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

Littafin Daniyel—Na ɗari da saba’in da huɗu

Prophetic Insights and Divine Revelations: Understanding Daniel’s Vision and Its Last-Day Implications

Basirorin Annabci da Wahayin Allahntaka: Fahimtar Wahayin Daniyel da Abubuwan da Yake Nuni da Su ga Kwanaki na Ƙarshe

Author

Jeff Pippenger

Published

April 4, 2024

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As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Yayinda muke duban yaƙin wakilci na uku, wanda aka wakilta a ayoyi na goma sha uku zuwa goma sha biyar, za mu tuna da abin da ya riga ya kai ga waɗannan ayoyi. A babi na goma, Daniyel ya karɓi wahayi na ƙarshe, kuma ta haka aka bayyana shi a matsayin mai fahimtar wahayi na annabci na ciki da na waje duka. Kalmar Ibrananci “dabar,” wadda take nufin “kalma,” an fassara ta da “abu.” A babi na tara, sa’ad da Jibra’ilu ya zo domin ya sa Daniyel ya fahimci wahayin kwanaki dubu biyu da ɗari uku, kalmar Ibrananci “dabar” an fassara ta da “al’amari.”

> Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

> I, yayin da nake magana cikin addu’a, ga shi, mutumin nan Jibrilu, wanda na gani a cikin wahayin tun farko, aka sa ya tashi da sauri, ya taɓa ni wajen lokacin hadayar yamma. Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito domin in ba ka basira da fahimta. A farkon roƙe-roƙenka umarni ya fito, ni kuwa na zo in nuna maka; gama kai ƙaunatacce ne ƙwarai: saboda haka ka fahimci al’amarin, ka kuma lura da wahayin. Daniel 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Lokacin da Jibrilu ya gaya wa Daniyel ya “fahimci al’amarin, ka kuma yi la’akari da wahayin,” an fassara kalmar Ibrananci “biyn” duka a matsayin “fahimta” da kuma “yi la’akari da.” Ma’anar kalmar ita ce rarrabe abu a cikin tunani. Jibrilu ya sanar da Daniyel cewa ya yi rarrabewa ta tunani tsakanin “dabar” da aka fassara da “al’amari” da kuma “mareh”, wadda aka fassara da “wahayi”. Domin ya fahimci fassarar da Jibrilu yake ba Daniyel game da annabcin shekaru dubu biyu da ɗari uku, ya kamata Daniyel ya gane bambanci tsakanin wahayin annabci da aka wakilta a matsayin “al’amari” da kuma wahayin annabci na “mareh”. “Al’amarin”, wanda shi ne “dabar,” ma’ana kalma, yana wakiltar layin annabci na waje, kuma wahayin “mareh” yana wakiltar layin annabci na ciki.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

A cikin sura ta goma na littafin Daniyel, gaskiya ta farko da ake bayyana wa mai nazarin annabci ita ce, Daniyel yana wakiltar mutanen Allah a kwanaki na ƙarshe waɗanda suka fahimci duka layukan annabci na ciki da na waje.

> 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 Sarusas, sarkin Farisa, an bayyana wa Daniyel wani al’amari, wanda ake kira sunansa Belteshazzar; al’amarin kuwa gaskiya ne, amma lokacin da aka ƙayyade yana da tsawo; shi kuma ya fahimci al’amarin, kuma ya sami ganewa game da wahayin. Daniyel 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Abin,” shi ne kalmar Ibraniyanci “dabar,” kuma “wahayin,” shi ne wahayin “mareh.” A matsayin annabi, Daniyel yana wakiltar mutanen Allah na kwanaki na ƙarshe, waɗanda cikakkiyar cikar su ita ce mutum dubu ɗari da arba’in da huɗu. Shekara ta uku ta Sairus tana sanya Daniyel a cikin layin gyara da ya fara a lokacin ƙarshe a 1989. A cikin “waɗannan kwanaki,” masu wakiltar tarihin daga 1989 zuwa dokar Lahadi mai zuwa nan ba da jimawa ba a Amurka, Daniyel yana makoki na makonni uku. A cikin layin gyara na mutum dubu ɗari da arba’in da huɗu, wannan lokacin makoki yana nuna kwanaki uku da rabi da shaidun biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya suke a mace a kan titi. Titin babban birnin nan na Saduma da Masar, inda kuma aka gicciye Ubangijinmu, shi ne kuma kwarin ƙasusuwan busassu matattu na Ezekiyel.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

