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# The Book of Daniel - Number Fifty-Three

Littafin Daniyel - Lamba Hamsin da Uku

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

An Bayyana Wahayoyin Annabci: Fahimtar Kwanaki na Ƙarshe Ta Cikin Kwarewar Daniyel

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Duk annabawan suna magana game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12

> “Kowannen annabawan dā ya yi magana ƙasa da yadda ya yi domin zamaninsa kansa fiye da namu, sabili da haka annabce-annabcensu yana da ƙarfi a gare mu. ‘Yanzu dukan waɗannan abubuwa sun faru a gare su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, a kanmu waɗanda ƙarshen duniya ya zo.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, amma dominmu suka yi hidimar waɗannan abubuwa, waɗanda yanzu aka ba ku labarinsu ta wurin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki da aka aiko daga sama; waɗannan abubuwa ne mala’iku ke marmarin dubawa cikinsu.’ 1 Bitrus 1:12.”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Littafi Mai Tsarki ya tattara kuma ya ɗaure taskokinsa tare domin wannan ƙarni na ƙarshe. Dukan manyan al’amura da muhimman mu’amaloli masu tsanani na tarihin Tsohon Alkawari sun kasance, kuma suna ta maimaita kansu, cikin ikkilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniyel yana wakiltar mutanen Allah, waɗanda a kwanaki na ƙarshe suka gano ta wurin Kalmar annabci cewa an warwatsa su. Sa’ad da suka farka ga wannan gaskiya, ana bukatar su cika addu’ar Littafin Firistoci ashirin da shida, haka kuma addu’ar neman fahimtar asirin annabci na ƙarshe da ake buɗewa jim kaɗan kafin ƙarewar lokacin gwaji, kamar yadda addu’ar Daniyel a sura ta biyu take wakilta. Idan kuma suka shiga cikin ƙwarewar Daniyel, mala’ikan Jibra’ilu zai taɓa su, ya sanar da su, ya kuma yi magana da su, domin ya ba su “hikima da fahimta.” Masu hikima su ne waɗanda suke “fahimta” “ƙaruwar ilimi” sa’ad da aka buɗe wani asirin annabci.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito domin in ba ka hikima da fahimta. A farkon roƙe-roƙenka umarni ya fito, ni kuma na zo domin in bayyana maka; gama ana ƙaunarka ƙwarai: saboda haka ka fahimci al’amarin, ka kuma lura da wahayin. Daniyel 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Wahayin da aka gaya wa Daniyel ya lura da shi shi ne wahayin “mareh” na bayyanuwa. Jibrilu bai gama aikin da aka ɗora masa ba a sura ta takwas sa’ad da aka gaya masa ya sa Daniyel ya fahimci wahayin “mareh”. A sura ta tara ya komo domin ya kammala fassarar. A sura ta tara, Daniyel ba ya ƙara rayuwa a zamanin mulkin Babila, sai dai a cikin tarihin daular Mediya da Farisa.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Sa’ad da Jibra’ilu ya umurci Daniyel cewa ya “fahimci al’amarin,” kuma ya “yi la’akari da wahayin,” yana bayyana wani tsari ne na rarrabewa a cikin tunani wanda yake so Daniyel ya aiwatar. Kalmomin da aka fassara da “fahimta” da kuma “la’akari” duka kalma guda ɗaya ce ta Ibrananci. Kalmar ita ce “biyn,” kuma ma’anarta ita ce rarrabewa a cikin tunani. Kalmar Ibrananci da aka fassara da “al’amari,” ita ce “dabar,” kuma ma’anarta ita ce “kalmar”. Saboda haka Jibra’ilu yana sanar da Daniyel, da kuma waɗanda yake wakilta a kwanaki na ƙarshe, su rarraba Kalmar gaskiya yadda ya kamata.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Ka yi ƙoƙari ka gabatar da kanka abin karɓa a gaban Allah, ma’aikaci wanda bai kamata ya ji kunya ba, yana rarrabe maganar gaskiya daidai. 2 Timoti 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Kalmar “matter” kuma Daniyel ya yi amfani da ita a sura ta goma, aya ta ɗaya, inda aka fassara ta sau uku da “abu.”

