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

Littafin Daniyel — Na Dari da Saba’in da Biyar

The Glorified Christ: Prophetic Parallels in Daniel and Revelation

Almasihu Mai Ɗaukaka: Daidaitattun Alamu na Annabci a cikin Daniyel da Ru’ya ta Yohanna

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Jeff Pippenger

Published

April 5, 2024

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The vision of Christ in Daniel chapter ten, is the same vision which John saw in the Revelation. It was the “marah” vision, which is the feminine expression of the “mareh” vision of Christ’s appearance. “Mareh” is the vision of the twenty-three hundred years, and its primary meaning is “appearance.” The “appearance” of Christ with both Daniel and John were both visions of the glorified Christ.

Wahayin Almasihu a sura ta goma na littafin Daniyel, ita ce wannan wahayin da Yahaya ya gani a cikin Ru’ya ta Yohanna. Ita ce wahayin “marah,” wadda ita ce sigar mace ta wahayin “mareh” na bayyanar Almasihu. “Mareh” ita ce wahayin shekaru dubu biyu da ɗari uku, kuma ma’anarta ta farko ita ce “bayyanar.” “Bayyanar” Almasihu ga Daniyel da Yahaya duka, wahayi ne na Almasihu cikin ɗaukaka.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. Daniel 10:4–6.

> A rana ta ashirin da huɗu ga wata na fari, sa’ad da nake a gefen babban kogin, wato Hiddekel; sai na ɗaga idona, na duba, sai ga wani mutum sanye da lallausan lilin, kuma an ɗaure ƙugunsa da zinariya mai kyau ta Uphaz. Jikinsa kuma ya yi kama da beryl, fuskarsa kuma kamar walƙiya, idanunsa kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar tagulla mai gogewa a launi, muryar maganarsa kuma kamar muryar taro mai yawa. Daniyel 10:4–6.

The word “mareh” which means “appearance” is translated as “the appearance of lightning,” in the passage. The word is used four times in chapter ten, and two times it is translated as “vision”, and two times as “appearance.” It’s used three other times in its feminine form. The word “marah” is the feminine expression of the “appearance” vision. It is defined as “a looking glass”, and it is a “causative” adverb that causes something to happen when it is seen.

Kalmar “mareh” wadda ke nufin “bayyanuwa” an fassara ta a cikin wannan nassi da cewa “bayyanar walƙiya.” An yi amfani da wannan kalma sau huɗu a babi na goma, kuma sau biyu an fassara ta da “wahayi”, sau biyu kuma da “bayyanuwa.” An kuma yi amfani da ita sau uku a cikin sigarta ta mace. Kalmar “marah” ita ce sigar mace ta wahayin “bayyanuwa.” An bayyana ta da ma’anar “madubi”, kuma ita ce karin magana mai “haifarwa” wadda ke sa wani abu ya faru sa’ad da aka gan ta.

A causative adverb is derived from an adjective that causes something to happen or produces an effect. In language and grammar, it often refers to verbs or constructions that express the idea of causing someone or something to perform an action or experience a state.

Karin magana mai nuna haddasawa ana samo shi ne daga sifa wadda ke sa wani abu ya faru ko kuma ta haifar da wani sakamako. A fannin harshe da nahawu, sau da yawa yana nufin aikatau ko tsarin jumla da ke bayyana ma’anar sa wani ko wani abu ya aikata wani aiki ko ya fuskanci wani hali.

For example, in the sentence “She made him laugh,” the verb “made” is causative because it indicates that the subject (she) caused the object (him) to perform the action (laughing).

Alal misali, a cikin jimlar “Ta sa shi dariya,” aikatau “sa” na sanadiyya ne domin yana nuna cewa mai aikatawa (ita) ya sa abin da aka yi wa aiki (shi) ya aikata abin (dariya).

“I had my car repaired.” (In this sentence, the subject “I” caused someone else to perform the action of repairing the car.)

“Na sa aka gyara motata.” (A cikin wannan jimla, maudu’in “ni” ya sa wani dabam ya aiwatar da aikin gyaran motar.)

“She made her students study for the exam.” (Here, the subject “She” caused her students to engage in the action of studying for the exam.)

“Ta sa ɗalibanta su yi karatu domin jarrabawar.” (A nan, batun “Ita” ya sa ɗalibanta suka shiga cikin aikin yin karatu domin jarrabawar.)

“He got his hair cut.” (In this case, the subject “He” caused someone else to perform the action of cutting his hair.)

“An aske masa gashi.” (A wannan yanayin, abin da ake nufi da “Shi” shi ne ya sa wani mutum dabam ya aiwatar da aikin aske masa gashin kansa.)

“The company had the building renovated.” (In this sentence, the company caused someone else to carry out the action of renovating the building.)

“Kamfanin ya sa aka gyara ginin.” (A cikin wannan jimla, kamfanin ne ya sa wani dabam ya aiwatar da aikin gyaran ginin.)

“We’ll get the children to help with the chores.” (Here, the subject “We” plans to cause the children to participate in the action of helping with the chores.) In each of these examples, the causative verbs (had, made, got, get) indicate that the subject causes someone else to perform the action specified by the main verb (repaired, study, cut, renovated, help).

“Za mu sa yara su taimaka da ayyukan gida.” (A nan, maudu’in “Mu” yana shirya ya sa yaran su shiga cikin aikin taimakawa da ayyukan gida.) A cikin kowane ɗaya daga cikin waɗannan misalan, aikatau masu sa haddasawa (had, made, got, get) suna nuna cewa maudu’in ne yake sa wani dabam ya aikata aikin da babban aikatau ya bayyana (repaired, study, cut, renovated, help).

The “mareh” vision of the appearance, when expressed in feminine tense “marah”, and as defined as “a looking glass” identifies that the vision of the glorified Christ, is reproduced in those who behold the vision. When Daniel saw the “appearance” of Christ as lightning, a class of persons fled in fear, but for Daniel it produced a miraculous change within him.

