Article

# The Book of Daniel - Number Eight

Littafin Daniyel — Lamba Takwas

A Process

Tsari

Author

Jeff Pippenger

Published

December 3, 2023

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> 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. Kuma Ubangiji ya ba da Yehoyakim, sarkin Yahuza, a hannunsa, tare da waɗansu daga cikin kayayyakin Haikalin Allah; waɗanda ya kai ƙasar Shinar zuwa gidan allahnsa; ya kuma kai kayayyakin cikin baitul malin allahnsa. Daniyel 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Littattafan Daniyel da Ru’ya ta Yohanna littafi guda ne, kuma irin waɗannan layukan annabci da aka wakilta a cikin littafin Daniyel an ci gaba da su a cikin littafin Ru’ya ta Yohanna. Ru’ya ta Yesu Almasihu tana wakiltar saƙon annabci na ƙarshe da aka buɗe hatiminsa nan kaɗan kafin rufe lokacin jarrabawa.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Gaskiyoyin da a dā aka fahimta daidai daga littafin Ru’ya ta Yohanna amma al’ada da gargajiya suka hatimce, har yanzu gaskiya ne, kuma a yau Zakin kabilar Yahuza yana sake buɗe hatiminsu, kuma waɗannan gaskiyoyin yanzu suna bayyana cikakkiyar cikar su.

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Gaskiyoyin da a dā aka fahimce su daidai daga littafin Daniyel amma al’ada da gargajiya suka rufe su, har yanzu gaskiya ne, kuma a yau Zakin kabilar Yahuda yana sāke buɗe hatiminsu, kuma waɗannan gaskiyoyin yanzu suna bayyana cikakkiyar cikar su.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Daniel kawai shi ne na farko cikin littattafai biyun da suke wakiltar Wahayin Yesu Almasihu.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Jehoiakim alama ne na ba da iko ga saƙo na fari a cikin wani motsin gyara. Haka kuma shi alama ce ta alkawari, domin sauyin suna a annabce yana nuna farkon dangantakar alkawari. Dangantakar alkawarin da Allah yake shiga da ita tare da mutanen da a dā ba mutanen alkawarinsa ba ne, tana farawa ne a lokacin ba da iko ga saƙo na fari.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Ku waɗanda a dā ba al’umma ba ne, amma yanzu ku ne mutanen Allah: waɗanda ba su sami jinƙai ba, amma yanzu sun sami jinƙai. 1 Bitrus 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Alamar canza suna domin wakiltar dangantakar alkawari ya tabbata ta wurin canza sunan Abram zuwa Ibrahim, da sunan Sarai zuwa Saratu, da sunan Yakubu zuwa Isra’ila, da kuma Shawulu zuwa Bulus. Akwai kuma wasu shaidu game da wannan alama, amma a sura ta ɗaya ta Daniyel, an canza sunan Daniyel zuwa Belteshazzar, kuma an canza sunan Hananiya zuwa Shadrak, na Misha’el zuwa Meshak, da na Azariya zuwa Abednego.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Sa’ad da Ubangiji ya shiga dangantakar alkawari da wata al’umma, a lokaci guda kuma yana wucewa ta kan wata tsohuwar al’ummar alkawari. Jehoiakim yana wakiltar mutanen alkawari waɗanda ake wucewa ta kansu, kuma Daniyel, Hananiya, Mishael da Azariya suna wakiltar mutanen alkawari waɗanda ake zaɓa a sa’an nan. Sa’ad da mutane suka shiga dangantakar alkawari, sai a gwada su ko za su kiyaye sharuddan alkawarin. Wannan gwajin ana wakilta shi ta wurin aikin cin abinci.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Adamu da Hauwa’u sun kasa gwaji ta hanyar aikin ci, kuma sa’ad da Allah ya fara shiga cikin alkawari da zaɓaɓɓen jama’a, ya fara dangantakar ne da gwada su da manna. Isra’ila ta dā daga ƙarshe ta kasa wannan gwaji, amma ta yin haka sun ba da nuni na farko da shaidar farko ga gaskiyar cewa gwajin alkawari ba gwaji guda ɗaya ba ne, amma tsari ne na gwaji. A gwaji na goma, an yanke musu hukuncin mutuwa a cikin jejin a cikin shekaru arba’in masu biye. Sa’an nan Allah ya shiga alkawari da Joshua da Caleb, ta haka yana ba da shaida cewa sa’ad da Ubangiji ya shiga alkawari da zaɓaɓɓen jama’a, yana kuma wucewa ta wajen wani jama’ar alkawari na dā. A ƙarshen Isra’ila ta dā, wanda shi ma ya kasance farkon Isra’ila ta ruhaniya, tsarin gwaji na ƙarshe ga Isra’ila ta dā shi ne tsarin gwaji na farko ga Isra’ila ta ruhaniya, kuma an wakilta shi a matsayin Gurasar Sama. An riga an yi masa misali ta wurin manna a tsarin gwaji na farko na alkawari.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

