.

1840 zuwa 1844 kuma yana wakiltar daga 11 ga Satumba, 2001 zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba, kamar yadda 1844 zuwa 1863 kuma yake wakiltar 11 ga Satumba, 2001 zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. ’Yar’uwa White ta daidaita tarihin 1844 da tarihin gicciye, kuma gicciyen yana wakiltar rarrabuwar tarihi biyu na shekaru uku da rabi, waɗanda dukkansu suke daidaitawa da juna. Gicciyen ya tabbatar da cewa tarihin da ya gabata, wanda ya fara a 1840 ya kuma ƙare a 1844, da tarihin da ya biyo baya har zuwa 1863, tarihi biyu ne masu tafiya a layi ɗaya, waɗanda dukkansu suke wakiltar zaman hatimcewa.

The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.

Layin farko daga 1840 zuwa 1844 yana wakiltar nasarar Adventistocin Filadelfiya, ɗayan layin kuma daga 1844 zuwa 1863 yana wakiltar gazawar Adventistocin Laodikiya. An wakilci waɗannan rukuni biyu a cikin Daniel sura ta goma, domin Daniel, yana wakiltar budurwai masu hikima masu nasara a lokacin hatimtar dubu ɗari da arba’in da huɗu, ya ga wahayin, amma waɗanda suke tare da shi suka gudu daga wahayin.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.

> Kuma a ranar ashirin da huɗu ga watan farko, sa’ad da nake a gefen babban kogin, wato Hiddekel; sai na ɗaga idanuna, na duba, ga shi kuwa wani mutum sanye da lilin, kuma an ɗaura wa ƙugunsa zinariya mai kyau ta Uphaz. Jikinsa kuma ya yi kama da dutse mai daraja na beryl, fuskarsa kuma kamar hasken walƙiya take, idanunsa kuma kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar tagulla mai gogewa a launi, muryar maganarsa kuma kamar muryar taro mai yawa. Ni kuwa, Daniyel kaɗai ne na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta kama su, har suka gudu suka ɓoye kansu. Daniyel 10:4–7.

In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.

A cikin sura ta bakwai ta littafin Daniyel, bayan Daniyel ya ga wahayin namomin jeji masu farauta, Jibrilu ya zo domin ya bayyana masa wahayin.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.

> Ni Daniyel na yi baƙin ciki a ruhuna a tsakiyar jikina, kuma wahayoyin kaina suka dame ni. Na matsa kusa da ɗaya daga cikin waɗanda suke tsaye a wurin, na tambaye shi gaskiyar dukan wannan. Sai ya faɗa mini, ya kuma sanar da ni fassarar waɗannan al’amura. Daniyel 7:15, 16.

In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.

A cikin sura ta takwas ta littafin Daniyel, bayan Daniyel ya ga wahayin dabbobin haikalin, Jibra’ilu ya zo domin ya bayyana masa wahayin.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Sai ya zama, sa’ad da ni, ni kuwa Daniyel, na ga wahayin, na kuma nemi ma’anarsa, sai ga shi, wani ya tsaya a gabana mai kama da mutum. Sai na ji muryar mutum a tsakanin gabarorin Ulai, wadda ta yi kira, ta ce, Jibra’ilu, ka sa wannan mutum ya fahimci wahayin. Daniyel 8:15, 16.

In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.

A cikin sura ta tara ta Daniyel, bayan Daniyel ya fahimci adadin shekarun da Irmiya ya bayyana, kuma waɗanda aka wakilta a cikin rubuce-rubucen Musa a matsayin duka la’ana da kuma rantsuwar Allah, Jibrilu ya zo domin ya bayyana wahayin.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.

> Yayin da nake magana, ina addu’a, ina kuma furta zunubina da zunubin mutanena Isra’ila, ina gabatar da roƙona a gaban Ubangiji Allahna saboda tsattsarkan dutsen Allahna; eh, yayin da nake magana cikin addu’a, sai mutumin nan Jibrilu, wanda na gani a cikin wahayi tun da farko, aka sa ya zo da sauri cikin tashi, ya taɓa ni wajen lokacin hadayar yamma. Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito ne domin in ba ka basira da fahimta. Daniyel 9:20–22.

Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.

Saboda haka, bisa ga shaidu uku, dukansu daga littafin Daniyel, sa’ad da Jibra’ilu ya ce wa Daniyel a sura ta goma cewa ya zo ne domin ya sa Daniyel ya fahimci abin da zai sami mutanen Allah a kwanaki na ƙarshe, Jibra’ilu yana fassara “marah” na jinsin mace, wahayin mai haddasawa, wanda Daniyel ya gani, alhali sauran rukunin suka gudu daga gare shi.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Yanzu na zo in sanar da kai abin da zai sami jama’arka a kwanaki na ƙarshe; gama wahayin yana nufin kwanaki masu yawa har yanzu. Daniel 10:14.