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> A shekara ta uku ta mulkin Sairus sarkin Farisa, an bayyana wani al’amari ga Daniyel, wanda ake kira sunansa Belteshazzar; al’amarin kuwa gaskiya ne, amma lokacin da aka ƙayyade mai tsawo ne; shi kuma ya fahimci al’amarin, ya kuma sami fahimta game da wahayin. Daniyel 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

A cikin ayar, kalmar nan “wahayi” ita ce wahayin “mareh” na bayyanuwa, kuma Daniyel yana da fahimta game da abu (al’amari), har ma da wahayin (“mareh”). A aya ta ashirin da uku na sura ta tara, Jibrilu ya umarci Daniyel ya rarrabe daidai al’amarin da wahayin, kuma a aya ta ɗaya ta sura ta goma yana da fahimta game da al’amarin (abu) da kuma wahayin (“mareh”). Jibrilu yana sanar da Daniyel a sura ta tara ya gane bambanci (ya rarrabe daidai) tsakanin al’amarin da wahayin. Wahayin shi ne wahayin “mareh”, kuma “al’amarin,” ko kuwa “abin,” shi ne wahayin “chazon”.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

A cikin sura ta takwas an bayyana asalin wahayi biyun, kuma an lura da bambanci a tsakaninsu domin Daniyel ya so ya fahimci wahayin “chazon”, amma an umurci Jibrilu ya sa Daniyel ya fahimci wahayin “mareh”. Yayin da Jibrilu ya fara aikinsa na sa Daniyel ya fahimci “al’amarin” da kuma “wahayi”, sai ya sanar da Daniyel ya kula cewa su wahayi biyu ne dabam.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:22–27.

> Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito domin in ba ka hikima da fahimta. Tun farkon roƙe-roƙenka umarni ya fito, ni kuma na zo domin in nuna maka; gama kai ƙaunatacce ne ƙwarai: saboda haka ka fahimci al’amarin, ka kuma lura da wahayin. Makonni saba’in an ƙaddara a kan mutanenka da kuma a kan birninka mai tsarki, domin a kawo ƙarshen ƙetare doka, a kuma kawo ƙarshen zunubai, a yi kafara domin mugunta, a kuma shigar da adalci na har abada, a hatimce wahayi da annabci, a kuma shafe Mafi Tsarki. Saboda haka ka sani, ka kuma fahimta, cewa daga fitowar umarnin a mai da Urushalima a kuma gina ta har zuwa Almasihu, Yarima, za a yi makonni bakwai da kuma sittin da biyu: za a sāke gina titi da katanga, ko da a lokutan wahala ne. Bayan kuma sittin da biyu ɗin nan, za a yanke Almasihu, amma ba domin kansa ba: mutanen yariman da zai zo kuwa za su hallaka birnin da Wuri Mai Tsarki; ƙarshensa kuma zai zo kamar ambaliya, har zuwa ƙarshen yaƙi kuma an ƙaddara kufai. Zai kuma tabbatar da alkawari da mutane da yawa har mako guda: a tsakiyar makon kuma zai sa hadaya da baiko su tsaya, kuma saboda yaɗuwar abubuwan banƙyama zai mai da shi kufai, har zuwa cikar ƙarshe; abin da aka ƙaddara kuwa za a zubo a kan mai da kufai. Daniyel 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

Jibrilu ya so Daniyel ya gane cewa za a wakilta abubuwa daga hangen “chazon” da kuma hangen “mareh” a cikin fassarar da ya ba Daniyel. Fassarar za ta shafi dukkan hangen nesa biyu, kuma alhakin Daniyel ne ya rarrabe hangen nesa daidai, wadda ta shafi tattake Wuri Mai Tsarki da rundunar, daga hangen nesa da ya kai ga bayyanar Almasihu a Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Jibra’ilu ya bayyana cewa daga umurnin Artaxerxes a shekara ta 457 kafin haihuwar Almasihu, za a yi shekaru ɗari huɗu da casa’in waɗanda aka “yanke” daga cikin shekaru dubu biyu da ɗari uku na wahayin maraice da safiya, waɗanda suka shafi Yahudawa musamman. A cikin ayoyin da aka ambata yanzu, an nuna kalmar “ƙaddararre” sau uku, amma kalmomi biyu ne dabam a Ibrananci waɗanda duka aka fassara su da “ƙaddararre” a cikin ayoyin. Lokaci na farko da aka nuna “ƙaddararre” shi ne a aya ta ashirin da huɗu, kuma wannan kalmar Ibrananci ita ce “chathak” kuma tana nufin “a yanke”.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

