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# The Book of Daniel - Number One-Hundred and Fifty-Eight

Littafin Daniyel — Lamba Dari da Hamsin da Takwas

Unveiling the Vision: Understanding the Days of Mourning in Daniel

Bayyana Wahayin: Fahimtar Kwanakin Makoki a cikin Daniyel

Author

Jeff Pippenger

Published

March 25, 2024

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> 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. 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, 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. Daniel 10:1–4.

> A shekara ta uku ta Sarautar Sairus, sarkin Farisa, an bayyana wani al’amari ga Daniyel, wanda ake kira Belteshazzar; al’amarin kuwa gaskiya ne, amma lokacin da aka ƙayyade ya yi tsawo; sai ya fahimci al’amarin, ya kuma sami fahimtar wahayin. A waɗannan kwanaki ni, Daniyel, ina makoki har makonni uku cif. Ban ci burodi mai daɗi ba, nama ko ruwan inabi kuma ba su shiga bakina ba, ban kuma shafa wa kaina mai ko kaɗan ba, har sai da cikakkun makonni uku suka cika. Kuma a rana ta ashirin da huɗu ga wata na fari, sa’ad da nake a gefen babban kogin, wanda ake kira Hiddekel. Daniyel 10:1–4.

During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.

A cikin kwanaki uku da rabi na alama na Wahayi sura ta goma sha ɗaya, sa’ad da shaidu biyu suke kwance matattu a kan titi, an bayyana wani “abu” ga Belteshazzar. Tun da farko ya riga ya fahimci “wahayin” (mareh), gama a sura ta tara, Jibra’ilu ya riga ya zo ya ba shi fahimtar wahayin.

> 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, tun ina cikin magana a cikin addu’a, sai mutumin nan Jibra’ilu, wanda na gani a wahayin farko, aka sa ya yi saurin tashi, 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 fasaha da fahimta. A farkon roƙe-roƙenka umarni ya fito, ni kuwa na zo domin in nuna maka; gama kai ƙaunatacce ne ƙwarai: saboda haka ka fahimci al’amarin, ka kuma lura da wahayin. Daniyel 9:21–23.

The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.

“mutumin nan Jibra’ilu, wanda” Daniyel “ya gani a cikin wahayi tun da farko,” yana nufin “chazon,” wahayin tarihin annabci, wanda yake nuni da yadda Jibra’ilu ya fassara wa Daniyel wahayin mulkokin annabcin Littafi Mai Tsarki a sura ta takwas. Amma “wahayin,” wanda a sa’an nan Daniyel zai yi la’akari da shi a sura ta tara, shi ne “mareh,” wahayin bayyanuwa. Sa’an nan Jibra’ilu ya ba Daniyel rarrabewar tarihi na annabcin shekaru dubu biyu da ɗari uku.

Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.

Babi na tara ya cika a shekara ta fari ta Dāriyus. Sa’ad da Belteshazzar ya ce “ya fahimci wahayin,” a “shekara ta uku ta Kores,” ya riga ya fahimci wahayin “mareh” har tsawon shekaru biyu. Abin da Belteshazzar ya zo ya fahimta a “waɗancan kwanaki” na makoki shi ne “abu,” wato kalmar Ibrananci “dabar,” kuma ya yi tsawo, gama ƙayyadadden lokacin shekaru dubu biyu da ɗari biyar da ashirin ne.

Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.

Daniyel ya riga ya fahimci wani ɓangare na “abin,” domin yana aiwatar da addu’ar Littafin Firistoci ashirin da shida a sura ta tara, kuma wannan ita ce addu’ar “abin.” An ƙara haske game da “sau bakwai,” wanda Belteshazzar ya zo ya fahimta a cikin kwanaki ashirin da ɗaya na makoki, kuma ƙarin hasken da aka yi a kan “sau bakwai” a lokacin waɗannan kwanaki na makoki, ya kasance alamar ƙarin haske a kan “sau bakwai” a shekara ta 1856. Milleriyawa ma a baya sun san game da “sau bakwai,” domin sun yi shelarsa, amma akwai ƙarin haske da za a yi amfani da shi don gwada su daidai a wannan mahimmin lokacin a tarihinsu sa’ad da suka sauya daga motsin Filadelfiya zuwa motsin Lawodikiya.

Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.

Kwanakin makokin Belteshazzar sun yi daidai da tarihin annabci na lokacin da motsin Filadelfiya ya sauya zuwa motsin Lawodikiya a shekarar 1856, sa’an nan kuma zuwa cocin Adventist ta Lawodikiya a shekarar 1863. Duka tarihin Belteshazzar da na Milleriyawa game da ƙarin haske a kan “lokuta bakwai,” ya yi daidai da sauyin motsin Lawodikiya na mala’ika na uku zuwa motsin Filadelfiya na mutum dubu ɗari da arba’in da huɗu, kuma a cikin kwanakin makoki, wato a lokacin jinkiri, lokacin da ya kamata a bayyana ƙarin haske a kan “lokuta bakwai,”.

Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.

Belteshazzar yana wakiltar duka manzo da kuma wani motsi. A kwanakin makokinsa, dole ne manzon ya fahimci “abu,” wanda shi ne Gaskiya, sa’an nan kuma ya gabatar da “abu” ga wani motsi, sa’ad da Mika’ilu ya tayar da shaidu biyu a shekara ta 2023.

The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”

Kalmar Ibraniyanci “mareh” (wahayin bayyanar Almasihu), wadda aka bayyana Daniyel yana fahimtarta a aya ta ɗaya, an gabatar da ita sau huɗu a cikin wahayi na ƙarshe na Daniyel. Sau biyu an fassara ta da “wahayi,” sau biyu kuma da “bayyanar.” A karo na farko da Daniyel ya yi amfani da kalmar a aya ta ɗaya, yana nuna cewa ya fahimci “wahayin,” amma sauran nassin guda uku suna nuna Daniyel yana fuskantar wannan wahayi. A aya ta shida, fuskar Almasihu ta kasance “kamar ‘bayyanar’ walƙiya.”

> 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. 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 10:4–8.

> A rana ta ashirin da huɗu ga watan fari kuwa, sa’ad da nake a gefen babban kogin, wato Hiddekel; sai na ɗaga idona, na duba, ga shi kuwa wani mutum sanye da lilin, kuma an ɗaure kugunsa da zinariya mai kyau ta Uphaz. Jikinsa kuma ya yi kama da dutsen beryl, fuskarsa kuma kamar hasken walƙiya, idanunsa kuma kamar fitilun wuta, hannuwansa da ƙafafunsa kuma launinsu kamar tagulla mai gogewa, muryar kalmominsa kuma kamar muryar taro mai yawa. Ni kuma Daniyel kaɗai na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta faɗa musu, har suka gudu suka ɓuya. Saboda haka aka bar ni ni kaɗai, na ga wannan babban wahayi, kuma babu ƙarfi da ya rage a cikina: gama kyawuna ya juya a cikina ya zama lalacewa, kuma ban riƙe wani ƙarfi ba. Daniyel 10:4–8.

There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.

Akwai wata kalmar Ibrananci dabam da ake fassarawa da “wahayi,” wadda za mu yi magana a kanta bayan mun bayyana wasu siffofi na kalmar Ibrananci “mareh.” A ayoyin da suka gabata, kalmar “bayyanuwa” ce, wato ita ce kalmar Ibrananci “mareh.” Ita ce wannan kalmar kuma aka fassara da “wahayi” a aya ta goma sha shida. A aya ta goma sha shida, wahayin Almasihu ya sa Daniyel baƙin ciki.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Sai ga shi, wani mai kama da surar ’ya’yan mutane ya taɓa leɓunana; sa’an nan na buɗe bakina, na yi magana, na ce wa wanda yake tsaye a gabana, Ya shugabana, saboda wahayi baƙin cikina ya komo a kaina, kuma ban rage da wani ƙarfi ba. Daniyel 10:16.

