Article

# The Book of Daniel - Number Twenty

Littafin Daniyel - Lamba Ashirin

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Daniyel da Ru’ya ta Yohanna: Bayyana Cikakkiyar Saƙar Annabci ta Tashi da Fāɗuwar Mulkoki

Author

Jeff Pippenger

Published

December 15, 2023

Formats

PDF
Word

Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

’Yar’uwa White sau da yawa tana nuna cewa darussan annabci da ya wajaba a fahimta ana bayyanar da su ne ta wurin tashi 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 tasowa da fāɗuwar al’ummai kamar yadda aka bayyana a sarari cikin littattafan Daniyel da Ru’ya ta Yohanna, ya kamata mu koyi yadda ɗaukaka ta zahiri da ta duniya kaɗai ba ta da wani amfani. Babila, tare da dukan ƙarfinta da ɗaukakarta, irin wadda duniyarmu ba ta ƙara gani ba tun daga wancan lokaci,—iko da ɗaukaka waɗanda a wajen mutanen zamanin nan suka yi kamar tabbatattu ne kuma masu dawwama,—ina ta ƙare gaba ɗaya! Kamar “furen ciyawa,” ta lalace. Yaƙub 1:10. Haka mulkin Mediya da Farisa ya lalace, haka ma mulkokin Girka da Roma. Haka kuma duk abin da ba shi da Allah a matsayin tushensa yake lalacewa. Abin da kaɗai zai iya dawwama shi ne abin da yake ɗaure da manufarsa, kuma yake bayyana halinsa. Ka’idodinsa ne kaɗai abubuwa tabbatattu da duniyarmu ta sani.” Annabawa da Sarakuna, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