Yana nuna cewa an ba Isra’ila wani lokaci na jarrabawa wanda ya fara da umarni na uku na Artaxerxes, wanda zai ƙare da jifan Istifanas da duwatsu a shekara ta 34 A.D. Shekaru ɗari huɗu da casa’in an “yanke su,” kuma sun wakilci gajeren lokaci na annabci a cikin doguwar annabcin shekaru dubu biyu da ɗari uku. Adadin “ɗari huɗu da casa’in,” alama ce ta lokacin jarrabawa, kamar yadda Yesu ya tabbatar.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Sai Bitrus ya zo wurinsa, ya ce, Ubangiji, sau nawa ne ɗan’uwana zai yi mini laifi, in kuwa gafarta masa? Har sau bakwai? Yesu ya ce masa, Ba na ce maka ba, Har sau bakwai; amma, Har sau saba’in sau bakwai. Matiyu 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Akwai iyaka ga gafara, kuma wannan iyakar ana wakilta ta da lambar “ɗari huɗu da casa’in.” Shekaru “ɗari huɗu da casa’in” suna wakiltar wani lokaci na gwaji ga Yahudawa tun daga ’yantuwarsu har sai da suka cika ma’aunin lokacin gwajinsu ta wurin jifan Istifanas da duwatsu. Shekaru “ɗari huɗu da casa’in” kuma suna da alaƙa da la’anar “sau bakwai” a cikin Lawiyawa ashirin da shida. Akwai wurare biyu kaɗai a cikin Littafi Mai Tsarki da suke magana game da ƙasar tana jin daɗin asabbacinta. Na farko ana samunsa a cikin Lawiyawa ashirin da shida.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Amma idan, duk da wannan duka, ba za ku saurare ni ba, sai dai ku yi tafiya da gāba da ni; to, ni kuma zan yi tafiya da gāba da ku cikin fushi; ni, ni da kaina ma, zan hukunta ku sau bakwai saboda zunubanku. Za ku ci naman ’ya’yanku maza, ku kuma ci naman ’ya’yanku mata. Zan hallaka wurarenkunku masu tsawo, in sassare gumakanku, in jefa gawawwakinku a kan gawawwakin gumakanku, kuma raina zai ƙi ku. Zan mai da biranenku kufai, in sa wuraren ibadarku su zama kufai, ba kuma zan ji ƙamshin turarenku mai daɗi ba. Zan mai da ƙasar kufai; maƙiyanku da suke zaune a cikinta kuwa za su yi mamaki saboda ita. Zan warwatsa ku a cikin al’ummai, in kuma zare takobi in bi bayanku: ƙasarku kuma za ta zama kufai, biranenku kuwa su zama kufai. Sa’an nan ƙasar za ta ji daɗin Asabarta, muddin tana kwance kufai, ku kuma kuna cikin ƙasar maƙiyanku; a lokacin ne ƙasar za ta huta, ta ji daɗin Asabarta. Muddin tana kwance kufai za ta huta; domin ba ta huta ba a cikin Asabartarku sa’ad da kuke zaune a kanta. Firistoci 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

Hukuncin “sau bakwai,” wanda aka ambata sau huɗu a sura ta ashirin da shida, yana nuna cewa sa’ad da aka warwatsa mutanen Allah, ƙasar za ta “ji daɗin Asabcininta.” An warwatsa Daniyel da samari uku nagari zuwa ƙasar maƙiya domin cikar la’anar Musa, kuma warwatsuwar shekaru saba’in ta kasance darasin alama na warwatsuwar shekaru dubu biyu da ɗari biyar da ashirin. Darasi ne na annabci ta hanyar alama, mai kama da shekaru uku da rabi na fari na Iliya a lokacin tsanantawar Jezebel. Waɗannan shekaru uku da rabi suna wakiltar shekaru uku da rabi na annabci, waɗanda suka yi daidai da shekaru dubu ɗaya da ɗari biyu da sittin na mulkin papanci daga shekara ta 538 har zuwa 1798. Shekaru saba’in alama ce ta “sau bakwai,” kamar yadda shekaru uku da rabi suka kasance alama ta jejin shekaru dubu ɗaya da ɗari biyu da sittin. Shekaru saba’in na bautar Daniyel, kamar yadda Irmiya ya bayyana, suna wakiltar shekaru “ɗari huɗu da casa’in.”