The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.

Wahayin da Daniyel ya gani, wanda ya haifar da rarrabuwa a tsakanin masu bi, shi ne wahayin bayyanar Almasihu, wahayin shekaru dubu biyu da ɗari uku, amma shi ne bayyana ta mata na wannan wahayin. Fahimtar wahayin bayyanar Almasihu ba zato ba tsammani a matsayin Manzon Alkawari ce ta canja Daniyel (da waɗanda Daniyel yake wakilta), zuwa kamannin Almasihu. Abin da “ya auku wa mutanen Allah a kwanaki na ƙarshe” ana wakilta shi ta tarihin Millerites daga 1840 zuwa 1844, haka kuma ta Millerites daga 1844 zuwa 1863. Wani rukuni yana gudu daga wahayin cikin tawaye, wani kuma yana bin Almasihu ta wurin bangaskiya zuwa Wuri Mafi Tsarki, domin a zaunar da su tare da Shi a wurare na samaniya.

Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.

Amma sa’ad da Jibrilu yake fassara wahayin inda aka canja mutanen Allah na kwanaki na ƙarshe zuwa cikin siffar Almasihu, sai ya gabatar da tarihin zahiri na duniya. Jibrilu ya fassara wahayin Daniyel game da Almasihu a matsayin tarihin zahiri na lokacin hatimci na mutum ɗari da arba’in da huɗu. Sa’ad da aka kai ga tarihin 11 ga Satumba, 2001, a cikin fassarar Jibrilu, tarihin da aka jaddada a matsayin wanda yake gabanin dokar Lahadi ta aya ta goma sha shida, ana gane shi ne kaɗai da mabuɗin fahimta wanda aka wakilta a matsayin “kagara” a aya ta goma. A ranar 11 ga Satumba, 2001, sakamakon kowane wahayi ya fara bayyana kamar ƙafafun da suke a cikin ƙafafu.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Sai maganar Ubangiji ta zo gare ni, tana cewa, Ɗan mutum, mene ne wannan karin magana da kuke yi a ƙasar Isra’ila, kuna cewa, Kwanaki suna ta tsawaita, kuma kowane wahayi yana ƙarewa a banza? Saboda haka ka ce musu, Ga abin da Ubangiji Allah ya faɗa; Zan sa wannan karin magana ta daina, ba kuma za su sāke yin amfani da ita a matsayin karin magana a Isra’ila ba; amma ka ce musu, Kwanaki sun yi kusa, haka kuma cikar kowane wahayi. Gama ba za a ƙara samun wani wahayi na banza ko duba mai ruɗi a cikin gidan Isra’ila ba. Gama ni ne Ubangiji: zan yi magana, kuma maganar da zan faɗa za ta cika; ba za a ƙara jinkirta ta ba: gama a kwanakinku ne, ya gida mai tawaye, zan faɗi magana, in kuma aikata ta, in ji Ubangiji Allah. Sai kuma maganar Ubangiji ta sāke zuwa gare ni, tana cewa, Ɗan mutum, ga shi, mutanen gidan Isra’ila suna cewa, Wahayin da yake gani na kwanaki masu yawa ne masu zuwa, kuma yana yin annabci ne game da zamanai masu nisa. Saboda haka ka ce musu, Ga abin da Ubangiji Allah ya faɗa; Ba za a ƙara jinkirta kome daga cikin maganganuna ba, amma maganar da na faɗa za a aikata ta, in ji Ubangiji Allah. Ezekiyel 12:21–28.

Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.