“Ta da faɗuwar” mulkokin da aka wakilta a cikin littattafan Daniyel da Ru’ya ta Yohanna su ne cibiyar madaidaiciyar hanya ta nazarin annabci. Faɗuwar Babila an misalta ta da faɗuwar Babel na Nimrod a Farawa sura ta goma sha ɗaya. Sa’an nan kuma a Daniyel sura ta biyar, Babila ta sāke faɗuwa. Tarihin fitowar papanci zuwa iko a shekara ta 538, da kuma faɗuwarta da ta biyo baya a 1798, shi ma yana misalta faɗuwar Babila ta ƙarshe, gama ikon papanci, a fahimtar annabci, Babila ce ta ruhaniya. Papanci ya faɗi a 1798, kuma Ru’ya ta Yohanna sura ta goma sha takwas ta zayyana faɗuwarta ta ƙarshe. A Daniyel sura ta goma sha ɗaya, aya ta arba’in da biyar, papanci, wanda aka wakilta a can a matsayin sarkin arewa, yana kai wa ga ƙarshensa ba tare da mai taimakonsa ba. Wannan yana faruwa ne sa’ad da ƙofar jinƙai ta rufe, gama aya ta arba’in da biyar ta sura ta goma sha ɗaya, da aya ta ɗaya ta sura ta goma sha biyu, suna wakiltar tarihi guda ɗaya.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Zai kafa alfarwansa na fadarsa tsakanin tekuna a kan tsattsarkan dutse mai ɗaukaka; duk da haka zai kai ga ƙarshensa, kuma ba wanda zai taimake shi. A lokacin nan kuwa Mika’ilu zai tashi tsaye, babban sarki wanda yake tsayawa domin ’ya’yan mutanenka: kuma za a yi wani lokaci na wahala, irin wanda bai taɓa kasancewa ba tun da aka zama al’umma har zuwa wannan lokaci ɗin: kuma a lokacin nan mutanenka za su tsira, kowane ɗaya da za a same shi a rubuce cikin littafin. Daniyel 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Saƙon mala’ika na biyu an gina shi bisa gaskiyar cewa Babila ta fāɗi sau biyu. Babila ta zahiri, wadda Nimrod da Belshazzar suke wakilta, ta fāɗi sau biyu; haka kuma Babila ta ruhaniya ta fāɗi a shekara ta 1798, kuma za ta sāke yin haka sa’ad da lokacin jarrabawar ɗan Adam ya ƙare.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Sai wani mala’ika kuma ya biyo baya, yana cewa, Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha daga ruwan inabin fushin fasikancinta. Ru’ya ta Yohanna 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Maimaituwar faɗuwar Babila a cikin mala’ika na biyu tana ba da hujjar annabci don gane ninka kalmomi da jimloli a cikin Nassosi a matsayin alamar haɗaɗɗun saƙonnin mala’ika na biyu da Kiran Tsakiyar Dare. Haka kuma tana tabbatar da ƙa’idar da ’Yar’uwa White ta bayyana, game da cewa nazarin annabci yana ginuwa ne bisa ga tashi da faɗuwar masarautun da aka wakilta a littattafan Daniel da Ru’ya ta Yohanna. Tana kwatanta manufar cewa, domin a fahimci faɗuwar Babila, dole ne mai nazarin annabci ya haɗa tare da dukkan faɗuwar Babila, “layi bisa layi,” domin ya kafa saƙon annabci daidai na faɗuwar Babila ta ƙarshe.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Faɗuwar Babila sau biyu a cikin saƙon mala’ika na biyu, ta dogara ne a kan ƙa’idar annabci wadda ke nuna cewa ana tabbatar da gaskiya bisa ga shaidar shaidu biyu. Ninka ambaton faɗuwar Babila a cikin saƙon, yana wakiltar tsarin aikin annabci wanda aka bayyana a cikin Littafi Mai Tsarki a matsayin ruwan sama na ƙarshe. Wannan tsattsarkan tsari, wanda shi ne ruwan sama na ƙarshe, shi ne aikace-aikacen haɗa layuka daban-daban na annabci wuri guda “layi bisa layi.” Idan ɗalibin annabci ya yi amfani da shi, wannan tsari yana tabbatar da “saƙon” ruwan sama na ƙarshe. Saƙon ruwan sama na ƙarshe wanda aka tabbatar ta wurin amfani da wannan tsattsarkan tsari, daga nan sai a yi shelarsa a cikin haɗaɗɗun tarihohin annabci na mala’ika na biyu da Kukan Tsakar Dare. Haka ya kasance a tarihin motsin mala’ika na fari, kuma haka yake a yau, a tarihin motsin mala’ika na uku.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Surori na huɗu da na biyar na littafin Daniyel suna wakiltar jerin tarihi da ya shafi tashin da farkon Babila, wanda Nebukadnezzar yake wakilta a sura ta huɗu, sa’an nan kuma fāɗuwa da ƙarshen Babila, wanda Belshazzar yake wakilta a sura ta biyar. A tare, suna samar da layi guda na annabci. Layin annabcin da waɗannan surori biyu suka samar, ya kamata a shimfiɗa shi a bisa Daniyel surori na ɗaya zuwa na uku, domin a kafa saƙon ruwan sama na ƙarshe.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Babi biyu ɗin suna gabatar da fāɗuwar Nebukadnezzar da tashiwarsa kuma bayan haka, da kuma fāɗuwa da hallakar Belshazzar; sabili da haka suna gabatar da fāɗuwar Babila a farkon da kuma a ƙarshen jerin. Jerin annabcin da waɗannan babi biyu suka ƙirƙira an gina shi ne a kan Babila tana fāɗuwa, tana tashi, sa’an nan kuma tana sāke fāɗuwa. Wannan gaskiya kaɗai ta isa ta nuna cewa waɗannan babi biyu suna wakiltar saƙon mala’ika na biyu. Waɗannan babi biyu suna wakiltar tarihin dabbar duniya na Ru’ya ta Yohanna goma sha uku, kuma a cikin wannan tarihin ana shelanta saƙon mala’ika na biyu da Kukan Tsakar Dare sau biyu.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Saboda haka, kafin mu fara nazarin surori na huɗu da na biyar na Daniyel, za mu tantance tsattsarkar hanyar aiki wadda ita ce ruwan sama na ƙarshen lokaci, sa’an nan kuma ta wurin amfani da wannan hanyar aiki za mu tantance saƙon ruwan sama na ƙarshen lokaci.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Wata muhimmiyar alamar hanya a tarihin mala’ika na fari da na biyu ita ce tsarin da dokokin William Miller na fassarar annabci suka wakilta. An yi amfani da waɗannan dokoki domin mutane su gane saƙon Kukan Tsakar Dare, kuma wannan saƙo shi ne saƙon ruwan sama na ƙarshen damina domin wannan tarihin. Wata muhimmiyar alamar hanya a tarihin mala’ika na uku ita ce tsarin da ake wakilta a matsayin “Makullan Annabci”. Ya kamata a yi amfani da waɗannan dokoki tare da dokokin William Miller domin gane saƙon Kukan Tsakar Dare a tarihinmu na yanzu, kuma saƙon da ake kafawa yanzu ta waɗannan dokoki shi ne saƙon ruwan sama na ƙarshen damina na kwanaki na ƙarshe. Dokokin Miller suna wakiltar ruwan sama na fari a cikin tarihin annabci na dabbar ƙasa, kuma waɗannan dokoki idan aka haɗa su da “Makullan Annabci” suna wakiltar ruwan sama na ƙarshen damina a cikin tarihin annabci na dabbar ƙasa.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Ruwan sama na ƙarshen lokaci shi ne tsari da ake amfani da shi domin samar da saƙon. Akwai waɗanda aka ruɗe domin suna neman gogewar ruwan sama na ƙarshen lokaci, ba tare da sun fara neman saƙon da yake samar da wannan gogewa ba. Ikklisiyoyin Pentikostal na Kiristanci misali ne bayyananne na wannan ruɗi. Irin wannan karkatacciyar alkibla tana nan ga waɗanda kuwa suke neman saƙon ruwan sama na ƙarshen lokaci, amma suka ƙi neman tsarin da yake bayyana tare da kafa saƙon ruwan sama na ƙarshen lokaci. Ba tare da ingantaccen tsari ba, ba za a iya gane saƙon daidai ba. Ba tare da saƙon daidai ba, gogewar daidai abu ne mai yiwuwa ba sam.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Muhimmancin wannan gaskiyar Littafi Mai Tsarki ba ya samun karɓuwa a fahimtar mafi yawan mutane, domin ba su taɓa yin la’akari da yiwuwar cewa akwai hanya guda madaidaiciya ta nazarin Littafi Mai Tsarki ba, kuma akwai hanyoyi masu yawa marasa kyau na nazarin Littafi Mai Tsarki. Hanya marar kyau ta nazarin Littafi Mai Tsarki, wadda ta fi kowace yawan zaɓa, ita ce dogara ga ra’ayoyin wasu mutane game da abin da Littafi Mai Tsarki yake koyarwa. Wannan lamari ya zama ruwan dare ƙwarai a tsakanin mutane, har kowane coci yake tsara wani tsari domin magance wannan bukata da aka yi zaton akwai ita a cikin garkensu. Wannan bukata ta ƙarya ce ke haifar da aikin ƙarya na kafa wani tsarin shugabanni waɗanda ake bayyana su a matsayin ƙwararrun ruhaniya game da fahimtar Littafi Mai Tsarki, waɗanda za su shiryar da fahimtar garken da ba su da horo yadda ya kamata. Littafi Mai Tsarki dai yana bayyana wani tsari mai ƙa’ida sosai domin tsarin coci, wanda ya haɗa da dattawa, annabawa, da malamai, amma Littafi Mai Tsarki bai taɓa amincewa da gurɓacewar tsarin coci da ke haifar da wani tsarin shugabanni waɗanda aka naɗa domin tantance abin da yake ko abin da ba gaskiya ba ne, sannan daga baya kuma tantance wanda yake ko wanda ba ɗan bidi’a ba ne.