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> Ubangiji Allah na kakanninsu kuwa ya aiko musu ta bakin manzanninsa, yana tashi da sassafe yana aikawa; gama ya ji tausayin mutanensa da mazauninsa. Amma suka yi wa manzannin Allah ba’a, suka rena maganganunsa, suka kuma wulaƙanta annabawansa, har fushin Ubangiji ya tashi a kan mutanensa, har babu magani. Saboda haka ya kawo a kansu sarkin Kaldiyawa, wanda ya kashe samari nasu da takobi a cikin gidan tsarkakarsu, bai kuwa ji tausayin saurayi ko budurwa, tsoho, ko mai sunkuyar da kai saboda tsufa ba: ya ba da su duka a hannunsa. Dukan kayayyakin gidan Allah kuma, manya da ƙanana, da taskokin gidan Ubangiji, da taskokin sarki da na fadawansa—duk waɗannan ya kai su Babila. Suka ƙone gidan Allah, suka rushe katangar Urushalima, suka ƙone dukan fādodinta da wuta, suka lalatar da dukan kyawawan kayanta. Waɗanda kuwa suka tsira daga takobi, ya kwashe su zuwa Babila; a can kuwa suka zama bayinsa da bayin ‘ya’yansa har zuwa mulkin sarautar Farisa: domin a cika maganar Ubangiji ta bakin Irmiya, har ƙasar ta more assabatanta: duk tsawon lokacin da ta kwanta kufai ta kiyaye assabaci, domin a cika shekara saba’in. To, a shekara ta fari ta Sairus sarkin Farisa, domin a cika maganar Ubangiji da aka faɗa ta bakin Irmiya, Ubangiji ya motsa ruhun Sairus sarkin Farisa, har ya shelanta a cikin dukan mulkinsa, ya kuma rubuta haka, yana cewa, Haka Sairus sarkin Farisa ya faɗa, Ubangiji Allah na sama ya ba ni dukan mulkokin duniya; ya kuma umarce ni in gina masa gida a Urushalima, wadda take a Yahuda. Wane ne a cikinku, cikin dukan mutanensa? Ubangiji Allahnsa yă kasance tare da shi, bari kuma ya haura. 2 Tarihi 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Abubuwa biyu kaɗai da aka ambata a cikin Littafi Mai Tsarki game da ƙasar tana more Asabaranta suna da alaƙa ne da warwatsuwar mutanen Allah, da kuma shekaru saba’in na bauta, waɗanda suka wakilci wani zamani da zai bai wa ƙasar damar more Asabaranta. Wannan ya yi daidai da adadin Asabar ɗin da Yahudawa ba su bar ƙasar ta ji daɗin hutunta ba. Hutun ƙasar na tsawon shekaru saba’in ya wakilci jimillar shekarun da aka cika da tawaye ga umarnin barin ƙasar ta huta. Ƙididdiga mai sauƙi tana nuna cewa a cikin shekaru “ɗari huɗu da casa’in” na tawaye, za a sami jimillar shekaru saba’in waɗanda ƙasar ba ta huta ba.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

An yanke shekaru ɗari huɗu da casa’in daga cikin shekaru dubu biyu da ɗari uku, a matsayin lokacin jarrabawa ga Yahudawa, kuma waɗannan “shekaru ɗari huɗu da casa’in” suna da alaƙa kai tsaye da warwatsewar “sau bakwai” na Littafin Firistoci ashirin da shida.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

Wahayin “chazon” na tattakewa da kuma wahayin “mareh” na bayyanawa a ƙarshen shekaru dubu biyu da ɗari uku, sun bambanta da juna, amma suna da alaƙa kai tsaye. Kamar yadda yake a wurin Daniyel, ya kamata mutanen Allah su rarrabe wahayi biyu ɗin daidai, alhali kuma a lokaci guda suna gane dangantakarsu da juna. Shekaru saba’in na bauta, waɗanda suka kai ga umarnai uku da suka ba Yahudawa izinin komawa su sāke gina Urushalima, sun wakilci shekaru “ɗari huɗu da casa’in” na tawaye da Yahudawa suka yi wa alkawarin barin ƙasar ta huta.