A cikin sura ta goma, an canja Daniyel ya zama cikin surar Almasihu, kuma an taɓa shi sau uku tun kafin Jibra’ilu ya fassara wahayin da Daniyel ya gani. Wahayin ya haifar da rarrabuwa tsakanin rukuni biyu na masu sujada. Bisharar madawwami kullum tana haifar da rukuni biyu na masu sujada. Daniyel ya wakilci rukunin masu sujada da aka wakilta a matsayin ɗari da arba’in da huɗu dubu, sabanin rukunin da suka gudu da tsoro daga wahayin.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Kafin sura ta goma, Jibra’ilu ya zo wa Daniyel sau uku domin ya fassara wahayi. Ya fassara wahayan surori na bakwai da na takwas, waɗanda suka kwatanta masarautun annabcin Littafi Mai Tsarki a bayyanarsu ta siyasa (sura ta bakwai), da kuma bayyanarsu ta addini (sura ta takwas). Sa’an nan a sura ta tara Jibra’ilu ya fassara annabcin shekaru dubu biyu da ɗari uku. Jibra’ilu ya zo a sura ta goma domin ya kammala fassarar da aka bari ba a cika ta ba a sura ta tara, kuma ya ba Daniyel fassarar wahayin da ya haifar da rukuni biyu na masu sujada. Da farko Jibra’ilu ya ba Daniyel cikakken bayani na gaba ɗaya game da wahayin a aya ta goma sha huɗu.

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

> Yanzu na zo ne domin in sa ka fahimci abin da zai sami mutanenka a kwanaki na ƙarshe; gama har yanzu wahayin na kwanaki masu yawa ne. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Wahayin Almasihu, wanda ya haifar da azuzuwa biyu na masu sujada, yana wakiltar abin da zai sami mutanen Allah a kwanaki na ƙarshe. Fassarar surori na bakwai da takwas ta kasance fassarar tarihin da aka wakilta ta wurin tashi da fāɗuwar masarautun annabcin Littafi Mai Tsarki, kamar yadda aka misalta su da dabbobin farauta da dabbobin haikali bi da bi. Fassarar sura ta tara kuwa, ta kasance cikakken rarrabewar lokuta daban-daban na annabci da aka wakilta a cikin annabcin shekaru dubu biyu da ɗari uku. Ta wata hanya, wahayin Almasihu cikin ɗaukakarsa a sura ta goma ya wakilta abin da zai sami mutanen Allah a kwanaki na ƙarshe. Kafin Jibrilu ya fara da cikakken shimfiɗar tarihin, wadda ita ce fassarar wahayin Almasihu cikin ɗaukakarsa, sai ya tunatar da Daniyel cewa ya riga ya faɗa masa abin da fassarar take wakilta.

> Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

> Sa’an nan ya ce, Ka san dalilin da ya sa na zo gare ka? Yanzu kuma zan koma in yi yaƙi da shugaban Farisa; sa’ad da kuwa na tafi, ga shi, shugaban Girka zai zo. Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Jibra’ilu ya tunatar da Daniyel cewa ya gaya wa Daniyel a aya ta goma sha huɗu cewa ya zo ne domin ya sa Daniyel ya fahimci abin da zai sami mutanen Allah a kwanaki na ƙarshe, kuma yana sa ran Daniyel ya ɗora gabatarwar tarihi na annabci da za ta biyo baya cikin wannan mahallin. Daniyel kuwa yana neman takamaiman fahimta tun daga ranar farko da ya fara makoki.

> Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

> Sai ya ce mini, Kada ka ji tsoro, Daniyel: gama tun daga ranar farko da ka sa zuciyarka ga fahimta, da kuma kaskantar da kanka a gaban Allahnka, an ji kalmominka, ni kuwa na zo ne sabili da kalmominka. Amma shugaban mulkin Farisa ya yi tsayayya da ni kwana ashirin da ɗaya: amma ga shi, Mika’ilu, ɗaya daga cikin manyan sarakuna, ya zo domin ya taimake ni; ni kuwa na tsaya a can tare da sarakunan Farisa. Daniyel 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Bayan makwanni uku na zaman makoki na Daniyel, ya ga wahayin Almasihu, wanda a ma’anar annabci ya yi daidai da wahayin Almasihu da Yohanna a Batmos ya shaida.

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

> Ba ƙaramin mutum ba ne face Ɗan Allah ya bayyana ga Daniyel. Wannan kwatancin ya yi kama da wanda Yahaya ya bayar sa’ad da aka bayyana masa Almasihu a Tsibirin Patmos. Ubangijinmu yanzu ya zo tare da wani manzon sama domin ya koya wa Daniyel abin da zai faru a kwanaki na ƙarshe. An ba Daniyel wannan sani, kuma aka rubuta shi ta wurin hurarriyar wahayi domin mu, waɗanda iyakar duniya ta zo a kanmu.

> “The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

> “Manyan gaskiyar da Mai-fansar duniya ya bayyana domin waɗanda suke neman gaskiya ne kamar neman ɓoyayyun taskoki. Daniyel tsohon mutum ne. Ya shafe rayuwarsa a tsakiyar ruɗanin kotun arna, hankalinsa kuwa ya cika da al’amuran daula mai girma; duk da haka sai ya ware kansa daga dukan waɗannan, ya wahalar da ransa a gaban Allah, yana neman sanin nufin Maɗaukaki. Kuma a matsayin amsa ga roƙe-roƙensa, an isar da haske daga fadodin sama domin waɗanda za su rayu a kwanaki na ƙarshe. To, da wane irin ƙwazo ya kamata mu nemi Allah, domin ya buɗe fahimtarmu mu gane gaskiyar da aka kawo mana daga Sama.”

> “‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

> “‘Ni kuwa Daniyel ni kaɗai na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawa ta faɗa musu, har suka gudu suka ɓuya kansu…. Kuma ba wani ƙarfi da ya rage a cikina; gama kyawuna ya juye a cikina ya zama ruɓa, ban kuma riƙe wani ƙarfi ba.’ Haka zai zama ƙwarewar kowane mutum da aka tsarkake da gaske. Gwargwadon yadda ganewarsu game da girma, ɗaukaka, da kamalar Almasihu take ƙara fayyacewa, haka kuma za su fi ganin rauninsu da ajizancinsu sarai. Ba za su kasance da wata niyya ta jingina wa kansu halin rashin zunubi ba; abin da ya bayyana daidai ne kuma kyakkyawa a gare su a cikin kansu, idan aka kwatanta shi da tsarkin da ɗaukakar Almasihu, zai bayyana ne kawai a matsayin abin da bai cancanta ba kuma mai ruɓewa. Sa’ad da mutane suka rabu da Allah ne, sa’ad da suke da ganewa marar fayyacewa ƙwarai game da Almasihu, sai su ce, ‘Ni marar zunubi ne; an tsarkake ni.’”

> “Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’

> “Sa’an nan Jibra’ilu ya bayyana ga annabin, ya kuma yi masa magana haka; ‘Ya Daniyel, mutum ƙaunatacce ƙwarai, ka fahimci kalmomin da nake faɗa maka, ka kuma tsaya a mike; gama zuwa gare ka ne yanzu aka aiko ni. Da ya faɗa mini wannan magana kuwa, sai na tsaya ina rawar jiki. Sa’an nan ya ce mini, Kada ka ji tsoro, Daniyel; gama tun daga ranar farko da ka sa zuciyarka ga fahimta, ka kuma ƙasƙantar da kanka a gaban Allahnka, an ji kalmominka, ni kuma na zo saboda kalmominka.’”