> 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 nuna kanka abin karɓa ga Allah, ma’aikaci wanda bai kamata ya ji kunya ba, yana rarraba kalmar gaskiya daidai. 2 Timothawus 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Ya kamata shugaban coci ya yi gargaɗi, ya tsauta, ya koyar, kuma ya yi tsaro a kan koyarwar ƙarya da waɗanda suke yaɗa irin waɗannan koyarwar ƙarya; amma kowannenmu kuma ya kamata ya “yi karatu domin ya nuna” kansa “abin amincewa ga Allah,” ta wurin “rarraba maganar gaskiya daidai.” A yin haka, dole ne mu san tsarin da Littafi Mai Tsarki ya nuna a matsayin hanyar da ta dace ta rarraba maganar gaskiya daidai. Littafin Ishaya ya bayyana waɗannan al’amura a cikin yanayin ruwan sama na ƙarshe, saboda haka a can ne za mu fara.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> A wannan rana Ubangiji da takobinsa mai tsanani, mai girma, mai ƙarfi, zai hukunta liviyatan, macijin nan mai gudu, wato liviyatan, macijin nan mai karkace; kuma zai kashe dodon da yake cikin teku. A wannan rana ku rera mata, Gonar inabi ta jan ruwan inabi. Ni ne Ubangiji nake tsaronta; zan shayar da ita kowane ɗan lokaci: domin kada wani ya cuce ta, zan tsare ta dare da rana. Fushi ba ya cikina: wa zai sa mini ƙayayuwa da sarƙaƙƙiya gaba cikin yaƙi? Zan bi ta cikinsu, zan ƙone su tare. Ko kuwa bari ya kama ƙarfina, domin ya yi sulhu da ni; kuma zai yi sulhu da ni. Zai sa waɗanda suka fito daga Yakubu su yi saiwa: Isra’ila za ta yi furanni ta yi toho, ta kuma cika fuskar duniya da ’ya’ya. Shin ya buge shi, kamar yadda ya buge waɗanda suka bugi shi? Ko kuwa an kashe shi bisa ga kisan waɗanda shi ya kashe? Da awo, sa’ad da ta fito, za ka yi muhawara da ita: ya tsayar da iskar tasarsa a ranar iskar gabas. Saboda haka ta wannan ne za a tsarkake muguntar Yakubu; kuma wannan shi ne dukan amfanin kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka farfashe, kurmin gumaka da gumaka masu sassaƙa ba za su tsaya ba. Duk da haka birni mai katanga zai zama kufai, mazauni kuwa za a yashe shi, a bar shi kamar jeji: a can ɗan maraƙi zai yi kiwo, a can kuma zai kwanta, ya cinye rassansa. Sa’ad da rassansa suka bushe, za a karya su: mata sukan zo su banka musu wuta: gama al’umma ce marar fahimta: saboda haka wanda ya yi su ba zai ji tausayinsu ba, wanda kuma ya siffanta su ba zai nuna musu alheri ba. Kuma zai faru a wannan rana, cewa Ubangiji zai sussuke daga mashigin kogin har zuwa rafin Masar, kuma za a tattara ku ɗaya bayan ɗaya, ya ku ’ya’yan Isra’ila. Kuma zai faru a wannan rana, cewa za a busa babban ƙaho, kuma waɗanda suka kusa hallaka a ƙasar Assuriya, da waɗanda aka kore a ƙasar Masar, za su zo su yi wa Ubangiji sujada a kan tsattsarkan dutse a Urushalima. Ishaya 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