Wahayin “mareh” na bayyanuwa, sa’ad da aka bayyana shi a sigar jinsi na mata “marah”, kuma aka fassara shi da cewa “madubi”, yana nuna cewa wahayin Almasihu mai ɗaukaka ana sāke bayyanar da shi a cikin waɗanda suke kallon wahayin. Sa’ad da Daniyel ya ga “bayyanuwar” Almasihu kamar walƙiya, wani rukuni na mutane suka gudu cikin tsoro, amma ga Daniyel ya haifar da canji na ban al’ajabi a cikinsa.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:7, 8.

> Ni kuwa, ni Daniyel kaɗai na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar firgita ta fāɗo a kansu, har suka gudu suka ɓuya. Saboda haka aka bar ni ni kaɗai, na ga wannan babban wahayi, ba kuwa wani ƙarfi da ya ragu a gare ni: gama kyawuna ya juya a cikina ya zama lalacewa, ban kuwa riƙe wani ƙarfi ba. Daniyel 10:7, 8.

The truth is represented by the Hebrew word “truth,” which is created by the first, thirteenth and last letter of the Hebrew alphabet. The first letter and the last letter are always the same for Christ, as Alpha and Omega, always represents the end with the beginning. The middle or thirteenth letter represents rebellion. Daniel states, “I Daniel alone saw the vision,” but the men who were with Daniel, who were living in rebellion, “saw not the vision.” Therefore Daniel “alone” “saw the great vision.” At the beginning and the ending Daniel alone saw the vision, and the second reference caused those who fled to manifest their rebellion. Daniel is representing God’s people in the last days who are changed unto the image of Christ through the process of beholding His image. We are to look at the “looking glass” vision.

Ana wakiltar gaskiya da kalmar Ibrananci mai nufin “gaskiya,” wadda aka gina ta da harafi na farko, na goma sha uku, da na ƙarshe na haruffan Ibrananci. Harafi na farko da harafi na ƙarshe kullum iri ɗaya ne ga Almasihu, domin Alpha da Omega koyaushe suna wakiltar ƙarshe tare da farko. Harafi na tsakiya ko na goma sha uku yana wakiltar tawaye. Daniyel ya ce, “Ni Daniyel ni kaɗai na ga wahayin,” amma mutanen da suke tare da Daniyel, waɗanda suke rayuwa cikin tawaye, “ba su ga wahayin ba.” Saboda haka Daniyel “shi kaɗai” “ya ga babban wahayin.” A farkon da kuma a ƙarshe, Daniyel shi kaɗai ya ga wahayin, kuma nuni na biyu ya sa waɗanda suka gudu suka bayyana tawayensu. Daniyel yana wakiltar mutanen Allah a kwanaki na ƙarshe waɗanda ake canza su zuwa surar Almasihu ta wurin aikin kallon surarsa. Ya kamata mu dubi wahayin “madubin kallo.”

> “We must have a knowledge of God by living experience. If we follow on to know the Lord, we shall know that His goings forth are prepared as the morning. Christ calls upon us to be filled with all the fulness of God. Then we can truly represent the perfection of the Christian religion. ‘Whosoever drinketh of the water that I shall give him,’ the Saviour declares, ‘shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.’ Christ wants us to be co-laborers with Him. When we are emptied of self, He will give us His grace to impart to others. The two olive branches, which through the two golden pipes empty the golden oil out of themselves, will surely supply the cleansed vessels with light and comfort and hope and love for those who are in need. We must render God more than fitful service. But we can do this only by learning of Jesus, cherishing His meekness and lowliness of heart. Let us hide ourselves in God. Let us have confidence in Him. Let us abide in Christ. Then we all ‘with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory,’—from character to character. God does not expect impossibilities from you or me. Beholding Him, we may be changed into His image.” Signs of the Times, April 25, 1900.

> “Dole ne mu sami sanin Allah ta wurin kwarewar rayuwa ta zahiri. Idan muka ci gaba da neman sanin Ubangiji, za mu sani cewa fitowarsa ta riga ta shiryu kamar safiya. Almasihu yana kira gare mu mu cika da dukan cikar Allah. Sa’an nan za mu iya wakiltar kamalar addinin Kirista da gaske. ‘Duk wanda ya sha ruwan da zan ba shi,’ in ji Mai Ceto, ‘ba zai ƙara jin ƙishirwa ba har abada; amma ruwan da zan ba shi zai zama a cikinsa rijiya ta ruwa mai bubbugowa zuwa rai madawwami.’ Almasihu yana so mu zama abokan aiki tare da Shi. Sa’ad da aka kwashe son kai daga gare mu, zai ba mu alherinsa domin mu rabawa waɗansu. Rassan zaitun biyu, waɗanda ta cikin bututun zinariya biyu suke zubar da man zinariya daga kansu, tabbatacce ne za su ba tasoshin da aka tsarkake haske da ta’aziyya da bege da ƙauna domin waɗanda suke cikin bukata. Dole ne mu miƙa wa Allah hidima fiye da ta lokaci-lokaci. Amma za mu iya yin haka ne kaɗai ta wurin koyon Yesu, muna riƙe da tawali’unsa da ƙanƙantar zuciyarsa. Mu ɓoye kanmu cikin Allah. Mu kasance da bangaskiya gare Shi. Mu zauna cikin Almasihu. Sa’an nan mu duka, ‘da fuska a buɗe muna duban ɗaukakar Ubangiji kamar a cikin madubi, ana sāke mu zuwa cikin wannan siffa ɗaya daga ɗaukaka zuwa ɗaukaka,’—daga hali zuwa hali. Allah ba ya sa ran abubuwan da ba su yiwuwa daga gare ka ko daga gare ni. Ta wurin dubansa, za a iya sāke mu zuwa cikin siffarsa.” Signs of the Times, Afrilu 25, 1900.

In Daniel chapter ten and chapter nine, Gabriel provides the interpretation of the external and internal visions of prophecy to Daniel, and Daniel’s first statement in verse one of chapter ten, is that he had understanding of both visions, represented as the “thing” and the “vision.” He received that understanding at the end of twenty-one days in which he had been in mourning. That twenty-one days concluded with the arrival of Michael the archangel. The number two hundred and twenty, and the number twenty-two, which is a tenth or tithe of two hundred and twenty is a symbol for the combination of Divinity with humanity, and it was on the twenty-second day that Daniel was changed into the image of Christ.