A cikin wannan tsarin gwaji, wanda shi ne tsarin gwaji na farko kuma na ƙarshe, Yesu ya bayyana gwajin Gurasar sama sa’ad da ya ce waɗanda suke mutanensa na alkawari dole ne su ci namansa su sha jininsa. Ya rasa almajirai fiye da kowane lokaci a hidimarsa a wancan gabatarwa. Wannan gardama a cikin hidimarsa ita ce kololuwar misalin tsarin gwajin alkawari, kuma ’Yar’uwa White ta yi sharhi mai tsawo a kan wannan al’amari a cikin *The Desire of Ages*, inda taken babin yake “The Crisis in Galilee”. Sunan Galili yana nufin “ƙofa mai juyawa,” ko kuwa “mafarin sauyi,” kuma a cikin babin, ta fayyace dalilin da ya sa almajiran suka juya suka bar shi. Sun ƙi su yi amfani da shaidarsa game da wajibcin cin namansa da shan jininsa bisa madaidaiciyar hanya ta annabci. Ta nuna cewa sun riƙe al’adu da koyarwar gargajiya game da fahimtohin annabci waɗanda Shaiɗan ya dasa a cikin fahimtar Littafi Mai Tsarki ta Isra’ila ta dā. Waɗannan rashin fahimtohi suka ba su abin da suke tsammani hujja ce ta ɗaukar kalmominsa a zahiri, maimakon a ruhance. Ta kuma nuna cewa sa’ad da waɗanda suka “juya” suka bar Yesu (Galili), waɗanda aka bayyana a cikin sura ta shida ta Yohanna (Yohanna 6:66), ba su ƙara tafiya tare da shi ba har abada.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Kamar yadda yake a tsarin gwajin alkawari na tsohon Isra’ila na farko da na ƙarshe, muna ganin cewa sa’ad da Allah ya shiga dangantakar alkawari da zaɓaɓɓen jama’a, a lokaci guda kuma yana wucewa ta wajen mutanen alkawarin da suka gabata. Muna kuma ganin cewa yana gwada waɗannan mutane, ba da gwaji guda ɗaya ba, sai dai da wani tsari na gwaji. Haka kuma muna ganin cewa wannan tsarin gwaji ana wakilta shi da wani abu da za a ci. Muna kuma ganin cewa abincin yana wakiltar Maganar Allah, kuma gwajin ya ƙunshi zaɓi tsakanin nau’i biyu na abincin da za a ci. Shin za mu ci daga kowace itaciya da Allah ya ce za mu iya ci daga gare ta, ko kuwa za mu ci daga itaciyar da aka hana mu ci daga gare ta? Muna kuma ganin cewa zaɓin abin da za a ci ya haɗa da gwajin yadda muke cin abincin da aka miƙa.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

A ƙarshen Isra’ila ta ruhaniya, a lokacin motsin Millerite, saƙon farko ya sami ƙarfi a ranar 11 ga Agusta, 1840. Yehoyakim a can yana wakiltar Furotestoci waɗanda a wancan lokaci ake kai su Babila domin su zama ’ya’yanta mata. An fuskantar da su da gwaji sa’ad da mala’ikan Ru’ya ta Yohanna goma ya sauko yana kuma da ƙaramin littafi a buɗe a hannunsa. Kamar yadda Yehoyakim ya yi tawaye ga bukatun Nebukadnezzar, kuma daga baya aka kai shi bauta, haka Furotestocin suka ƙi cin abincin da yake a hannun mala’ikan, bisa ga al’adu da ɗabi’un da suka fito da su daga Zamanan Duhu.