The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.

Kalmar Ibrananci da aka fassara da “baƙin ciki,” tana nufin ƙugiya, kuma “wahayin” bayyanar Almasihu da Daniyel ya gani a ayar ya juya a kan ƙugiya. “Ƙugiya” a cikin annabci tana wakiltar maɓallin juyawa.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Akwai darussa da ya kamata a koya daga tarihin zamanin da ya shige; kuma ana jawo hankali zuwa ga waɗannan, domin kowa ya gane cewa Allah yana aiki a kan irin layukan nan yanzu kamar yadda ya taɓa yi kullum. Ana ganin hannunsa a cikin aikinsa da kuma a tsakiyar al’ummai yanzu, daidai kamar yadda aka taɓa gani tun daga lokacin da aka fara shelanta bishara ga Adam a Adnin.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Akwai lokuta waɗanda suke zama mahimman wuraren juyawa a tarihin al’ummai da na ikkilisiya. A cikin tanadin Allah, sa’ad da waɗannan matsaloli dabam-dabam suka zo, ana ba da haske domin wancan lokaci. Idan aka karɓe shi, akwai ci gaban ruhaniya; idan kuwa aka ƙi shi, komawar ruhaniya baya da rushewa gaba ɗaya suna biye. Ubangiji a cikin maganarsa ya bayyana aikin bishara mai kai hari yadda aka gudanar da shi a baya, kuma yadda za a gudanar da shi a nan gaba, har zuwa rikici na ƙarshe, sa’ad da wakilan Shaiɗan za su yi motsinsu na ban mamaki na ƙarshe.” Bible Echo, August 26, 1895.

Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.

Aya ta goma sha shida tana wakiltar muhimmin juyin hali a cikin tarihin da Belteshazzar yake wakilta. Juyin hali ne ga ƙahon Jamhuriya (al’umma) da kuma ƙahon Furotesta (ikalisiya) duka biyun. Tana wakiltar rikici, kuma tana wakiltar wurin da ake ba da haske na musamman domin wannan tarihin. Juyin halin da ya faru ga Daniyel ya auku ne sa’ad da aka “taɓa” Daniyel, a karo na biyu cikin sau uku. Za a taɓa Daniyel sau uku, kuma a karo na biyu da aka taɓa shi ne ya zama muhimmin juyin hali ga Daniyel, kuma wannan juyin hali shi ne karo na biyu cikin sau uku da Daniyel ya ga wahayin “mareh”.

> And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.

> Sai ga shi, wani mai kama da surar ’ya’yan mutane ya taɓa leɓunana; sa’an nan na buɗe bakina, na yi magana, na ce wa wanda yake tsaye a gabana, Ya ubangijina, saboda wahayin nan baƙin cikina ya koma a kaina, kuma ban rage da ƙarfi ko kaɗan ba. Daniyel 10:16.

We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.

Za mu yi magana kan taɓo guda uku nan ba da daɗewa ba. Na farkon cikin sau huɗun da Daniyel ya yi amfani da kalmar “mareh”, shi ne shaidarsa cewa ya fahimci wahayi, kuma nassoshi uku na ƙarshe suna bayyana abin da ya fuskanta sa’ad da ya ga bayyanar ainihin kamannin. A karo na uku da ya ambaci wahayin bayyanar, shi ne aya ta goma sha takwas, inda aka taɓa shi a karo na uku.

> Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.

> Sai wani mai kama da siffar mutum ya sāke zuwa ya taɓa ni, ya kuma ƙarfafa ni. Daniyel 10:18.

At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.