A cikin sura ta goma da kuma sura ta tara na littafin Daniyel, Jibrilu ya ba Daniyel fassarar wahayin annabci na waje da na ciki; kuma furuci na farko na Daniyel a aya ta ɗaya ta sura ta goma shi ne cewa ya fahimci duka wahayin biyu, waɗanda aka wakilta da “al’amarin” da kuma “wahayin.” Ya karɓi wannan fahimta ne a ƙarshen kwanaki ashirin da ɗaya waɗanda ya shafe su cikin makoki. Waɗannan kwanaki ashirin da ɗaya sun ƙare da zuwan Mika’ilu shugaban mala’iku. Lambar ɗari biyu da ashirin, da kuma lambar ashirin da biyu, wadda ita ce kashi na goma ko ushurin ɗari biyu da ashirin, alama ce ta haɗuwar Allahntaka da ɗan’adamtaka, kuma a rana ta ashirin da biyu ne aka sāke Daniyel zuwa cikin surar Almasihu.

> I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. Daniel 10:3–5.

> Ban ci gurasa mai daɗi ba, ba kuwa nama ko ruwan inabi ya shiga bakina ba, ba kuma na shafe kaina da mai ko kaɗan ba, har sai da cikakkun makonni uku suka cika. Kuma a rana ta ashirin da huɗu ta wata na fari, sa’ad da nake a gefen babban kogin, wato Hiddekel; sai na ɗaga idanuna, na duba, ga shi, wani mutum sanye da lilin, ƙugunsa kuma a ɗaure da zinariya mai kyau ta Uphaz. Daniyel 10:3–5.

Daniel represents God’s people of the last days who have recognized through God’s prophetic Word that they have been scattered, and who are mourning their scattered condition and seeking for light. Their scattered condition is illustrated as a valley of dead dry bones in Ezekiel chapter thirty-seven. The bones are dead, and they are scattered, but they are identified as the house of Israel. The house of Israel of the last days is the one hundred and forty-four thousand. They are scattered, just as Daniel recognized from the books of Jeremiah and Moses. In Ezekiel the dead identify that they recognize their condition.

Daniyel yana wakiltar mutanen Allah na kwanaki na ƙarshe waɗanda, ta wurin Kalmar annabcin Allah, suka gane cewa an warwatsa su, kuma suke makokin halin warwatsuwarsu tare da neman haske. An misalta halin warwatsuwarsu da wani kwari na matattun ƙasusuwan busassu a Ezekiyel sura ta talatin da bakwai. Ƙasusuwan matattu ne, kuma a warwatse suke, amma an bayyana su a matsayin gidan Isra’ila. Gidan Isra’ila na kwanaki na ƙarshe shi ne dubu ɗari da arba’in da huɗu. A warwatse suke, kamar yadda Daniyel ya gane daga littattafan Irmiya da Musa. A cikin Ezekiyel, matattun suna nuna cewa sun gane halinsu.

> Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:11.

> Sa'an nan ya ce mini, Ɗan mutum, waɗannan ƙasusuwan su ne dukan gidan Isra'ila: ga shi, suna cewa, Ƙasusuwanmu sun bushe, begemu kuma ya ɓace: an yanke mu daga ɓangarorinmu. Ezekiyel 37:11.

The house of Israel, which is the bones, proclaims that they are “cut off for our parts.” They have recognized their scattered condition. The house of Israel of the last days fulfills the parable of the ten virgins to the very letter, and in the Millerite history the fulfillment of recognizing that they were cut off from their parts, identified when the wise virgins came to understand that they were in the tarrying time, and also that the tarrying time was a specific period of the parable. Those in Ezekiel who recognize their scattered condition are those who after the first disappointment recognized they were in the tarrying time.

Gidan Isra’ila, wato ƙasusuwan nan, yana shelanta cewa an “yanke mu daga ɓangarorinmu.” Sun fahimci yanayinsu na watsewa. Gidan Isra’ila na kwanaki na ƙarshe yana cika misalin budurwai goma har zuwa ga ainihin wasiƙarsa, kuma a cikin tarihin Millerite cikar fahimtar cewa an yanke su daga ɓangarorinsu ta bayyana sa’ad da budurwai masu hikima suka fara gane cewa suna cikin lokacin jinkiri, haka kuma cewa lokacin jinkirin wani takamaiman sashe ne na misalin. Waɗanda suke cikin Ezekiyel da suka gane yanayinsu na watsewa su ne waɗanda, bayan cizon rai na fari, suka gane cewa suna cikin lokacin jinkiri.

Both, Ezekiel’s bones, and the wise of the parable of the ten virgins, are represented by Daniel’s mourning during the twenty-one days. After the twenty-one days, on day twenty two, Michael descended, and Daniel was given a vision of the glorified Christ that changed Daniel into the image of Christ. The wise virgins and the dead bones must also go through the transformation accomplished by the looking-glass vision.

Dukansu, ƙasusuwan Ezekiyel da masu hikima na misalin budurwai goma an wakilta su ta wurin makokin Daniyel a cikin kwanaki ashirin da ɗaya. Bayan kwanaki ashirin da ɗaya, a rana ta ashirin da biyu, Mika’ilu ya sauko, aka kuma ba Daniyel wahayi na Almasihu cikin ɗaukaka wanda ya sāke Daniyel ya zama cikin siffar Almasihu. Haka kuma dole ne budurwai masu hikima da ƙasusuwan matattu su bi ta cikin canjin da wahayin madubi yake kawowa.

Daniel, Ezekiel’s dead bones, and the wise virgins of Millerite history, all align with the two witnesses who are slain in Revelation chapter eleven. Moses and Elijah were slain, but they were to be resurrected at the end of three and a half symbolic days. Moses was resurrected by Michael as identified in the book of Jude.