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Lokacin da umarni na uku ya fayyace damar da suke da ita ta komawa su sāke gina birnin, aka ba su shekaru “ɗari huɗu da casa’in” na lokacin jarrabawa, kamar yadda aka gwada su da daidai wannan tsawon lokaci wanda rashin biyayyarsu ya jawo hallakar Urushalima da watsewarsu. A ƙarshen “shekaru ɗari huɗu da casa’in” na biyu, rashin biyayyarsu zai sāke jawo hallakar Urushalima da watsewarsu a cikin Al’ummai.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

Warwatsuwar bauta ta shekaru saba’in ta biyo bayan shekaru “ɗari huɗu da casa’in” na tawaye, sa’an nan kuma bayan wannan bauta ta shekaru saba’in sai aka bi ta da wasu “shekaru ɗari huɗu da casa’in” na ƙarin tawaye.

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Lokacin shekaru “ɗari huɗu da casa’in” na farko, wanda ya jawo shekaru saba’in na hutawar ƙasar, ya kai ga ƙarshe tare da hallakar Urushalima. A ƙarshen shekaru “ɗari huɗu da casa’in” da aka yanke daga cikin shekaru dubu biyu da ɗari uku, an sake hallaka Urushalima, gama Yesu kullum yakan misalta ƙarshen wani abu da farkon wannan abu.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Kama ainihin Isra’ila na shekaru saba’in a ainihin Babila alama ce ta warwatsewar “sau bakwai,” kuma Sister White ta bayyana cewa shekaru saba’in na zaman kama na ainihin Isra’ila a ainihin Babila misali ne na shekaru dubu ɗaya da ɗari biyu da sittin na zaman kama na Isra’ila ta ruhaniya a Babila ta ruhaniya.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ikkilisiyar Allah da take a duniya ta kasance hakika cikin bautar kama a cikin wannan dogon lokaci na tsanantawa marar ƙaƙƙautawa, kamar yadda ’ya’yan Isra’ila suka kasance a matsayin bayi a Babila a lokacin zaman bauta.” Annabawa da Sarakuna, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Shekaru dubu ɗaya da ɗari biyu da sittin daga shekara ta 538 zuwa 1798, sun kasance wata alama ta “lokuta bakwai.” A ƙarshen shekaru saba’in, Yahudawa suka komo domin su maido da su kuma su sāke gina Urushalima. Komowarsu a cikin dokoki uku ya nuna farkon (457 K.H.) shekaru dubu biyu da ɗari uku na wahayin “mareh” wanda ya kai ga bayyanar Almasihu a Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844. Dokoki ukun ne suka nuna farkon lokacin annabci, kuma duk dokoki ukun aka buƙata domin a fara lokacin annabci, ko da yake sun fara komowa da sāke ginawa da doka ta farko ta Sairus.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “A cikin sura ta bakwai ta Ezra aka sami umarnin. Ayoyi 12−26. A cikakkiyar sifarsa an ba da shi ta hannun Artashashta, sarkin Farisa, a shekara ta 457 K.H. Amma a Ezra 6:14 an ce an gina haikalin Ubangiji a Urushalima ‘bisa ga umarni [‘doka,’ a gefen shafi] na Sairus, da Dariyus, da Artashashta sarkin Farisa.’ Waɗannan sarakuna uku, ta wurin fara bayar da umarnin, sake tabbatar da shi, da kuma cika shi, sun kai shi ga kamalar da annabcin ya bukata domin ya nuna farkon shekaru 2300. Da aka ɗauki 457 K.H., lokacin da aka cika umarnin, a matsayin ranar umarnin, sai aka ga cewa kowane bayani dalla-dalla na annabcin game da makonni saba’in ya cika.” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Daga 1798 har zuwa 1844, mala’iku uku na Ru’ya ta Yohanna sun bayyana cikin tarihin annabci, kuma kamar yadda dokoki uku suka yi alamar farkon annabcin shekaru dubu biyu da ɗari uku, haka waɗannan mala’iku uku suka yi alamar ƙarshen annabcin. Wannan lokaci na annabci ya ƙare da bayyanar mala’ika na uku, kamar yadda ya fara da fitowar doka ta uku, gama Yesu kullum yana haɗa ƙarshen abu da farkon abu.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