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

A lokacin bazarar shekara ta 1844, tsarin gwajin ya kai ga wani “mahimmancin juyin hali” ga Jehoiakim da Furotestoci, kuma kamar yadda ya faru a gwajin farko na Isra’ila ta ruhaniya, su ma suka “juya” suka daina tafiya tare da Yesu. A wancan tarihin Daniyel, Hananiya, Misha’el da Azariya suna wakiltar Milleriyawa, waɗanda suka zaɓi su ci ƙaramin littafin nan wanda ya kasance mai daɗi a bakinsu, amma ya zama mai ɗaci a cikinsu.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Idan muka haɗa da Adamu da Hauwa’u, muna da shaidu huɗu na gargajiya da ke nuna cewa gwajin yana wakiltuwa ta wurin aikin ci. Muna da shaidu na annabci da dama, waɗanda dukkansu suke ɗauke da hatimin na farko da na ƙarshe. Shaidar gwajin manna shaida ce ta farko, kuma gwajin Gurasar Sama duka gwaji ne na farko ga Isra’ila ta ruhaniya, yayinda kuma a lokaci guda yake zama shaida ta ƙarshe ga Isra’ila ta dā. Gwajin ƙaramin littafi duka na farko ne kuma na ƙarshe. Shi ne ƙarshen yawo na Isra’ila ta ruhaniya a matsayin ikkilisiya cikin jeji, kuma shi ne farkon waɗanda aka zaɓa su zama mutanen Allah na ƙarshe masu suna na ƙungiya. Mileriyawa su ne farkon mutanen Allah masu suna na ƙungiya, waɗanda za a gane su a matsayin ƙaho na gaskiya na Furotesta. Akwai shaidu da dama game da tsarin gwaji da ke farawa sa’ad da aka ba saƙo na farko iko.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

A cikin waɗannan hanyoyin gwaji, ana isa ga wani “muhimmin juyi”, inda kusan dukan almajiran suke juya baya. A kan shaidar Joshua da Caleb, dukan Isra’ila suka juya baya suka nemi komawa Masar. A cikin ikkilisiya a Galili, mafi yawan almajirai suka juya baya. Domin Yesu shi ne Alfa da Omega, “muhimmin juyin” da ake wakilta a ƙarshen tsarin gwaji ana kuma kwatanta shi a farkon tsarin gwajin. Sa’ad da aka fara ba da manna ga Isra’ilan dā, akwai waɗanda nan da nan suka juya baya daga umarnin. A baftismar Almasihu, Ya juya ya tafi cikin jeji. ’Yar’uwa White tana amfani da alamar muhimmiyar juyi ta hanya mai matuƙar ba da bayani.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “Akwai lokuta da suke zama mahimman mahanguna na juyin hali a tarihin al’ummai da na Ikilisiya. Cikin tanadin Allah, sa’ad da waɗannan rikice-rikice daban-daban suka zo, ana ba da haske na wannan lokaci. Idan aka karɓe shi, akwai ci gaban ruhaniya; idan kuma aka ƙi shi, to raguwar ruhaniya da hallaka suna biyo baya. Ubangiji, cikin Kalmarsa, ya bayyana aikin wa’azin bishara mai kai hari yadda aka gudanar da shi a da, kuma yadda za a gudanar da shi a nan gaba, har zuwa rikici na ƙarshe, sa’ad da wakilan Shaidan za su yi motsinsu na banmamaki na ƙarshe. Daga wannan Kalma muka fahimci cewa rundunonin suna riga suna aiki yanzu waɗanda za su shigar da babban rikici na ƙarshe tsakanin nagarta da mugunta—tsakanin Shaidan, sarkin duhu, da Almasihu, Sarkin rai. Amma nasarar da ke zuwa ga mutanen da suke ƙaunar Allah kuma suke jin tsoronsa tabbatacciya ce kamar yadda kursiyinsa yake kafaffe a sammai.” Bible Echo, Agusta 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Sa’ad da aka fara ba da manna ga Isra’ila ta dā, an ba da haske domin wannan tarihin. A baftismar Almasihu an ba da haske domin wannan tarihin. A ranar 11 ga Agusta, 1840, an ba da haske domin wannan tarihin. Kowanne daga cikin waɗannan mahimman lokutan juyawa yana nuna farkon wani tsarin gwaji wanda a ƙarshe yake ƙarewa a wani mahimmin lokacin juyawa dabam, sa’ad da mutanen alkawari na dā suka juya baya, ba su ƙara tafiya tare da Almasihu ba.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