Daniyel, matattun ƙasusuwan Ezekiyel, da kuma budurwai masu hikima na tarihin Millerite, dukkansu suna daidaita da shaidu biyu waɗanda aka kashe a Ru’ya ta Yohanna sura ta goma sha ɗaya. An kashe Musa da Iliya, amma za a ta da su a ƙarshen kwanaki uku da rabi na annabci. Mika’ilu ne ya ta da Musa, kamar yadda aka bayyana a cikin littafin Yahuda.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Amma Mika’ilu babban mala’ika, sa’ad da yake gardama da Iblis, yana muhawara game da jikin Musa, bai kuskura ya kawo masa zargi na cin mutunci ba, sai ya ce, Ubangiji ya tsawata maka. Yahuda 1:9.

In Daniel chapter ten, Daniel receives the looking glass vision when Michael descends after the twenty-one days of mourning. It is the voice of Michael that raises the dead.

A cikin sura ta goma ta littafin Daniyel, Daniyel ya karɓi wahayi na madubin kallo lokacin da Mika’ilu ya sauko bayan kwanaki ashirin da ɗaya na makoki. Muryar Mika’ilu ce take ta da matattu.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Gama Ubangiji da kansa zai sauko daga sama da ihun kira, da muryar shugaban mala’iku, da kuma ƙarar ƙahon Allah; matattu kuma cikin Almasihu za su tashi da fari. 1 Tasalonikawa 4:16.

Daniel chapter ten identifies the transition of the Laodicean movement of the third angel to the Philadelphian movement of the third angel. It aligns with the two witnesses of Revelation chapter eleven, the dead bones of Ezekiel chapter thirty-seven, the wise virgins in the parable of the ten virgins, and the Millerites who fulfilled the parable. Gabriel provided the interpretation of the great looking-glass vision, while finishing the work of interpretation he had begun in chapter nine. The interpretation was accomplished by Gabriel identifying the prophetic history found in chapter eleven, that actually continues into the first three verses of chapter twelve. Then in verse four of chapter twelve, Daniel is told to seal up his book.

Babi na goma na Daniyel yana bayyana sauyawar motsin Laodisiya na mala’ika na uku zuwa motsin Filadelfiya na mala’ika na uku. Ya yi daidai da shaidu biyu na Ru’ya ta Yohanna babi na goma sha ɗaya, da matattun ƙasusuwan Ezekiyel babi na talatin da bakwai, da budurwai masu hikima a cikin misalin budurwai goma, da kuma Millerites waɗanda suka cika misalin. Jibrilu ne ya ba da fassarar wahayin babban madubi, yana kuma kammala aikin fassarar da ya fara a babi na tara. An kammala fassarar ta wurin Jibrilu ya bayyana tarihin annabci da ake samu a babi na goma sha ɗaya, wanda a hakika yake ci gaba har zuwa ayoyi uku na farko na babi na goma sha biyu. Sa’an nan a aya ta huɗu ta babi na goma sha biyu, an gaya wa Daniyel ya rufe littafinsa da hatimi.

In Daniel chapter ten, “line upon line”, Daniel represents God’s last day people who are also represented in Daniel chapter two as earnestly seeking (under the threat of death), to understand the external prophetic message represented by Nebuchadnezzar’s secret image of beasts. He is also seeking to understand the vision of the internal prophetic message represented by the twenty-three hundred days. After the twenty-one symbolic days of mourning in chapter ten, he is finally represented as understanding both revelations. His understanding is accomplished when the archangel descends, and he is touched three times.

A cikin sura ta goma na littafin Daniyel, “layi bisa layi”, Daniyel yana wakiltar mutanen Allah na kwanaki na ƙarshe waɗanda kuma aka wakilta a cikin sura ta biyu ta littafin Daniyel a matsayin masu nema da gaske (a ƙarƙashin barazanar mutuwa), su fahimci saƙon annabci na waje da aka wakilta ta wurin ɓoyayyen siffar dabbobi na Nebukadnezzar. Haka kuma yana neman ya fahimci wahayin saƙon annabci na ciki da aka wakilta ta wurin kwanaki dubu biyu da ɗari uku. Bayan kwanaki ashirin da ɗaya na makoki na alama a cikin sura ta goma, daga bisani an wakilce shi a matsayin wanda ya fahimci dukkan wahayin biyu. Cikawar fahimtarsa ta tabbata ne sa’ad da shugaban mala’iku ya sauko, kuma aka taɓa shi sau uku.

His experience with Michael, the vision of Michael that he alone sees, prepares him to receive the full interpretation of both the internal and external visions of prophecy. That experience is set forth, line upon line, in a very detailed fashion when combined with Ezekiel chapter thirty-seven, Revelation chapter eleven and Isaiah chapter six. The verse in chapter eleven where Gabriel brings the two visions together is verse ten, for there the king of the north proceeds up to the fortress, but no further. The fortress is the nation, or the capital, or the king of Egypt in the verse, as defined by Isaiah in chapter seven.

Ƙwarewarsa tare da Mika’ilu, wahayin Mika’ilu da shi kaɗai yake gani, yana shirya shi domin ya karɓi cikakkiyar fassarar duka wahayin cikin gida da na waje na annabci. An shimfiɗa wannan ƙwarewar a sarari, layi bisa layi, cikin hanya mai matuƙar daki-daki sa’ad da aka haɗa ta da Ezekiyel sura ta talatin da bakwai, Ru’ya ta Yohanna sura ta goma sha ɗaya, da Ishaya sura ta shida. Ayar da ke cikin sura ta goma sha ɗaya inda Jibrilu ya haɗa wahayi biyun wuri guda ita ce aya ta goma, gama a can ne sarkin arewa yake ci gaba har zuwa ga kagara, amma ba ƙara gaba ba. Kagara ita ce al’umma, ko kuwa babban birni, ko kuma sarkin Masar a cikin ayar, kamar yadda Ishaya ya bayyana a sura ta bakwai.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Gama shugaban Suriya shi ne Damaskus, shugaban kuma na Damaskus shi ne Rezin; kuma cikin shekara sittin da biyar za a ragargaza Efraim, har ya daina zama al’umma. Shugaban Efraim kuma shi ne Samariya, shugaban kuma na Samariya shi ne ɗan Remaliya. In ba za ku ba da gaskiya ba, lalle ba za a tabbatar da ku ba. Ishaya 7:8, 9.