A cikin talifofin da suka gabata, mun yi ta magana sau da yawa game da “tuta” da aka daga domin a kira sauran ’ya’yan Allah su fito daga Babila. Aya ta ƙarshe ta sura ta ashirin da bakwai ta littafin Ishaya tana magana game da aikin wannan tuta sa’ad da take cewa, “za a busa babban ƙaho, kuma waɗanda suka kusan halaka a ƙasar Assuriya za su zo.” Assuriya alama ce ta Babila a kwanaki na ƙarshe, kuma waɗanda suka ji saƙon gargaɗin da ke cikin ayar na su fito daga Babila, suna zuwa su yi sujada tare da waɗanda aka wakilta a matsayin mutum ɗari da dubu arba’in da huɗu waɗanda annabci ya ajiye a “tsattsarkan dutsen da ke Urushalima.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Aya ta ce, “kuma zai faru a wannan rana.” “Wannan rana,” wadda ita ce ranar da murya ta biyu ta Wahayi sura ta goma sha takwas take kiran sauran ’ya’yan Allah su fito daga Babila, ita ce mahallin dukan surar. Murya ta biyu ta Wahayi sura ta goma sha takwas tana ƙara a lokacin dokar Lahadi, sa’ad da aka tuna da karuwar Taya.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Sai na ji wata murya dabam daga sama, tana cewa, Ku fito daga cikinta, mutanena, domin kada ku yi tarayya da zunubanta, kuma kada ku sami rabo cikin annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ru’ya ta Yohanna 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Ishaya sura ta ashirin da bakwai ta fara ne da bayyana irin wannan rana ɗaya da surar ta ƙare da ita, sa’ad da take cewa, “A wannan rana Ubangiji da takobinsa mai tsanani, mai girma, mai ƙarfi, zai hukunta Lawiyatan, macijin nan mai saurin gudu, wato Lawiyatan, macijin nan mai karkacewa; zai kuma kashe dodon da yake cikin teku.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