Daga cikin dukan ƙafafun annabci da ke juyawa a cikin wasu ƙafafun annabci a cikin wannan tarihin, akwai ƙafa guda ɗaya wadda wahayi ya sanar da masu nazarin annabci na kwanaki na ƙarshe cewa ita ce ƙafar da za a yanke makomarsu ta har abada a kanta. Ƙa’ida bisa ƙa’ida, wannan ƙafar dole ne ta kasance kuma wahayin da Daniyel ya gani wanda ya canza shi ya zama cikin surar Almasihu, domin wannan ne wahayin da ke bayyana abin da zai sami mutanen Allah a kwanaki na ƙarshe.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Ubangiji ya nuna mini a fili cewa za a kafa siffar dabbar kafin lokacin jarrabawa ya ƙare; gama ita ce za ta zama babban gwaji ga mutanen Allah, wanda ta wurinsa za a ƙaddara makomarsu ta har abada. Matsayinka irin wannan cakuda ce ta rashin daidaito da sabani, har kaɗan ne kawai za a ruɗe.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “A cikin Ru’ya ta Yohanna 13 an gabatar da wannan batu a sarari; [Ru’ya ta Yohanna 13:11–17, an kawo ayoyin].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Wannan ita ce gwajin da mutanen Allah dole ne su sha kafin a sa musu hatimi. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wajen kiyaye dokarsa, kuma suka ƙi karɓar asabar ta ƙarya, za su tsaya a ƙarƙashin tuta ta Ubangiji Allah Jehovah, kuma za su karɓi hatimin Allah mai rai. Waɗanda kuwa suka miƙa gaskiyar da ta samo asali daga sama suka kuma karɓi asabar ta Lahadi, za su karɓi alamar dabbar.” Manuscript Releases, juzu’i na 15, 15.

The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”

Jarabawar da ake bayyana a matsayin jarabawar siffar dabbar nan tana da fuskoki biyu. Ita ce jarabawar da take bukatar ɗalibin annabci ya gane bunƙasar siffar dabbar nan, wadda ita ce haɗuwar coci da gwamnati a cikin Amurka kafin dokar Lahadi. Haka kuma ita ce jarabawar da take haifar da ko dai siffar dabbar nan ko kuma siffar Almasihu a cikin waɗanda Daniyel yake wakilta ko kuwa waɗanda suka gudu. Rarrabuwar ta dogara ne a kan ko waɗannan budurwai “suna ganin wannan babban wahayi,” kamar yadda Daniyel ya gani, ko kuwa suna gudu daga wahayin. Mabuɗin ganin babban wahayin ana wakilta shi ne da kalmar “kagara.”

We will continue this study in the next article.

Za mu ci gaba da wannan bincike a talifi na gaba.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “Mala’ikan nan mai iko wanda ya yi wa Yohanna umarni ba wani ƙasa da Yesu Almasihu ba ne. Sanya ƙafarsa ta dama a kan teku, da ta hagunsa a kan busasshiyar ƙasa, yana nuna ɓangaren da yake takawa a al’amuran ƙarshe na babban rikici da Shaidan. Wannan matsayi yana nuna ikonsa da mulkinsa mafi girma a kan dukan duniya. Rikicin ya ci gaba da ƙaruwa cikin ƙarfi da ƙuduri daga zamani zuwa zamani, kuma zai ci gaba da haka har zuwa al’amuran ƙarshe, sa’ad da dabara ta ƙwarai ta ikon duhu za ta kai matuƙarta. Shaidan, a haɗe da mugayen mutane, zai ruɗi dukan duniya da ikkilisiyoyin da ba su karɓi ƙaunar gaskiya ba. Amma mala’ikan nan mai iko yana neman a saurare shi. Yana yin kira da babbar murya. Zai nuna iko da hurumin muryarsa ga waɗanda suka haɗa kai da Shaidan domin su yi gaba da gaskiya.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Bayan waɗannan tsawa bakwai sun furta muryoyinsu, sai umarni ya zo wa Yohanna kamar yadda ya zo wa Daniyel game da ƙaramin littafin nan: ‘Ka rufe waɗannan abubuwa da tsawa bakwai ɗin suka furta.’ Waɗannan suna da alaƙa da abubuwan da za su faru a nan gaba, waɗanda za a bayyana su bisa ga tsarinsu. Daniyel zai tsaya a rabonsa a ƙarshen kwanaki. Yohanna yana ganin ƙaramin littafin a buɗe. Sa’an nan annabce-annabcen Daniyel suna samun matsayinsu da ya dace a cikin saƙonnin mala’iku na farko, na biyu, da na uku da za a ba duniya. Buɗe ƙaramin littafin shi ne saƙon da ya shafi lokaci.”

> “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.

> “Littattafan Daniyel da Ru’ya ta Yohanna ɗaya ne. Ɗaya annabci ne, ɗayan kuma ru’ya ne; ɗaya littafi ne da aka hatimce, ɗayan kuma littafi ne da aka buɗe. Yohanna ya ji asiran da tsawa-tsawa suka furta, amma an umarce shi kada ya rubuta su.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Haske na musamman da aka bai wa Yahaya, wanda aka bayyana a cikin tsawar bakwai, ya kasance zayyana abubuwan da za su faru a ƙarƙashin saƙonnin mala’ika na fari da na biyu.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

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