In verse ten, of chapter eleven of Daniel, the king of the north comes up to the border of Egypt, and the verse defines that as the “fortress” of Egypt (the king of the south). Verse ten, can be shown to be representing 1989, when the Soviet Union was swept away by the papacy and its proxy army, the United States. It was the first of three proxy wars, which ultimately becomes World War III at the third proxy war (Panium). The second proxy war is represented by verses eleven and twelve, and is now taking place in the Ukraine, where Russia is representing the king of the south, just as the Soviet Union represented the king of the south in its defeat in 1989.

A aya ta goma, ta babi na goma sha ɗaya na Daniyel, sarkin arewa ya iso kan iyakar Masar, kuma ayar ta bayyana wannan a matsayin “kagara” ta Masar (sarkin kudu). Ana iya nuna cewa aya ta goma tana wakiltar shekara ta 1989, sa’ad da aka share Tarayyar Soviet ta hanyar papanci da rundunar wakilinsa, wato Amurka. Wannan shi ne na farkon yaƙe-yaƙe uku na wakilai, wanda a ƙarshe yake zama Yaƙin Duniya na Uku a yaƙin wakilai na uku (Panium). Yaƙin wakilai na biyu yana wakiltuwa da ayoyi na goma sha ɗaya da goma sha biyu, kuma yana faruwa a yanzu a Yukiren, inda Rasha take wakiltar sarkin kudu, kamar yadda Tarayyar Soviet ta wakilci sarkin kudu a cin kashinta a shekara ta 1989.

I have used the expression “cold war” in the past to make the distinction between these three proxy wars and world wars. There is actually genuine warfare taking place in Ukraine, so it is not actually a cold war, but it is a proxy war between the papacy and its allies and Russia. But there is to be a third world war, where virtually every nation will be considered a target.

Na taɓa amfani da furucin “cold war” a baya domin in bambanta tsakanin waɗannan yaƙe-yaƙen wakilai guda uku da kuma yaƙe-yaƙen duniya. A zahiri, ana yi da gaske yaƙi a Ukraine, saboda haka ainihin ba “cold war” ba ne, amma yaƙin wakilai ne tsakanin ikon papacy da abokan kawancensa, da kuma Rasha. Amma za a yi yaƙin duniya na uku, inda kusan kowace al’umma za a ɗauke ta a matsayin makoma ta hari.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! . ..

> “Da ma mutanen Allah suna da fahimtar hallakar da ke gabatowa ta dubban birane, waɗanda yanzu kusan an ba da su ga bautar gumaka! ...”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Laifi ya kusa kaiwa iyakarsa. Rikicewa ta cika duniya, kuma babban firgici ba da daɗewa ba zai zo a kan ’yan Adam. Ƙarshe ya yi kusa ƙwarai. Mu da muka san gaskiya ya kamata mu kasance muna shirya kanmu domin abin da ba da daɗewa ba zai auko wa duniya a matsayin mamaya mai ban mamaki.” Review and Herald, Satumba 10, 1903.

In verses eleven and twelve, Russia, the king of the south, will defeat the papacy’s proxy army, represented by the Nazi regime that is directing the Ukrainian war effort, and that is supported by the previous proxy army of the papacy, the United States. In World War II, the proxy army of the papacy, the king of the north, against Communist Russia was Germany’s Nazi regime, and that proxy army lost, just as it will lose again in the Ukraine in the near future.

A cikin ayoyi na goma sha ɗaya da goma sha biyu, Rasha, sarkin kudu, za ta kayar da rundunar wakiliyar papanci, wadda gwamnatin Nazi ke wakilta tana kuma jagorantar ƙoƙarin yaƙin Yukiren, kuma wadda tsohuwar rundunar wakiliyar papanci, wato Amurka, ke goyon baya. A Yaƙin Duniya na Biyu, rundunar wakiliyar papanci, wato sarkin arewa, a kan Rasha mai Kwaminisanci ita ce gwamnatin Nazi ta Jamus, kuma wannan rundunar wakiliya ta sha kaye, kamar yadda za ta sake shan kaye a Yukiren nan gaba kaɗan.

The third proxy war is represented in verses thirteen through fifteen, and was fulfilled in ancient history by the battle of Panium. The third proxy war will be carried out by the United States, the proxy army of the papacy, and the king of the north will prevail in that battle against atheism, as it did in the first proxy war (cold war). In the first and the third proxy war, the king of the north–the papacy–defeats the king of the south (the Soviet Union), and then defeats the United Nations. Its proxy army in those two battles was and will be again, the United States.

Yaƙin wakilai na uku ana wakilta shi a ayoyi na goma sha uku zuwa goma sha biyar, kuma ya cika a tarihin dā ta wurin yaƙin Panium. Za a aiwatar da yaƙin wakilai na uku ta hannun Amurka, rundunar wakili ta papacy, kuma sarkin arewa zai yi nasara a wannan yaƙi a kan rashin yarda da Allah, kamar yadda ya yi a yaƙin wakilai na farko (yaƙin cacar-baki). A yaƙin wakilai na farko da na uku, sarkin arewa—papacy—yana kayar da sarkin kudu (Tarayyar Soviet), sa’an nan kuma ya kayar da Majalisar Ɗinkin Duniya. Rundunar wakilinsa a waɗannan yaƙe-yaƙe biyu ita ce, kuma za ta sāke zama, Amurka.

After the victory of Putin in the Ukraine, Trump will be reelected as the eighth president, that is of the seven presidents that have reigned in the United States since the first proxy war (cold war) was fulfilled in 1989, which was the time of the end for the reform movement of the third angel. Trump is representing the Republican horn on the earth beast, and he received a deadly wound at the hands of the beast of “woke” atheism in 2020, in fulfillment of the Revelation chapter eleven’s two witnesses being slain in the street.