Yahudawa suka fara komowa a ƙarƙashin umarni na farko, kuma a tarihin umarni na biyu suka gama haikalin. Mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844, kuma kafin wannan kwanan wata Milleriyawa sun gama haikali na ruhaniya da suka fito daga Babila ta ruhaniya domin su sāke gina shi. Dole ne a kammala shi, gama a ranar 22 ga Oktoba, 1844 manzon alkawari zai zo ba zato ba tsammani zuwa haikalinsa. Wannan haikali shi ne mutanen Milleriya waɗanda suka shiga cikin alkawari a ranar 22 ga Oktoba, 1844, kuma waɗanda Bitrus ya bayyana cewa su haikali ne.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Ku ma, kamar duwatsu masu rai, ana gina ku gida na ruhaniya, firistoci masu tsarki, domin ku miƙa hadayu na ruhaniya, abin karɓa ga Allah ta wurin Yesu Almasihu. 1 Bitrus 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

An gina haikalin Millerite daga 1798 zuwa 1844, wato shekaru arba’in da shida, ko kuma a annabce kwana uku, gama Almasihu ya bayyana cewa yana ɗaukar kwana uku a tayar da haikali.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Idin Ƙetarewar Yahudawa kuwa ya kusa, sai Yesu ya haura Urushalima, ya kuwa sami a cikin haikali waɗanda suke sayar da shanu da tumaki da kurciyoyi, da kuma masu musayar kuɗi suna zaune. Da ya yi bulala da ƙananan igiyoyi, sai ya kore su duka daga haikalin, tare da tumakin da shanun; ya zubar da kuɗin masu musaya, ya kifar da tebura; ya kuma ce wa masu sayar da kurciyoyi, Ku fitar da waɗannan abubuwa daga nan; kada ku mai da gidan Ubana gidan kasuwanci. Sai almajiransa suka tuna cewa an rubuta, Kishin gidanka ya cinye ni. Sai Yahudawa suka amsa suka ce masa, Wace alama ce kake nuna mana, tun da kake yin waɗannan abubuwa? Yesu ya amsa ya ce musu, Ku rushe wannan haikali, cikin kwana uku kuma zan tashe shi. Sai Yahudawa suka ce, Shekaru arba’in da shida aka yi ana gina wannan haikali, kai kuwa za ka tashe shi cikin kwana uku? Amma shi yana magana ne game da haikalin jikinsa. Yohanna 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

’Yar’uwa White ta bayyana cewa sa’ad da manzon alkawari ya zo haikalinsa kwatsam, kamar yadda aka wakilta a cikin littafin Malakai, annabcin ya cika ne sa’ad da Almasihu ya tsarkake haikalin, kamar yadda aka nuna yanzu a cikin nassin da aka ɗauko daga Yohanna.