A lokacin dokar Lahadi ne hukuncin zartarwa mai ramako na Allah yake fara sauka a kan mulkokin macijin nan (Majalisar Ɗinkin Duniya), dabbar nan (paparoma) da annabin ƙarya (Amurka). A lokacin dokar Lahadi ne annabin ƙarya ake kifar da shi a matsayin mulki na shida na annabcin Littafi Mai Tsarki, kuma ridda ta ƙasa tana haifar da hallakar ƙasa. Dokar Lahadi ita ce inda hukuncin zartarwa na Allah yake fara sauka a kan macijin, wanda shi ne Shaidan (kuma ana wakiltar mulkinsa na duniya a matsayin maciji), da dabbar da annabin ƙarya. Azaba ce mai ci gaba, wadda take farawa a dokar Lahadi. Farkon da ƙarshen sura ta ashirin da bakwai ta Ishaya dokar Lahadi ne, kuma surar tana wakiltar takamaiman batutuwa waɗanda suke da alaƙa kai tsaye da tarihin da yake kaiwa ga dokar Lahadi kuma yake biyo bayanta.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Muna yin la’akari da sura ta ashirin da bakwai, domin ita ce ta kafa yanayin annabci na surori na ashirin da takwas da na ashirin da tara. A cikin waɗannan surori za mu samu ma’anar ruwan sama na ƙarshe a matsayin wata hanya ta aiki, wadda za ta ba mu damar fahimtar muhimmancin ɗora surori na huɗu da na biyar na Daniel a kan surori na ɗaya zuwa na uku na Daniel. Bayan Ishaya sura ta ashirin da bakwai ta bayyana farkon hukunci mai ci gaba a kan mulkin macijin, sai ya rubuta cewa a wancan zamani an umurci mutanen Allah su “yi mata waƙa.” Wa wa za a yi wa waƙa?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Amsar game da za a rera wa tana cikin taken waƙar, domin za su rera “gonar inabi ta jan giya, wadda Ubangiji yake kiyaye wa.” Labarin gonar inabin labarin mutanen Allah ne, kuma Ishaya ne ya fara ambatonsa a babi na biyar.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Yanzu zan rera wa ƙaunataccena waƙa game da gonar inabinsa. Ƙaunataccena yana da gonar inabi a kan tudu mai matuƙar albarka. Ya kewaye ta da katanga, ya tsince duwatsunta, ya dasa ta da mafificiyar kurangar inabi, ya gina hasumiya a tsakiyarta, ya kuma yi matsewar ruwan inabi a cikinta. Sa’an nan ya sa zuciya za ta ba da ’ya’yan inabi, amma sai ta ba da mugayen ’ya’yan inabi. Yanzu fa, ya ku mazaunan Urushalima, ku mutanen Yahuza, ina roƙonku, ku yi hukunci tsakanina da gonar inabina. Mene ne kuma za a iya yi wa gonar inabina da ban yi mata ba? Don me, sa’ad da na sa zuciya za ta ba da ’ya’yan inabi, sai ta ba da mugayen ’ya’yan inabi? To, yanzu ku zo; zan faɗa muku abin da zan yi wa gonar inabina. Zan kawar da katangarta, za a cinye ta; zan rushe bangonta, za a tattake ta. Zan mayar da ita kufai; ba za a datse ta ba, ba kuma za a nome ta ba; amma ƙaya da sarƙaƙƙiya za su tsiro a cikinta. Zan kuma umarci gizagizai kada su zubo mata da ruwan sama. Gama gonar inabin Ubangijin runduna ita ce gidan Isra’ila, mutanen Yahuza kuma su ne tsiron da yake jin daɗinsa. Ya sa zuciya ga shari’a, amma ga zalunci; ga adalci, amma ga kuka. Ishaya 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