Saboda waɗannan hanyoyi dabam-dabam na gwaji suna wakiltar duka wani tsari na gwaji ga mutanen alkawari na dā da kuma ga mutanen sabon alkawari, akwai ƙarewa biyu na wannan tsari na gwaji. Ƙarshen tsari na gwaji, sabili da haka mahimmin juyin ƙarshe ga Furotestoci a cikin tarihin Millerite, shi ne bazarar shekara ta 1844. Ƙarshen tsari na gwaji (a cikin kaka ta shekara ta 1844), ko kuma lokacin juyawa ga Millerites da kansu, ya zo ne bayan lokacin juyawa ga mutanen Allah na dā.

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

A cikin tarihin Almasihu, ana gane tsarin gwaji ta wurin tsarkake haikali sau biyu da ya yi, sau ɗaya a farkon hidimarsa, sannan kuma a ƙarshen hidimarsa.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Sa’ad da Yesu ya fara hidimarsa ta fili a bainar jama’a, ya tsarkake Haikali daga ƙazantar saɓon tsarkinsa. Cikin ayyuka na ƙarshe na hidimarsa kuwa har da tsarkake Haikali a karo na biyu. Haka kuma, a aikin ƙarshe na gargaɗin duniya, ana yin kira guda biyu mabambanta ga ikkilisiyoyi. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai sun sha ruwan inabin fushin fasikancinta’ (Wahayin Yahaya 14:8). Kuma a cikin ƙara mai ƙarfi na saƙon mala’ika na uku an ji wata murya daga sama tana cewa, ‘Ku fito daga cikinta, jama’ata, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta’ (Wahayin Yahaya 18:4, 5).” Selected Messages, littafi na 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Tsarin gwaji na tsarkakewar haikalin nan biyu na Almasihu ya yi daidai da Malaki sura ta uku, a cikin rubuce-rubucen Ruhun Annabci.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “A cikin tsarkake Haikalin daga masu saye da masu sayarwa na duniya, Yesu ya bayyana aikinsa na tsarkake zuciya daga ƙazantar zunubi,—daga sha’awace-sha’awacen duniya, kwaɗayin son kai, miyagun halaye, waɗanda suke lalatar da rai. An nakalto Malachi 3:1–3.” The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Tsarkakewar mutanen Allah tana wakiltar tsarin gwaji wanda aka maimaita danganta shi da layuka da dama na annabci. Kowace magana da ake yi a kai, tun daga Adamu da Hauwa’u har zuwa tarihin Millerite, tana wakiltar tsarkakewar dubu ɗari da arba’in da huɗu.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “A cikin kwanaki na ƙarshe na tarihin wannan duniya, za a sabunta alkawarin Allah da mutanensa masu kiyaye umarnansa.” Review and Herald, February 26, 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Tsarin tsarkakewar ɗari da dubu arba’in da huɗu shi ne ambato na farko a cikin littafin Daniyel, wanda shi ne littafi na farko daga cikin littattafai biyu waɗanda tare suke wakiltar Wahayin Yesu Almasihu wanda ake buɗe hatiminsa a daidai kafin lokacin jarrabawar ɗan Adam ya rufe. Tsarin tsarkakewar ɗari da dubu arba’in da huɗu kuma ana wakilta shi a matsayin tsarin hatimcewa. Sa’ad da saƙo na farko na tsarin tsarkakewa, na hatimcewar ɗari da dubu arba’in da huɗu, ya fara a ranar 11 ga Satumba, 2001, ya zama maɓallin sauyi ga coci da kuma ga duniya. A cikin Wahayi sura ta goma sha takwas, mala’ikan da yake haskaka duniya da ɗaukakarsa ya iso a lokacin. Duk da haka a cikin Wahayi goma sha takwas, ba a wakilta mala’ikan kamar yana riƙe da abin da zai ci a hannunsa ba—amma yana nan. Ƙaramin littafin yana nan. Ana iya gane shi cikin sauƙi ta wurin waɗanda suka zaɓi su ci tsarin aiki da annabi Ishaya ya wakilta a matsayin “layi bisa layi.”