Bayan nasarar Putin a Ukraine, za a sake zaɓen Trump a matsayin shugaban ƙasa na takwas, wato ɗaya daga cikin shugabannin ƙasa bakwai da suka yi mulki a Amurka tun lokacin da aka cika yaƙin wakili na farko (yaƙin sanyi) a shekarar 1989, wanda shi ne lokacin ƙarshe ga motsin gyara na mala’ika na uku. Trump yana wakiltar ƙahon Republican a kan dabbar ƙasa, kuma ya karɓi mummunan rauni mai kisa daga hannun dabbar rashin imani na “woke” a shekarar 2020, a cikar annabcin shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya da aka kashe a kan titi.

Future for America represents the true Protestant horn during the identical history, and in 2020, Future for America received a deadly wound at the hands of the beast of “woke” atheism. In 2023, twenty-two years after 2001, Michael descended to begin the process represented by Ezekiel, John, Daniel and Isaiah of resurrecting a mighty army that will be lifted up as an ensign at the soon coming Sunday law.

Future for America tana wakiltar ƙahon Furotesta na gaskiya a cikin wannan tarihin guda ɗaya, kuma a shekara ta 2020, Future for America ta sami rauni mai kisa a hannun dabbar “woke” marar bangaskiya ga Allah. A shekara ta 2023, bayan shekaru ashirin da biyu tun daga 2001, Mika’ilu ya sauko domin ya fara aikin da Ezekiyel, Yohanna, Daniyel da Ishaya suka wakilta, na tayar da runduna mai ƙarfi wadda za a ɗaukaka a matsayin tuta a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba.

In 1856, the Philadelphian Millerite movement transitioned into the Laodicean Millerite movement, and there and then rejected the increased knowledge of the seven times, and then fully finalized their rebellion in 1863. The Millerites transitioned from the condition represented by the sixth church of Philadelphia, unto the experience of the seventh church, and that turning point aligns with the history of 2023, when the Laodicean movement of Future for America transitions from the experience of the seventh church, back to the experience of the sixth church of Philadelphia. In this prophetic application, the true Protestant horn, as with the Republican horn, becomes the eighth, that was of the seven.

A cikin shekara ta 1856, motsin Millerite na Filadelfiya ya sauya ya zama motsin Millerite na Laodicea, kuma a can da a wancan lokaci suka ƙi ƙarin sani game da lokuta bakwai, sa’an nan kuma suka kammala tawayensu gaba ɗaya a shekara ta 1863. Millerites suka sauya daga yanayin da ikkilisiya ta shida ta Filadelfiya take wakilta, zuwa ga gogewar ikkilisiya ta bakwai, kuma wannan mahimmin juyin ya yi daidai da tarihin shekara ta 2023, sa’ad da motsin Laodicea na Future for America ya sauya daga gogewar ikkilisiya ta bakwai, ya koma ga gogewar ikkilisiya ta shida ta Filadelfiya. A cikin wannan aikace-aikacen annabci, ƙahon Furotesta na gaskiya, kamar yadda yake ga ƙahon Republican, ya zama na takwas, wanda ya fito daga cikin bakwai.

The key to recognizing that the Ukrainian war is the second proxy war, is the “fortress” of verse ten, and verse seven. In verse seven, which represented the papacy receiving its deadly wound in 1798, the king of the south entered into the “fortress,” of the king of the north, and this was fulfilled by Napoleon’s general walking into the Vatican and taking the pope captive. The king of the south had entered into the fortress. In verse ten the king of the north, representing the papacy and its proxy army the United States, swept away the structure of the Soviet Union, but it left the “fortress” standing. The “fortress” was the head, the capital—it was Russia.

Makullin gane cewa yaƙin Yukiren shi ne yaƙin wakilai na biyu, shi ne “kagara” ta aya ta goma, da kuma aya ta bakwai. A cikin aya ta bakwai, wadda ta wakilta karɓar mugun rauninta da papanci ya yi a shekara ta 1798, sarkin kudu ya shiga cikin “kagara” ta sarkin arewa, kuma wannan ya cika sa’ad da janar ɗin Napoleon ya shiga cikin Vatican ya kuma kama Paparoma a matsayin fursuna. Sarkin kudu ya shiga cikin kagara. A cikin aya ta goma, sarkin arewa, mai wakiltar papanci da rundunar wakilinsa, wato Amurka, ya share tsarin Tarayyar Soviet, amma ya bar “kagara” a tsaye. “Kagara” ita ce kai, babban birni—wato Rasha.

But the “head,” or fortress, can only be established upon two or three witnesses by employing Isaiah chapter seven, verses seven and eight. Isaiah seven, verse eight and nine, was the primary point of reference for Hiram Edson’s series of articles on the “seven times” that were published in 1856. The two verses that establish that Russia is the fortress that prevails in the current Ukrainian war, are also the two verses that establish the starting point for both “seven times,” against the northern and southern kingdoms of Israel. Verse ten of chapter eleven identifies the external vision, which Sister White teaches is based upon the rise and fall of kingdoms.

Amma “kai,” ko kuma kagara, za a iya kafawa ne kawai bisa ga shaidu biyu ko uku ta wurin amfani da Ishaya sura ta bakwai, ayoyi bakwai da takwas. Ishaya bakwai, aya ta takwas da tara, su ne babban wurin nuni na farko ga jerin maƙalolin Hiram Edson game da “lokuta bakwai” waɗanda aka wallafa a shekara ta 1856. Ayoyi biyu da suke kafa cewa Rasha ce kagara wadda take rinjaye a yaƙin Ukraine na yanzu, su ne kuma ayoyi biyun da suke kafa mafarin duka “lokuta bakwai,” a kan masarautun arewa da kudu na Isra’ila. Aya ta goma ta sura ta goma sha ɗaya tana bayyana wahayi na waje, wanda ’Yar’uwa White take koyarwa cewa yana bisa tashin da fāɗuwar masarautu.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Daga tashin da faɗuwar al’ummai kamar yadda aka bayyana a sarari cikin littattafan Daniyel da Ru’ya ta Yohanna, ya kamata mu koyi yadda ɗaukakar waje kawai da ta duniya ba ta da wani amfani. Babila, tare da dukan ikonta da ɗaukakarta, irin wadda duniyarmu ba ta ƙara gani ba tun daga wancan lokaci,—iko da ɗaukaka waɗanda a wurin mutanen zamanin nan suka zama kamar masu ƙarfi ne kuma masu dawwama,—ta yaya gaba ɗaya ta shuɗe! Kamar ‘furen ciyawa,’ ta hallaka. Yaƙub 1:10. Haka kuma masarautar Mediya da Fāris ta hallaka, haka kuma masarautun Girka da Roma. Haka kuma dukan abin da ba shi da Allah a matsayin tushensa yakan hallaka. Abin da kaɗai zai iya dawwama shi ne abin da yake haɗe da manufarsa, kuma yake bayyana halinsa. Ka’idojinsa su kaɗai ne tabbatattun abubuwa da duniyarmu ta sani.” Annabawa da Sarakuna, 548.