A taɓawa ta biyu, a aya ta goma sha shida, wadda ita ce nuni na biyu ga wahayin “marah”, ƙarfinsa ya ƙare, amma a taɓawa ta uku, an mai da ƙarfinsa. A ayoyi na goma, goma sha shida, da goma sha takwas an taɓa Daniyel. A aya ta shida, Daniyel ya ga bayyanar Almasihu, sa’an nan kuma Jibra’ilu, kuma a aya ta goma, Jibra’ilu ya taɓa Daniyel a karo na farko.

> 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. 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.

> Sa'an nan na ɗaga idanuna, na duba, sai ga wani mutum sanye da lilin, kuma ƙugunsa a ɗaure da zinariya mai tsabta ta Uphaz. Jikinsa kuma kamar darajar beryl ne, fuskarsa kuma kamar bayyana ta walƙiya, idanunsa kuma kamar fitilun wuta, hannayensa da ƙafafunsa kuma kamar tagulla goge-goge a launi, kuma muryar kalmominsa kamar muryar taron jama'a mai yawa ce. Ni kuwa, Daniyel, ni kaɗai ne na ga wannan wahayi; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta kama su, har suka gudu suka ɓuya. Saboda haka aka bar ni ni kaɗai, na ga wannan babban wahayi, ba kuwa sauran ƙarfi a gare ni; gama kyawuna ya juya a cikina ya zama ɓarna, ban kuwa riƙe wani ƙarfi ba.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, 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. 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. 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 10:5–14.

> Duk da haka na ji muryar kalmominsa; sa’ad da na ji muryar kalmominsa kuwa, sai barci mai nauyi ya rufe ni a kan fuskata, fuskata kuma tana duban ƙasa. Sai ga wata hannu ta taɓa ni, ta ɗaga ni a bisa gwiwoyina da tafin hannuwana. Sai ya ce mini, Ya Daniyel, mutum ƙaunatacce ƙwarai, ka fahimci kalmomin da nake faɗa maka, ka kuma tsaya daidai; gama yanzu an aiko ni zuwa gare ka. Da ya faɗa mini wannan magana, 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 kuwa na zo ne saboda kalmominka. Amma shugaban mulkin Farisa ya yi tsayayya da ni kwana ashirin da ɗaya; amma ga shi, Mika’ilu, ɗaya daga cikin manyan shugabanni, ya zo ya taimake ni; na kuma zauna a can tare da sarakunan Farisa. Yanzu na zo ne domin in sa ka fahimci abin da zai faru da jama’arka a kwanaki na ƙarshe: gama hangen nesan har yanzu na kwanaki masu yawa ne. Daniyel 10:5–14.

Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.

Sa’an nan a aya ta sha shida, aka sāke taɓa Daniyel a karo na biyu, sa’ad da ya ga wahayin Almasihu.

> 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: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

> Sa’ad da ya faɗa mini irin waɗannan kalmomi, sai na sunkuyar da fuskata zuwa ƙasa, na zama marar magana. Sai ga wani mai kama da kamannin ’ya’yan mutane ya taɓa leɓunana; sa’an nan na buɗe bakina, na yi magana, na ce wa wanda yake tsaye a gabana, Ya ubangijina, ta wurin wahayin nan baƙincikena ya komo a kaina, ba kuwa wani ƙarfi da ya rage mini. Gama yaya bawan ubangijina nan zai iya yin magana da ubangijina nan? Gama ni kuwa, nan take babu sauran ƙarfi a cikina, ba kuwa numfashi da ya rage a cikina. Daniyel 10:15–17.

Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.

Sa’an nan aka taɓa Daniyel a karo na uku, a bayyanar Jibrilu, ba Almasihu ba.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, 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. 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. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.