> “What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

> “Wace babbar ɗaukaka ce Maɗaukakin Sama ya nuna wa Daniyel! Ya ta’azantar da bawansa mai rawar jiki, ya kuma tabbatar masa cewa an ji addu’arsa a Sama, kuma a matsayin amsar wannan addu’a mai zafi, aka aiko mala’ika Jibra’ilu domin ya rinjayi zuciyar sarkin Farisa. Sarkin ya yi tsayayya da motsin Ruhun Allah a cikin makwanni uku ɗin nan da Daniyel yake azumi yana kuma addu’a, amma an aiko Yariman Sama, shugaban mala’iku, Mika’ilu, domin ya juya zuciyar sarkin mai taurin kai ya ɗauki wani tabbataccen mataki don amsa addu’ar Daniyel.”

> “‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

> “‘Sa’ad da ya faɗa mini irin waɗannan kalmomi, sai na sunkuyar da fuskata ƙasa, na zama marar magana. Sai ga shi, wani mai kama da siffar ’ya’yan mutane ya taɓa leɓunana…. Ya ce, Ya kai mutum ƙaunatacce ƙwarai, kada ka ji tsoro: salama ta tabbata a gare ka; ka yi ƙarfi, i, ka yi ƙarfi. Sa’ad da kuwa ya yi mini magana, sai na sami ƙarfi, na ce, Bari ubangijina ya yi magana; gama ka ƙarfafa ni.’ Girman ɗaukakar Allah da aka bayyana wa Daniyel ya yi yawa har ba zai iya jure ganin ta ba. Sa’an nan manzon Sama ya lulluɓe hasken kasancewarsa, ya bayyana ga annabin a matsayin ‘wani mai kama da siffar ’ya’yan mutane.’ Da ikon Allahntakarsa ya ƙarfafa wannan mutum mai aminci da bangaskiya, domin ya ji saƙon da aka aiko masa daga wurin Allah.

> “Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

> “Daniyel bawa ne mai aminci na Maɗaukaki. Doguwar rayuwarsa ta cika da ayyukan hidima masu daraja domin Ubangijinsa. Tsarkin halinsa, da amincinsa marar karkata, ba abin da ya kai su sai tawali’un zuciyarsa da nadamarsa a gaban Allah. Muna maimaitawa, Rayuwar Daniyel misali ce da wahayi ya tabbatar na tsarkakewa ta gaskiya.” Review and Herald, Fabrairu 8, 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Kwarewar Daniyel a sura ta goma tana wakiltar mutanen Allah a kwanaki na ƙarshe, waɗanda, kamar Daniyel da Yohanna, suke fahimtar Wahayin Yesu Almasihu. Mabuɗin sanya Daniyel cikin tarihin annabci inda kwarewarsa take ya dogara ne a kan gaskiyar cewa yana cikin makoki, kuma an aiko Mika’ilu a ƙarshen kwanaki ashirin da ɗaya. A aya ta farko, Daniyel ya rubuta cewa yana da fahimtar duka wahayin cikin gida da na waje na annabci. Kafin kwanaki ashirin da ɗaya, Daniyel yana da cikakkiyar fahimta marar cika game da wahayoyi biyun, amma da fassarar Jibra’ilu, Daniyel ya fahimci “abu” da “wahayin” sarai a matsayin wahayi daban-daban.

> “As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

> “Yayinda lokaci ya kusanto domin cikar shekaru saba’in na bautar talala, zuciyar Daniyel ta shiga babban damuwa game da annabce-annabcen Irmiya. Ya ga cewa lokaci ya yi kusa da Allah zai ba zaɓaɓɓen mutanensa wata jarrabawa kuma; sai da azumi, da ƙasƙantar da kai, da addu’a, ya roƙi Allah na Sama a madadin Isra’ila, da waɗannan kalmomi: ‘Ya Ubangiji, Allah mai girma mai ban-tsoro, mai kiyaye alkawari da jinƙai ga waɗanda suke ƙaunarka, da kuma ga waɗanda suke kiyaye umarnanka’; mun yi zunubi, mun aikata mugunta, mun yi aikin sharri, mun yi tawaye ma, har da karkacewa daga farillanka da hukunce-hukuncenka; ba mu kuma saurari bayinka annabawa ba, waɗanda suka yi magana da sunanka ga sarakunanmu, da shugabanninmu, da kakanninmu, da kuma ga dukan mutanen ƙasar.’