> “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. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “Da yake tsarkake Haikalin daga masu saya da masu sayarwa na duniya, Yesu ya shelanta aikinsa na tsarkake zuciya daga ƙazantar zunubi,—daga sha’awoyin duniya, da son zuciya na ƙwadaita, da mugayen halaye, waɗanda suke lalatar da rai. ‘Ga shi, zan aiko da manzona, shi kuwa zai shirya hanya a gabana: Ubangijin da kuke nema kuwa zai zo haikalinsa ba zato ba tsammani, wato Manzon alkawari, wanda kuke farin ciki da shi: ga shi, zai zo, in ji Ubangiji Mai Runduna. Amma wa zai iya jure ranar zuwansa? Wa kuma zai iya tsayawa sa’ad da ya bayyana? Gama shi kamar wutar mai tacewa ne, kuma kamar sabulun mai wanki: Zai zauna kamar mai tacewa, kuma mai tsarkake azurfa: zai tsarkake ’ya’yan Lawi, ya kuma tsarkake su kamar zinariya da azurfa, domin su miƙa hadaya ga Ubangiji cikin adalci. Malachi 3:1–3.” The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Haikalin da ke cikin Yahaya sura ta biyu, ya ɗauki shekaru arba'in da shida ana gina shi, kuma Yesu ya ce zai tayar da haikalin da aka rushe cikin kwana uku. Daga 1798 zuwa 1844, shekaru arba'in da shida ne, kuma wannan yana nuna zuwan mala’iku uku (kwanaki), na Ru’ya ta Yohanna sura ta goma sha huɗu, waɗanda aka riga aka misalta su ta wurin dokoki uku da suka fara annabcin shekaru dubu biyu da ɗari uku. Shekaru arba'in da shida su ne lokacin da Almasihu ya tayar da haikalin Millerite, gama kafin wannan lokaci an tattake Wuri Mai Tsarki na ruhaniya da Isra’ila na ruhaniya ƙarƙashin Babila ta ruhaniya.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Sa’ad da Almasihu ya tsarkake haikali a lokacin Idin Ƙetarewa a farkon hidimarsa, yana cika annabcin Manzon Alkawari wanda zai zo ba zato ba tsammani zuwa haikalinsa, kamar yadda aka bayyana a cikin Malakai. A ranar 22 ga Oktoba, 1844, Almasihu ya zo ba zato ba tsammani zuwa haikalinsa, kuma ya ɗauke shi shekaru arba’in da shida yana gina rusasshen haikalinsa.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Zuwan Almasihu a matsayin babban firist namu zuwa Wuri Mafi Tsarki, domin tsarkake haikalin, kamar yadda aka nuna a cikin Daniel 8:14; zuwan Ɗan mutum zuwa wurin Tsohon Kwanaki, kamar yadda aka gabatar a cikin Daniel 7:13; da zuwan Ubangiji zuwa haikalinsa, kamar yadda Malachi ya yi annabci, duk bayanai ne na abu guda ɗaya; kuma wannan abu ne kuma aka wakilta ta zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, na Matiyu 25.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Fushin farko ya ƙare a shekara ta 1798, kuma ƙarshen fushin na ƙarshe ya kasance a shekara ta 1844. Farkon zamanin shekaru arba’in da shida, inda Almasihu ya tashe haikalin Millerite, ya misalta ƙarshen, gama duka farkon da ƙarshen an alamta su da cikar fushin Allah a kan mutanensa; domin Yesu kullum yana danganta ƙarshen abu da farkon abu.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Za mu ci gaba da nazarin koyarwar Jibra’ilu ga Daniyel a talifi na gaba.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Dole ne a buɗe littafin Ru’ya ta Yohanna ga mutane. An koyar da mutane da yawa cewa littafi ne a rufe, amma a rufe yake ne ga waɗanda kawai suke ƙin gaskiya da haske. Dole ne a yi shelar gaskiyoyin da yake ɗauke da su, domin mutane su sami zarafin shirya kansu domin al’amuran da ba da daɗewa ba za su faru. Dole ne a gabatar da Saƙon Mala’ika na Uku a matsayin bege kaɗai na ceton duniya mai halaka.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Hatsarorin kwanaki na ƙarshe suna a kanmu, kuma a cikin aikinmu ya kamata mu gargaɗi mutane game da haɗarin da suke ciki. Kada a bar manyan al’amura masu tsanani waɗanda annabci ya bayyana cewa ba da daɗewa ba za su faru ba tare da a taɓa su ba. Mu manzannin Allah ne, kuma ba mu da lokacin ɓatawa. Waɗanda za su zama abokan aiki tare da Ubangijinmu Yesu Kristi za su nuna zurfin sha’awa ga gaskiyoyin da ake samu a cikin wannan littafi. Da alƙalami da murya za su yi ƙoƙari su bayyana a sarari abubuwa masu banmamaki waɗanda Kristi ya zo daga sama domin ya bayyana.” Signs of the Times, July 4, 1906.

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