> Sa’an nan wani kuma mai kama da siffar mutum ya sāke zuwa ya taɓa ni, ya ƙarfafa ni, ya ce, Ya kai mutum ƙaunatacce ƙwarai, kada ka ji tsoro: salama ta tabbata gare ka; ka yi ƙarfi, i, ka yi ƙarfi. Da ya yi mini magana kuwa, sai na ƙarfafa, na ce, Bari ubangijina ya yi magana; gama ka ƙarfafa ni. Sai ya ce, Ka san dalilin da ya sa na zo gare ka? Yanzu kuwa zan koma in yi yaƙi da sarkin Farisa: sa’ad da na tafi kuwa, ga shi, sarkin Girka zai zo. Amma zan nuna maka abin da yake a rubuce a cikin littafin gaskiya: kuma babu wani da yake tare da ni a cikin waɗannan al’amura, sai Mika’ilu, sarkinku. Daniyel 10:18–21.

Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.

An taɓa Daniyel sau uku, kuma a karo na farko da na uku mala’ikan Jibra’ilu ne ya taɓa shi. A karo na biyu da aka taɓa shi, Almasihu ne. Daniyel ya yi amfani da kalmar Ibraniyanci iri ɗaya sau huɗu, amma a karo na farko cikin waɗannan huɗun, a aya ta ɗaya, yana bayyana cewa ya fahimci “wahayin.” Fahimtar gaskiya abu ne mai muhimmanci, amma ba daidai take da fuskantar gaskiyar ba, kamar yadda ya yi a sauran lokuta ukun.

When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Sa’ad da kwanakin makokin Daniyel suka ƙare, aka ba shi wani ƙwarewar wahayin, wanda ya riga ya fahimta tun kafin kwanakin makokinsa su cika. Wannan ƙwarewar ta ƙunshi matakai uku, waɗanda aka wakilta ta wurin shafuwa uku. Jibrilu ne ya aiwatar da shafuwa ta farko da ta ƙarshe, Almasihu kuma ne ya yi shafuwa ta tsakiya. Shafuwa ta farko da ta ƙarshe su ne harafin farko da na ƙarshe na baƙaƙen Ibrananci. A wannan mataki na biyu, Daniyel ya gane matsayinsa a matsayin mai zunubi mai tawaye dangane da Ubangijinsa, saboda haka shafuwa ta tsakiya tana wakiltar tawaye, kamar yadda harafi na goma sha uku na baƙaƙen Ibrananci yake wakilta.

> “But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’

> “Amma Bitrus a yanzu bai ƙara kula da jiragen ruwa ko kaya ba. Wannan mu’ujiza, fiye da kowace irin wadda ya taɓa gani, ta kasance a gare shi bayyana ikon Allah ne. A cikin Yesu ya ga Wanda yake riƙe da dukan halitta a ƙarƙashin ikonsa. Kasancewar allahntaka ta bayyana rashin tsarkinsa. Ƙaunar da yake yi wa Ubangijinsa, kunyarsa saboda rashin bangaskiyarsa, godiyarsa saboda sauƙaƙawar Almasihu, fiye da duka kuma, jin ƙazantarsa a gaban tsarkin marar iyaka, suka rinjaye shi. Yayin da abokan aikinsa suke tanadar abin da ke cikin tarun, Bitrus ya faɗi a ƙafafun Mai Ceto, yana cewa, ‘Ka rabu da ni; gama ni mutum ne mai zunubi, ya Ubangiji.’”

> “It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.

> “Ita ce wannan kasancewar tsarkin Allah da ta sa annabi Daniyel ya fāɗi kamar matacce a gaban mala’ikan Allah. Ya ce, ‘Kyawuna ya juya a cikina ya zama lalaci, ban kuma riƙe wani ƙarfi ba.’ Haka kuma, sa’ad da Ishaya ya ga ɗaukakar Ubangiji, sai ya furta, ‘Kaitona! gama na hallaka; domin ni mutum ne mai leɓɓa marasa tsarki, kuma ina zama a tsakiyar jama’a masu leɓɓa marasa tsarki: gama idanuna sun ga Sarki, Ubangijin runduna-runduna.’ Daniyel 10:8; Ishaya 6:5. Aka kawo ɗan’adam, tare da rauninsa da zunubinsa, cikin kwatanci da kamalar Allahntaka, sai ya ji cewa sam bai isa ba kuma marar tsarki ne. Haka ya kasance ga dukan waɗanda aka ba su ganin girman Allah da ɗaukakarsa.”