> “Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

> “Ku lura da waɗannan kalmomi. Daniyel bai shelanta aminci nasa a gaban Ubangiji ba. Maimakon ya yi iƙirarin cewa shi mai tsarki ne, kuma mai tsabtar rai ne, ya danganta kansa da masu zunubi na gaskiya cikin Isra’ila. Hikimar da Allah ya ba shi ta fi hikimar masu hikima na duniya nesa ba kusa ba, kamar yadda hasken rana mai haskawa a cikin sammai da tsakar rana ya fi ƙaramin tauraro mafi raunin haske haske. Duk da haka, ku yi tunani a kan addu’ar da ta fito daga bakin wannan mutumin da Sama ta yi wa tagomashi ƙwarai. Cikin zurfin ƙasƙantar da kai, tare da hawaye, da karyewar zuciya, yana roƙo domin kansa da kuma domin mutanensa. Ya buɗe ransa sarai a gaban Allah, yana furta ƙasƙancinsa, yana kuma amincewa da girman Ubangiji da ɗaukakarsa.”

> “What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

> “Wace ƙwazo da tsananin zafi ne suke bayyana cikin roƙe-roƙensa! Yana ƙara kusantuwa ga Allah. Hannun bangaskiya ya miƙu sama domin ya kama alkawuran Maɗaukaki marasa kasawa. Ransa yana ta kokawa cikin azaba. Kuma yana da tabbacin cewa an ji addu’arsa. Yana jin cewa nasara tashi ce. Da ace mu a matsayin al’umma za mu yi addu’a kamar yadda Daniyel ya yi addu’a, mu kuma yi kokawa kamar yadda ya yi kokawa, muna ƙasƙantar da rayukanmu a gaban Allah, da mun ga amsoshi ga roƙe-roƙenmu masu bayyani kamar waɗanda aka ba Daniyel. Ku saurara yadda yake gabatar da ƙarar tasa a gaban kotun Sama:

> “‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation.’

> “‘Ya Allahna, ka karkata kunnenka, ka ji; ka buɗe idanunka, ka dubi rushe-rushenmu, da birnin da ake kira da sunanka; gama ba domin adalcinmu ba ne muke gabatar da roƙe-roƙenmu a gabanka, sai domin yawan jinƙanka. Ya Ubangiji, ka ji; Ya Ubangiji, ka gafarta; Ya Ubangiji, ka saurara, ka aikata; kada ka jinkirta, saboda kanka, ya Allahna; gama birninka da mutanenka ana kiransu da sunanka. Kuma yayinda nake magana, ina addu’a, ina furta zunubina da zunubin mutanena, … sai ga mutumin nan Jibrilu, wanda na gani a cikin wahayin tun farko, yana tashi da sauri, ya taɓa ni wajen lokacin hadayar maraice.’”

> “As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

> “Yayin da addu’ar Daniyel take tashi zuwa sama, sai mala’ikan Jibra’ilu ya gangaro da sauri daga kotunan sama, domin ya gaya masa cewa an ji roƙe-roƙensa kuma an amsa su. An aike wannan babban mala’ika domin ya ba shi hikima da fahimta,—ya buɗe masa asiran zamanai masu zuwa. Haka kuwa, yayin da yake da gaske yana neman ya sani ya kuma fahimci gaskiya, aka kawo Daniyel cikin tarayya da manzon da Sama ta wakilta.