The three proxy wars are “made plain in the books of Daniel and the Revelation,” and the key to this truth is the “fortress” of verse ten, of Daniel eleven. But verse ten also addresses the internal vision, for the starting point for both “seven times,” is also identified in Isaiah chapter seven verses eight and nine. The external and internal cannot be separated, and the two periods of twenty-five hundred and twenty years are also Ezekiel’s two sticks, which when joined together, represent the sealing of the one hundred and forty-four thousand, which is the combination of Divinity with humanity.

Yaƙe-yaƙen wakilci guda uku “an bayyana su sarai a cikin littattafan Daniyel da Ru’ya ta Yohanna,” kuma mabuɗin wannan gaskiya shi ne “kagarar” da ke aya ta goma, ta Daniyel sura ta goma sha ɗaya. Amma aya ta goma tana kuma magana ne game da hangen nesa na ciki, domin mafarin duka “sau bakwai,” an kuma fayyace shi a Ishaya sura ta bakwai aya ta takwas da ta tara. Na waje da na ciki ba za a iya raba su ba, kuma lokutan nan biyu na shekaru dubu biyu da ɗari biyar da ashirin su ma sanduna biyu ne na Ezekiyel, waɗanda idan aka haɗa su wuri guda, suna wakiltar hatimcewar mutum dubu ɗari da arba’in da huɗu, wato haɗuwar Allahntaka da ɗan’adamtaka.

Daniel’s experience with the causative “marah” vision represents the line of prophecy where Michael descends and resurrects His last-day people. That resurrection represents the steps that Christ accomplishes to combine His Divinity with His last day people’s humanity. It is accomplished by the joining of the Divine mind with the human mind so that they have one mind, and it is accomplished in the throne room, in the Most Holy Place, which is the “fortress” that Sister White identifies as the “citadel” (fortress) of the soul.

Ƙwarewar Daniyel game da wahayi na “marah” mai kawo sakamako tana wakiltar layin annabci inda Mika’ilu yake saukowa ya kuma ta da mutanensa na kwanaki na ƙarshe. Wannan tashin yana wakiltar matakan da Almasihu yake cika domin ya haɗa Allahntakarsa da mutuntakar mutanensa na kwanaki na ƙarshe. Ana cika wannan ta wurin haɗuwar tunanin Allahntaka da tunanin mutum domin su zama masu tunani ɗaya, kuma ana cika shi a ɗakin kursiyin, a Wuri Mafi Tsarki, wanda shi ne “mafaka” da ’Yar’uwa White ta bayyana a matsayin “kagara” (mafaka) ta rai.

In the throne room God’s last-day people receive the mind of Christ and are then seated with Christ in heavenly places. The heavenly place where Christ is seated is the fortress or the head of the temple. The body temple has a lower nature, which is the flesh, or the body. It also has a higher nature, which is the mind. In verse ten of Daniel chapter eleven, the key that marks the fortress of the external vision, also marks the fortress of the internal vision, and in doing so it identifies the history where the horns of Republicanism and of Protestantism transition into the image of the beast (Republicanism), or the image of God (true Protestantism). Both horns then become the eighth that is of the seven.

A cikin ɗakin kursiyin, mutanen Allah na kwanaki na ƙarshe suna karɓar tunanin Almasihu, sa’an nan kuma a zaunar da su tare da Almasihu a wuraren samaniya. Wurin samaniya inda Almasihu yake zaune shi ne kagara ko kuma kan haikali. Haikalin jiki yana da ƙananan dabi’a, wadda ita ce nama, ko jiki. Haka kuma yana da babbar dabi’a, wadda ita ce tunani. A aya ta goma ta Daniyel sura ta goma sha ɗaya, mabuɗin da yake nuna kagara ta wahayi na waje, shi ne kuma yake nuna kagara ta wahayi na ciki, kuma ta haka yana gano tarihin da ƙahonin Jamhuriyanci da na Furotesta suke sauyawa zuwa siffar dabba (Jamhuriyanci), ko kuwa siffar Allah (Furotestanci na gaskiya). Daga nan ƙahonin biyu dukansu sukan zama na takwas wanda yake daga cikin bakwai.

The true horn of Protestantism is then the Philadelphian horn that is Ezekiel’s mighty army, and Isaiah’s ensign that is lifted up in the warfare against the image of the beast, first in the United States and then in the world. Daniel eleven, verse ten, identifies the point in sacred history that the joining of the sticks begins. The Ukrainian war began in 2014, but it was not until 2022 that Russia began to invade the Ukraine. In 2023, twenty-two years after 2001, Michael began His work of resurrecting those who had suffered their first disappointment in fulfillment of the parable of the ten virgins in 2020. He first raised up a “voice” which is now crying in the wilderness. In July 2023, that voice began to cry, and it was the same voice that was raised up at the beginning of the reform movement of the third angel in 1989, for Jesus always illustrates the ending with the beginning.