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Ta wajen shimfiɗa “layi bisa layi” muna fahimta cewa sa’ad da Almasihu ya sauko a ranar 11 ga Satumba, 2001, shi ma yana da “ɗan littafi” wanda aka wakilta a matsayin “manna”, “gurasar sama” da kuma “ɗan littafi”. Amma a ranar 11 ga Satumba, 2001, tsofaffin zaɓaɓɓun mutane, waɗanda Jehoiakim yake wakilta, suka zaɓi su riƙe al’adu da koyarwar gargajiyar Adventism, sa’an nan suka fara tafiyarsu zuwa bautar Babila wadda za ta cika a dokar Lahadi.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Yanzu kuma ga maganar da aka ce na furta cewa New York za a shafe ta da igiyar ruwa mai ƙarfi? Wannan ban taɓa faɗa ba. Na faɗa cewa, sa’ad da nake duban manyan gine-ginen da ake ta ginawa a can, bene a kan bene, ‘Wane irin al’amura masu ban tsoro ne za su faru sa’ad da Ubangiji zai tashi ya girgiza duniya ƙwarai! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta sha takwas na Ru’ya ta Yohanna gargaɗi ne game da abin da ke zuwa a kan duniya. Amma ba ni da wani haske na musamman game da abin da ke zuwa a kan New York, sai dai na san cewa wata rana manyan gine-ginen da ke can za a rushe su ta wurin juyawa da kifarwar ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma ɗaya daga wurin Ubangiji, taɓawa ɗaya daga ikonSa mai girma, kuma waɗannan manyan gine-gine za su fāɗi. Al’amura za su faru waɗanda tsoronsu ba za mu iya zato ba.” Review and Herald, July 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Sa’ad da aka “rushe manyan gine-gine” na “New York” “ta wurin juyawa da kifarwa na ikon Allah,” a ranar 11 ga Satumba, 2001, hasken mala’ikan Ru’ya ta Yohanna goma sha takwas ya cika dukan duniya, gama wani muhimmin juyi ya zo a cikin tarihin dabbar duniya ta Ru’ya ta Yohanna goma sha uku.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Akwai wasu zamani da suke zama wuraren juyawa a tarihin al’ummai da na Ikilisiya. A cikin ikon tanadin Allah, sa’ad da waɗannan rikice-rikice dabam-dabam suka iso, ana ba da hasken da ya dace da wancan lokaci. Idan aka karɓe shi, akwai ci gaban ruhaniya; idan kuma aka ƙi shi, sai koma-bayan ruhaniya da rugujewar bangaskiya su biyo baya.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Sa’ad da hasken mala’ikan Ru’ya ta Yohanna goma sha takwas ya iso a ranar 11 ga Satumba, 2001, waɗanda suka karɓi hasken sun ci gaba a ruhaniya, amma waɗanda suka ƙi hasken sun ja baya a ruhaniya, suka kuma fara tafiyarsu ta tawaye zuwa ga muhimmin juyinsu na ƙarshe na dokar Lahadi, inda har abada suke lalatar da ikirarin da suke yi na kasancewa manzannin mala’ika na uku. Waɗanda suke a Galiliya da suka juya baya, ba su ƙara tafiya tare da Almasihu ba a Yohanna 6:66, suna juya baya ne daga hasken da ya fara iso a baftismarsa, wanda a nan ne aka ba saƙon farko na wannan tarihin gwaji iko. A cikin Daniyel sura ta ɗaya, an kwatanta rukuni biyu na masu sujada a cikin tarihin lokacin da aka ba saƙon farko iko. Yehoyakim yana wakiltar waɗanda suke lalatar da bangaskiya, Daniyel kuma, Hananiya, Misha’el da Azariya suna wakiltar masu aminci.