A cikin tarihin rikicin dokar Lahadi, mutanen Allah za su raira waƙar gonar inabi ga mutanen Allah, gama waƙar tana cewa, “Yanzu fa, ya mazaunan Urushalima, da mutanen Yahuza, ku yi hukunci, ina roƙonku, tsakanina da gonar inabina.” Waƙar gonar inabi ita ce waƙar da ke bayyana wucewar wani al’ummar alkawari na dā, yayinda Allah yake shiga alkawari da waɗanda Bitrus ya ce “a dā ba ku mutane ba ne, amma yanzu ku mutanen Allah ne.” Tana bayyana cewa ba ruwan sama ya sauko a kan gonar inabin ba, ta haka tana bayyana aikin Iliya wanda ya zo a wancan zamani, kuma wanda shi kaɗai ne zai iya kawo ruwan sama a lokacin nan. Mun sani cewa waƙar tana magana ne game da wucewar wasu mutanen alkawari, gama Kristi ne ya raira waƙar gonar inabin ga Isra’ila ta dā, a lokacin da ake wucewa da Isra’ila ta dā, yayinda Allah kuma a lokaci guda yake shiga alkawari da Isra’ila ta ruhaniya.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Ku saurari wani misali kuma: Akwai wani maigida, wanda ya dasa gonar inabi, ya kuma yi mata katanga kewaye da ita, ya haƙa wurin matse ruwan inabi a cikinta, ya gina hasumiya, ya kuma ba wa manoma haya, sa’an nan ya tafi wata ƙasa mai nisa. Da lokacin ’ya’yan itacen ya yi kusa, sai ya aiki bayinsa zuwa wurin manoman domin su karɓi amfaninta. Amma manoman suka kama bayinsa, suka dūki ɗaya, suka kashe wani, suka jejjefi wani da duwatsu. Sai ya sāke aiki waɗansu bayin, fiye da na farkon yawa; su ma kuwa suka yi musu haka nan. Amma a ƙarshe duka sai ya aiki musu ɗansa, yana cewa, Za su girmama ɗana. Amma da manoman suka ga ɗan, sai suka ce a tsakaninsu, Wannan shi ne magāji; ku zo, mu kashe shi, mu kuma ƙwace gādonsa. Sai suka kama shi, suka fitar da shi daga gonar inabin, suka kashe shi. To, in ubangijin gonar inabin ya zo, me zai yi wa waɗannan manoma? Suka ce masa, Zai hallaka waɗannan mugayen mutane da mummunar hallaka, ya kuma ba da gonar inabin ga waɗansu manoma, waɗanda za su ba shi amfaninta a lokutansu. Yesu ya ce musu, Ashe, ba ku taɓa karantawa a cikin Nassosi ba cewa, Dutsen da magina suka ƙi, shi ne ya zama babban dutsen kusurwa: wannan aikin Ubangiji ne, kuma abin al’ajabi ne a idanunmu? Saboda haka ina gaya muku, za a ƙwace mulkin Allah daga gare ku, a kuma ba shi ga wata al’umma mai ba da amfaninsa. Kuma duk wanda zai fāɗi a kan wannan dutse zai karye; amma duk wanda dutsen zai fāɗa wa, zai murƙushe shi ya zama gari. Da manyan firistoci da Farisiyawa suka ji misalansa, sai suka gane cewa yana magana ne a kansu. Matiyu 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Sa’ad da Yesu ya rerawa Isra’ila ta dā waƙar gonar inabin Allah, saƙon ya ja su ƙwarai cikin mantikarsa da ƙarfinsa, har da Yesu ya tambayi Yahudawan nan masu gardama abin da Ubangijin gonar inabin zai yi wa waɗanda suka kashe Ɗan, ba su iya ƙaurace wa ba sai dai su ba da amsar da ta dace, sa’ad da suka ce, “Zai hallaka waɗannan mugayen mutane da mummunar hallaka, kuma zai ba da gonarsa ga waɗansu manoma, waɗanda za su ba shi ’ya’yanta a lokutansu.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Sa’an nan Yesu nan da nan ya ƙara wata aya ga waƙar, sa’ad da ya rera game da dutsen da aka ƙi, kuma ya tattara amsarsu da baitin ƙarshe sa’ad da ya ce, “Saboda haka ina gaya muku, Za a ƙwace Mulkin Allah daga gare ku, a ba shi ga al’umma mai ba da ’ya’yansa. Kuma duk wanda ya fāɗi a kan wannan dutse za a ragargaje shi: amma duk wanda dutsen ya fāɗa wa kansa, zai niƙa shi ya zama ƙura.” Maganar “ya niƙa shi ya zama ƙura” tana amsa kuwwar Ishaya ashirin da bakwai wadda take cewa, “dukan duwatsun bagaden za su zama kamar duwatsun alli da aka farfasa ƙaf, kurmomi da gumaka kuma ba za su tsaya ba.” Dukansu suna nuni ga aikin farfaɗowa da Yosiya ya aiwatar, wanda ya kasance alamar waɗanda suke a kwanaki na ƙarshe da suke sāke gano “sau bakwai”, wanda shi ne dutsen tuntuɓe da ke murƙushe waɗanda suka ƙi su ga darajarsa.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