Saboda haka, ƙahon gaskiya na Furotestantanci shi ne ƙahon Filadelfiya wanda shi ne babban rundunar Ezekiyel, da kuma tutar Ishaya wadda aka ɗaga a cikin yaƙi da siffar dabbar, da fari a Amurka sannan kuma a duniya. Daniyel sura ta goma sha ɗaya, aya ta goma, ta bayyana wurin da haɗuwar sanduna ta fara a tarihin tsarki. Yaƙin Yukiren ya fara ne a 2014, amma sai a 2022 ne Rasha ta fara mamaye Yukiren. A 2023, shekaru ashirin da biyu bayan 2001, Mika’ilu ya fara aikinsa na tā da waɗanda suka sha wahalar takaicinsu na fari, cikin cikar misalin budurwai goma a 2020. Da fari ya tayar da “murya” wadda yanzu take kuka a cikin jeji. A Yuli 2023, waccan murya ta fara kuka, kuma ita ce murya ɗaya da aka tā da ita a farkon motsin gyaran mala’ika na uku a 1989, gama Yesu kullum yana kwatanta ƙarshen da farkon.

The “voice” crying in the wilderness began to sound by presenting Revelation chapter one, where the combination of Divinity with humanity is represented as the Revelation of Jesus Christ, a revelation that is opened up just before probation closes. Daniel experienced that revelation in chapter ten, with the “causative” vision. The combination of Divinity with humanity in the first verses of Revelation represents the most important truth, based upon the rule of first mention. The combination of Divinity with humanity, which is the sealing of the one hundred and forty-four thousand is accomplished by the Word of God. That Word is given from the Father to the Son, who gives it to His angel, who then gives the message to a human representative. The first two steps are represented by the Divinity. Those two steps possess the distinction that the second step of divinity represents the Divinity that created all things. The next two steps are represented by God’s creatures. The first step is an unfallen angel, and the second manifestation of God’s creation was the one that had been given the power to recreate after his own kind. That fourth step, representing humanity, was then to take the message and send it to the churches, that the churches might “read and hear” those things which were written therein.

“Muryar” mai kira a jeji ta fara amo ne ta wurin gabatar da Ru’ya ta Yohanna sura ta ɗaya, inda aka wakilta haɗuwar Allahntaka da ɗan’adamtaka a matsayin Ru’ya ta Yesu Almasihu, ru’ya wadda ake buɗewa gab da ƙofar jarrabawa ta rufe. Daniyel ya fuskanci wannan ru’ya a sura ta goma, tare da wahayin “causative”. Haɗuwar Allahntaka da ɗan’adamtaka a ayoyi na farko na Ru’ya ta Yohanna tana wakiltar gaskiya mafi muhimmanci, bisa ga ƙa’idar ambato na farko. Haɗuwar Allahntaka da ɗan’adamtaka, wadda ita ce hatimin mutum dubu ɗari da arba’in da huɗu, ana cika ta ne ta wurin Maganar Allah. Ana ba da wannan Maganar daga Uba zuwa ga Ɗa, wanda kuma yake ba mala’ikansa, sa’an nan shi kuwa ya ba da saƙon ga wakilin ɗan’adam. Matakai biyu na farko Allahntaka ce ke wakilta. Waɗannan matakai biyu suna da wannan bambanci na musamman, cewa mataki na biyu na Allahntaka yana wakiltar Allahntakar da ta halicci dukan abubuwa. Matakai biyu na gaba kuwa halittun Allah ne ke wakilta. Mataki na farko mala’ika ne marar faɗuwa, kuma bayyanuwar halittar Allah ta biyu ita ce wadda aka ba ta ikon sāke halitta bisa ga irin kanta. Wannan mataki na huɗu, mai wakiltar ɗan’adamtaka, sai ya ɗauki saƙon ya aika da shi zuwa ga ikkilisiyoyi, domin ikkilisiyoyin su “karanta kuma su ji” waɗannan abubuwan da aka rubuta a ciki.

We will continue this study in the next article.

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

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:1–11.

> Wahayin Yesu Almasihu ne, wanda Allah ya ba shi, domin ya nuna wa bayinsa abubuwan da dole su faru ba da daɗewa ba; sai ya aiko ya sanar da shi ta wurin mala’ikansa ga bawansa Yohanna: wanda ya ba da shaida ga maganar Allah, da kuma ga shaidar Yesu Almasihu, da dukan abubuwan da ya gani. Mai albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa: gama lokaci ya yi kusa. Yohanna ga ikilisiyoyi bakwai da suke a Asiya: Alheri ya tabbata a gare ku, da salama, daga gare shi wanda yake, kuma wanda ya kasance, kuma wanda ke zuwa; kuma daga ruhohi bakwai waɗanda suke a gaban kursiyinsa; Kuma daga Yesu Almasihu, wanda shi ne amintaccen shaida, ɗan fari daga matattu, kuma shugaban sarakunan duniya. Gare shi wanda ya ƙaunace mu, ya kuma wanke mu daga zunubanmu cikin jininsa, Kuma ya mai da mu sarakuna da firistoci ga Allah da Ubansa; gare shi ɗaukaka da mulki su tabbata har abada abadin. Amin. Ga shi, yana zuwa tare da girgije; kuma kowane ido zai gan shi, har da waɗanda suka soke shi: kuma dukan kabilun duniya za su yi makoki saboda shi. Hakika, Amin. Ni ne Alfa da Omega, mafari da ƙarshen, in ji Ubangiji, wanda yake, kuma wanda ya kasance, kuma wanda ke zuwa, Maɗaukaki. Ni Yohanna, wanda ni ma ɗan’uwanku ne, abokin tarayya kuma a cikin wahala, da a cikin mulki, da haƙurin Yesu Almasihu, ina a tsibirin da ake kira Patmos, saboda maganar Allah, da kuma saboda shaidar Yesu Almasihu. Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho, tana cewa, Ni ne Alfa da Omega, na farko da na ƙarshe: kuma, abin da kake gani, ka rubuta a littafi, ka aika shi ga ikilisiyoyi bakwai da suke a Asiya; zuwa Afisa, da zuwa Simirna, da zuwa Pergamos, da zuwa Tiyatira, da zuwa Sardis, da zuwa Filadelfiya, da zuwa Laodikiya. Wahayi 1:1–11.

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