> “The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

> “Mutumin Allah yana addu’a ne, ba domin wani tashiwar jin daɗi mai faranta zuciya ba, amma domin sanin nufin Allah. Kuma yana marmarin wannan sani ne, ba domin kansa kaɗai ba, amma domin mutanensa. Babban nauyin da yake ɗauke da shi shi ne saboda Isra’ila, waɗanda ba sa, a ma’anar da ta fi tsauri, kiyaye dokar Allah. Ya amince cewa dukan masifun da suka same su sun zo a kansu ne sakamakon saɓonsu ga wannan tsattsarkan doka. Ya ce, ‘Mun yi zunubi, mun aikata mugunta…. Domin zunubanmu da kuma mugayen ayyukan kakanninmu, Urushalima da mutanenka sun zama abin zargi ga dukan waɗanda suke kewaye da mu.’ Sun rasa keɓaɓɓen halinsu, mai tsarki, a matsayin zababben mutanen Allah. ‘Yanzu fa, ya Allahnmu, ka ji addu’ar bawanka, da roƙe-roƙensa, ka kuma sa fuskarka ta haskaka bisa ga tsattsarkan wurinka da ya zama kufai.’ Zuciyar Daniyel ta juya da matsananciyar marmari zuwa ga kufaɓɓen tsattsarkan wurin Allah. Ya san cewa cigabansa ba zai iya komowa ba sai idan Isra’ila ta tuba daga saɓonta ga dokar Allah, ta kuma zama mai tawali’u, mai aminci, kuma mai biyayya.”

> “In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

> “Amsa ga roƙonsa, Daniyel ya karɓi ba haske da gaskiyar da shi da mutanensa suka fi bukata kawai ba, amma kuma ya sami hangen manyan al’amuran nan gaba, har ma zuwa zuwan Mai-fansa na duniya. Waɗanda suke da’awar an tsarkake su, alhali kuwa ba su da marmarin binciken Nassosi, ko kuma yin kokawa da Allah cikin addu’a domin samun fahimta mafi bayyani game da gaskiyar Littafi Mai Tsarki, ba su san abin da tsarkakewa ta gaskiya take ba.”

> “All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

> “Dukan waɗanda suke gaskata maganar Allah da zuciya za su ji yunwa da ƙishirwa domin sanin nufinsa. Allah shi ne mawallafin gaskiya. Yana haskaka fahimtar da duhu ya rufe, yana kuma ba wa tunanin ɗan Adam ikon kamawa da fahimtar gaskiyoyin da ya bayyana.”

> “Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

> “Daniyel ya yi magana da Allah. Sama ya buɗe a gabansa. Amma manyan ɗaukakan da aka yi masa kuwa sun kasance sakamakon ƙanƙantar da kai da kuma neman Allah da himma. Bai yi tunani ba, kamar yadda mutane da yawa a wannan zamani suke yi, cewa ba kome ba ne abin da muka gaskata, matuƙar dai muna da gaskiya, kuma muna ƙaunar Yesu. Ƙauna ta gaske ga Yesu za ta kai ga bincike mafi kusa kuma mai tsanani game da abin da yake gaskiya. Almasihu ya yi addu’a cewa almajiransa su tsarkaka ta wurin gaskiya. Duk wanda ya yi kasala ƙwarai har ya ƙi yin bincike mai tsanani da addu’a domin neman gaskiya, za a bar shi ya karɓi kurakurai waɗanda za su tabbatar da halakar ransa.”

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. 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 color to polished brass, and the voice of his words like the voice of a multitude.’