> 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. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> A shekara ta uku ta sarautar 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 Haikalin Allah; waɗanda ya kwashe zuwa ƙasar Shinar, zuwa gidan allahnsu; ya kuma kai kayayyakin cikin gidan taskar allahnsu. Sai sarki ya yi magana da Ashfenaz, shugaban fadawansa, cewa ya kawo waɗansu daga cikin ’ya’yan Isra’ila, daga zuriyar sarauta kuma daga cikin manyan mutane; samari marasa aibi, kyawawa, masu hikima a kowane fanni, masu ilimi, masu fahimtar sani, kuma waɗanda suke da ikon tsayawa a fādar sarki, waɗanda kuma za a koya musu ilimi da harshen Kaldiyawa. Sarki kuma ya tanada musu abincin yau da kullum daga abincin sarki, da kuma ruwan inabin da yake sha; haka yana rainonsu shekara uku, domin a ƙarshensu su tsaya a gaban sarki. A cikin waɗannan kuwa akwai daga cikin ’ya’yan Yahuza, Daniyel, Hananiya, Misha’el, da Azariya. Shugaban fadawan kuwa ya ba su sunaye: ya sa wa Daniyel suna Belteshazzar; wa Hananiya kuwa Shadrak; wa Misha’el kuma Meshak; wa Azariya kuwa Abednego. Amma Daniyel ya kuduri a zuciyarsa cewa ba zai ƙazantar da kansa da rabon abincin sarki ba, ko da ruwan inabin da yake sha; saboda haka ya roƙi shugaban fadawan kada ya bari ya ƙazantar da kansa. Daniyel 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Daniyel, Hananiya, Misha’el da Azariya ’ya’yan Yahuda ne. An mai da su bābāni, ta haka suna wakiltar tsara ta ƙarshe ta Adventism. Nebukadnezzar, kamar sarakuna da yawa na dā, ya sa aka yi wa waɗannan samari huɗu na Yahuda fyade, domin a kawar da duk wata damuwa da sarki zai iya yi sa’ad da suke yi masa hidima a matsayin bayi kuma suna hulɗa da matan sarki da ƙwaraƙwaransa.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

A alamar annabci, wannan yana wakiltar tsarar Adventism ta ƙarshe, domin ba za a ƙara samun wani layi na Yahuda ba bayan waɗannan huɗu. Huɗu alama ce ta dukan duniya, sabili da haka yana wakiltar tsarar ƙarshe ta Seventh-day Adventists a ko’ina cikin duniya waɗanda suka gane 11 ga Satumba, 2001, a matsayin cikar Kalmar annabcin Allah.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

Waɗannan ’yan Adventist na Rana ta Bakwai su ne batun Kalmar annabcin Allah, gama su ne waɗanda aka kira su zama dubu ɗari da arba’in da huɗu. Duk da haka, gadon annabcinsu ya fara ne da tawayen kakanninsu, a shekara ta 1863. Wannan tawayen farko kusan ba zai yiwu a gane shi ba, domin an rufe shi da al’adu da ɗabi’un ƙarni huɗu na tawayen da ya ci gaba da ƙaruwa. Ko da yake yana da wuya a gane shi, dole ne a gan shi kuma a amince da shi, kamar yadda Daniyel ya yi a ƙarshe a sura ta tara ta littafin Daniyel. Ya yi haka ne ta wurin gane gaskiyar da take cikin Kalmar annabcin Allah.

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

Tawayen da Daniyel da mutanen kirki ukun nan suka fito kai tsaye daga gare ta, ita ce ƙin amincewar ubansu ya ci gaba da kasancewa a ware daga tasirin arna da suka kewaye su. A shekara ta 1863, Adventism na Laodikiya ya koma ga hanyar Littafi Mai Tsarki ta Furotesta mai ridda da kuma Katolika, domin ya tabbatar da ƙin amincewarsu da tantancewar Miller game da “lokatai bakwai” na Lawiyawa ashirin da shida. Wannan tawaye, ga Daniyel da mutanen kirki ukun nan, sarki Hezekiya ne ya wakilta.