A ranar dokar Lahadi, kamar yadda aka wakilta a cikin Ishaya sura ta ashirin da bakwai, waɗanda “a dā ba mutane ba ne,” za su rera waƙar gonar inabin Ubangiji mai jan ruwan inabi. Waɗannan muƙaloli sun sha bayyana cewa babu saƙo na uku idan babu saƙo na farko da na biyu. Dokar Lahadi ita ce saƙo na uku, kuma ranar dokar Lahadi ta ƙunshi tarihin saƙon farko da na biyu. A cikin sura ta ashirin da bakwai ta Ishaya, dokar Lahadi tana nuna zamanin da aka wakilta a cikin Daniyel sura ta ɗaya, sa’an nan kuma a cikin Daniyel surori na ɗaya zuwa uku. A annabce, ranar dokar Lahadi a cikin sura ta ashirin da bakwai tana nuna tarihin Satumba 11, 2001, lokacin da aka ba saƙon farko iko har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Za mu ci gaba da nazarin waƙar da waɗanda aka fansa za su yi shela da ita a lokacin da zai kai ga lokacin da karuwar Roma za ta fara rera waƙarta, a talifi na gaba.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Sai na duba, ga kuma, Ɗan Rago yana tsaye a kan Dutsen Sihiyona, tare da mutum dubu ɗari da arba'in da huɗu, waɗanda suke da sunan Ubansa a rubuce a goshinsu. Sai na ji wata murya daga sama, kamar ƙarar ruwaye masu yawa, kuma kamar ƙarar wata tsawa mai girma; na kuma ji ƙarar masu kaɗa molo suna kaɗa mololinsu. Suka raira kamar sabuwar waƙa a gaban kursiyin, da a gaban halittu huɗu, da dattawa; ba kuwa wanda zai iya koyon wannan waƙa sai mutum dubu ɗari da arba'in da huɗu kaɗai, waɗanda aka fansa daga duniya. Waɗannan su ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan su ne waɗanda suke bin Ɗan Rago duk inda yake tafiya. An fanshi waɗannan daga cikin mutane, su zama nunan fari ga Allah da kuma ga Ɗan Rago. A bakinsu kuwa ba a sami ruɗu ba; gama su marasa aibi ne a gaban kursiyin Allah. Ru’ya ta Yohanna 14:1–5.

Back to Articles