> “A lokacin ziyarar da Jibra’ilu ya kawo, annabi Daniyel bai iya karɓar ƙarin koyarwa ba; amma bayan ’yan shekaru kaɗan, yana marmarin ya ƙara sani game da batutuwan da ba a riga an yi musu cikakken bayani ba, sai ya sāke sa kansa ya nemi haske da hikima daga wurin Allah. ‘A waɗannan kwanaki ni Daniyel ina makoki cikakkun makwanni uku. Ban ci abinci mai daɗi ba, nama ko ruwan inabi kuma bai shiga bakina ba, ban kuma shafa wa kaina mai ba ko kaɗan…. Sa’an nan na ɗaga idanuna, na duba, sai ga wani mutum sanye da lilin, ƙugunsa kuma ɗaure da zinariya mai kyau ta Uphaz. Jikinsa kuma kamar lu’ulu’un beryl ne, fuskarsa kuma kamar bayyanar walƙiya, idanunsa kuma kamar fitilun wuta, hannayensa da ƙafafunsa kuma kamar gogaggen tagulla mai sheƙi a launi, muryar kalmominsa kuma kamar muryar taro mai yawa.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> Ba wanda bai gaza Ɗan Allah ba ne ya bayyana ga Daniyel. Wannan bayanin yana kama da wanda Yohanna ya bayar sa’ad da aka bayyana Almasihu gare shi a Tsibirin Patmos. Yanzu Ubangijinmu yana zuwa tare da wani manzon sama domin ya koyar da Daniyel abin da zai faru a kwanaki na ƙarshe. An ba Daniyel wannan sani kuma aka rubuta shi ta wurin hurarru dominmu, waɗanda ƙarshen zamani ya zo a kanmu.” Review and Herald, Fabrairu 8, 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Fassarar da Jibra’ilu, “manzon da aka wakilta daga sama,” yake kawo wa Daniyel ita ce cikawar fassarar da ya fara yi wa Daniyel a babi na tara. Hanyar “layi bisa layi,” tana buƙatar mu daidaita fassarar da yanayin da ke tare da ita na duka babi na tara da na goma tare, domin mu rarrabe misalin annabcin yadda ya kamata. A cikin wannan fassarar ne wahayin kogunan Ulai da Hiddekel suke haɗuwa.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Daniyel ya fahimta daga littattafan Irmiya da Musa cewa kubutar mutanen Allah ta kusa. A yin haka, Daniyel yana wakiltar mutanen Allah na kwanakin ƙarshe waɗanda suka fahimci cewa kubutar ƙarshe ta mutanen Allah ta kusa. Waɗannan mutanen kwanakin ƙarshe za su gane cewa an warwatsa su a ruhaniya, kamar yadda Daniyel yake wakilta, shi wanda aka warwatsa cikin bauta ta zaman talala ta shekara saba’in a Babila. Sa’an nan za su fahimta cewa su ma, kamar Daniyel, dole ne su bayyana amsar da ta dace da halin warwatsuwarsu, wadda ta yi daidai da maganin da “lokatai bakwai” na littafin Lawiyawa sura ta ashirin da shida suka wakilta.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Sa’ad da ƙwarewar ƙanƙan da kai wadda Daniyel yake wakilta—wato, wadda maganin da aka gabatar a cikin Leviticus ashirin da shida yake bukata—ta bayyana a kwanaki na ƙarshe, mutanen Allah na kwanaki na ƙarshe za su kasance sun yi zaman makoki na wani takamaiman lokaci. Wannan lokacin kuwa yana ƙarewa sa’ad da Mika’ilu, shugaban mala’iku, ya sauko.

We will continue this study in the next article.

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

> And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

> Za ku hallaka a cikin al’ummai, ƙasar maƙiyanku kuma za ta cinye ku. Waɗanda suka ragu daga cikinku za su shuɗe cikin muguntarsu a ƙasashen maƙiyanku; kuma su ma za su shuɗe tare da su cikin mugayen ayyukan kakanninsu. In kuwa za su furta muguntarsu, da muguntar kakanninsu, tare da laifin cin amanar da suka yi mini, da kuma cewa sun yi tafiya gaba da ni; ni ma kuma na yi tafiya gaba da su, na kuwa kawo su cikin ƙasar maƙiyansu; idan zuciyoyinsu marasa kaciya suka ƙasƙanta, sa’an nan kuma suka amince da hukuncin muguntarsu: To, zan tuna alkawarina da Yakubu, kuma alkawarina da Ishaku, kuma alkawarina da Ibrahim zan tuna; zan kuma tuna da ƙasar. Ƙasar kuma za a bar ta ba tare da su ba, za ta more Asabbatan ta, yayinda take kwance kufai ba tare da su ba; su kuwa za su amince da hukuncin muguntarsu: domin, hakika domin sun ƙi shari’o’ina, kuma domin ransu ya ƙyamaci ƙa’idodina. Duk da haka kuma, saboda dukan wannan, sa’ad da suke cikin ƙasar maƙiyansu, ba zan watsar da su ba, ba kuma zan ƙyamace su ba, har in hallaka su gabaki ɗaya, in karya alkawarina da su ba: gama ni ne Ubangiji Allahnsu. Amma saboda su zan tuna da alkawarin kakanninsu, waɗanda na fito da su daga ƙasar Masar a gaban al’ummai, domin in zama Allahnsu: ni ne Ubangiji. Littafin Firistoci 26:38–45.

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