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Sarki Hezekiya ya roƙi Ubangiji kada ya mutu, aka kuwa amsa addu’arsa sa’ad da Ubangiji ya ƙara masa wata shekara goma sha biyar. A yin haka kuma, sai ya haifi Manassa, ɗaya daga cikin sarakunan Yahuda mafiya mugunta, amma kuma shi ne sarkin da yake nuna farkon cin nasara a matakai bakwai a hankali da bautar da Yahuda. A shekara ta 1856, Shaida ta Gaskiya ta zo ta ƙwanƙwasa ƙofar Adventism na Laodiceya, amma suka zaɓi su rayu, ba su mutu ga kai ba. Zuwa shekara ta 1863, sun sāke gina “Yeriko” kuma suka fara tawaye mai ƙaruwa da ya kai ga hana su gane 11 ga Satumba, 2001 a matsayin farkon tafiyarsu ta matakai uku zuwa bautar Babila ta ruhaniya wadda take ƙarewa a dokar Lahadi.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Ga sarki Hezekiya, shekarar 1863 ta zo ne sa’ad da aka amsa addu’arsa ta neman ya rayu. Ubangiji ya bayar da alama cewa an karɓi addu’arsa. Allah ya tabbatar da addu’ar ta wurin motsar da rana, kuma Babiloniyawa suka ga aikin Allah a cikin sammai, ko da yake ba su san abin da yake nufi ba. Sa’an nan Babiloniyawa suka zo Urushalima domin su bincika game da Allah wanda yake da ikon sarrafa rana. Maimakon ya ɗaukaka Allah na Sama, sarki Hezekiya, maimakon ya mutu ga kansa, ya zaɓi ya ɗaukaka haikalinsa da birninsa a maimakon Allah wanda ya zaɓi ya sa sunansa a cikin wannan haikali da wannan birni.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Wancan tawaye ya jawo annabcin cewa ’ya’ya daga zuriyarsa za su zama bayi da hadimai a Babila. Waɗannan ’ya’yan kuwa su ne Daniel, Hananiah, Mishael da Azariah, kuma suna wakiltar ƙarni na ƙarshe na ruhaniya na waɗannan ’yan Adventist na rana ta bakwai waɗanda suke gane 11 ga Satumba, 2001 a matsayin mahadar juyi a tarihin al’umman duniya da na ikkilisiya, sa’ad da ake ba da hasken da zai gwada kuma ya hatimce dubu ɗari da arba’in da huɗu.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> A kwanakin nan ne Hezekiya ya yi rashin lafiya har ga mutuwa. Sai annabi Ishaya ɗan Amoz ya zo wajensa, ya ce masa, Haka Ubangiji ya ce, Ka shirya gidanka; gama za ka mutu, ba za ka rayu ba. Sai ya juya fuskarsa ga bango, ya yi addu’a ga Ubangiji, yana cewa, Ina roƙonka, ya Ubangiji, ka tuna yanzu yadda na yi tafiya a gabanka cikin gaskiya da cikakkiyar zuciya, na kuma aikata abin da yake mai kyau a gabanka. Hezekiya kuwa ya yi kuka mai tsanani. Sai ya zama, tun kafin Ishaya ya fita zuwa tsakiyar harabar fada, maganar Ubangiji ta zo masa, tana cewa, Ka koma, ka faɗa wa Hezekiya shugaban mutanena, Haka Ubangiji, Allah na Dawuda ubanka, ya ce, Na ji addu’arka, na ga hawayenka; ga shi, zan warkar da kai: a rana ta uku za ka haura zuwa gidan Ubangiji. Zan kuma ƙara shekara goma sha biyar ga kwanakinka; zan ceci ka da wannan birni daga hannun sarkin Assuriya; zan kuwa kāre wannan birni saboda kaina, da kuma saboda bawana Dawuda. Sai Ishaya ya ce, Ku ɗauko dunƙulen ɓaure. Sai suka ɗauka, suka ɗora a kan ƙurjin, ya kuwa warke. Sai Hezekiya ya ce wa Ishaya, Mene ne alamar da Ubangiji zai warkar da ni, kuma zan haura zuwa gidan Ubangiji a rana ta uku? Sai Ishaya ya ce, Wannan ita ce alamar da za ka samu daga wurin Ubangiji, cewa Ubangiji zai aikata abin da ya faɗa: inuwar za ta matsa gaba da matakai goma ne, ko kuwa ta koma baya da matakai goma? Sai Hezekiya ya amsa, Abu ne mai sauƙi inuwa ta gangara matakai goma; a’a, amma bari inuwar ta koma baya da matakai goma. Sai annabi Ishaya ya yi kuka ga Ubangiji; shi kuwa ya mayar da inuwar baya da matakai goma, wadda ta gangara a ma’aunin rana na Ahaz. A lokacin nan Berodakbaladan, ɗan Baladan, sarkin Babila, ya aika wa Hezekiya wasiƙu da kyauta; gama ya ji cewa Hezekiya ya yi rashin lafiya. Sai Hezekiya ya saurare su, ya kuma nuna musu dukan gidan kayayyaki masu darajarsa, azurfa, da zinariya, da kayan ƙamshi, da mai mai daraja, da dukan gidan makamansa, da dukan abin da aka samu cikin taskokinsa: babu wani abu a gidansa, ko a cikin dukan mulkinsa, da Hezekiya bai nuna musu ba. Sa’an nan annabi Ishaya ya zo wurin sarki Hezekiya, ya ce masa, Mene ne mutanen nan suka faɗa? Kuma daga ina suka zo wurinka? Sai Hezekiya ya ce, Sun zo daga ƙasa mai nisa, daga Babila. Sai ya ce, Mene ne suka gani a gidanka? Sai Hezekiya ya amsa, Duk abin da yake a gidana sun gani: babu wani abu a cikin taskokina da ban nuna musu ba. Sai Ishaya ya ce wa Hezekiya, Ka ji maganar Ubangiji. Ga shi, kwanaki na zuwa da za a kwashe duk abin da yake a gidanka, da abin da kakanninka suka tara har wa yau, a kai Babila: babu abin da za a bari, in ji Ubangiji. Kuma daga cikin ’ya’yanka da za su fito daga gare ka, waɗanda za ka haifa, za su ɗauke su; za su kuwa zama bābāni a fādar sarkin Babila. Sai Hezekiya ya ce wa Ishaya, Maganar Ubangiji da ka faɗa tana da kyau. Ya kuma ce, Ashe, ba alheri ba ne, in salama da gaskiya su kasance a kwanakina? Sauran ayyukan Hezekiya, da dukan ƙarfinsa, da yadda ya yi tafki, da mashigar ruwa, ya kawo ruwa cikin birni, ba a rubuce suke a cikin littafin tarihin sarakunan Yahuza ba? Sai Hezekiya ya kwanta tare da kakanninsa; Manassa ɗansa kuwa ya yi sarauta a madadinsa. 2 Sarakuna 20:1–21.

The next verse says:

Aya ta gaba tana cewa:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manassa yana da shekara goma sha biyu sa’ad da ya fara mulki, kuma ya yi mulki shekara hamsin da biyar a Urushalima. Sunan mahaifiyarsa kuwa Hefziba ne. 2 Sarakuna 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Mene ne zai kasance sakamakon da ya biyo baya da sarki Hezekiya ya amince da nufin Ubangiji, ya kuma kawai gyara gidansa ya mutu? An ba shi ƙarin shekaru goma sha biyar, kuma bayan shekaru uku aka haifi mugun Manasse. Mene ne zai faru a shekara ta 1856, da Adventism ya amince da miƙawa daga Philadelphia zuwa Laodicea, ya kuma gyara gidansa ya bar ainihin gaskiyar kafuwar William Miller ba tare da an taɓa su ba? Ina tsammani ba za mu taɓa sanin amsar wannan tambaya ba, amma abin da muka sani shi ne cewa, “Daniyel ya ƙudura a zuciyarsa cewa ba zai ƙazantar da kansa da rabon abincin sarki ba, ko da ruwan inabin da yake sha.”

We will continue Daniel chapter one in the next article.

Za mu ci gaba da Daniyel sura ta ɗaya a talifi na gaba.

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