> “Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.

> “Bitrus ya furta cewa, ‘Ka rabu da ni; gama ni mutum ne mai zunubi;’ duk da haka ya manne wa ƙafafun Yesu, yana jin cewa ba zai iya rabuwa da Shi ba. Mai Ceto ya amsa, ‘Kada ka ji tsoro; daga yanzu za ka kama mutane.’ Bayan Ishaya ya ga tsarkin Allah da rashin cancantarsa ne aka ba shi amanar saƙon Allahntaka. Bayan kuma aka kai Bitrus ga musun kai da dogaro ga ikon Allahntaka ne ya karɓi kiran aikinsa domin Almasihu.” The Desire of Ages, 246.

The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.

Wahayin “mareh” shi ne wahayin bayyanar Almasihu, amma mala’ika Jibra’ilu an wakilta shi ta wurin lokaci na biyu da na huɗu da Daniyel ya yi amfani da wannan kalma. A karo na farko magana ce cewa Belteshazzar ya fahimci wahayin, amma ukun ƙarshe suna wakiltar Daniyel yana fuskantar wahayin. A lokuta uku da Daniyel ya fuskanci wahayin, an kuma taɓa shi.

The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”

Lokacin farko da Jibrilu ya taɓa shi ya kasance ne bayan ya ga bayyanuwar Almasihu mai ɗaukaka, kuma wannan abin da ya fuskanta ya bar shi cikin “barci mai nauyi a fuskata, fuskata kuma tana wajen ƙasa.” Wahayin ya haifar da rarrabewa, gama waɗanda suke tare da shi “ba su ga wahayin ba; amma wata babbar rawar jiki ta kama su, har suka gudu suka ɓoye kansu.” A cikin baƙin ciki na farko, Irmiya “ya zauna shi kaɗai, saboda hannun Allah,” kuma a cikin Belteshazzar “ba wata ƙarfi da ta rage” “gama” “kyawuna ya juya a cikina ya zama ruɓa, kuma” “ban riƙe wani ƙarfi ba.”

Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.

Da zarar Jibrilu ya taɓa shi a karo na fari, sai Jibrilu ya ɗora Daniyel a kan gwiwowinsa da tafukan hannuwansa. Sa’an nan ya umarci Daniyel ya fahimci kalmomin da yake faɗa masa, ya kuma tashi tsaye; hakan kuwa ya yi, ko da yake yana rawar jiki. Daga nan Jibrilu ya ba Daniyel cikakken bayani game da abin da ya faru a cikin kwanaki ashirin da ɗaya na makokin Daniyel. Ya bayyana cewa, bayan ya yi gwagwarmaya da sarakunan Farisa na tsawon kwanaki ashirin da ɗaya, sai Mika’ilu ya sauko daga sama domin ya shiga yaƙin; sa’an nan Jibrilu ya zo domin ya amsa addu’o’in Daniyel ya kuma bayyana wa Daniyel “abin da zai sami mutanenka a cikin kwanaki na ƙarshe.” Lokacin da Mika’ilu ya sauko daga sama, aka aiko Jibrilu domin ya bayyana wa Daniyel kwanaki na ƙarshe.

Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.

An ba Daniyel bayani ta bakin Jibra’ilu ne a ƙarshen kwanaki ashirin da ɗaya na makoki, waɗanda, a cikin amfani da “layi bisa layi” na Ru’ya ta Yohanna sura ta goma sha ɗaya, suke wakiltar lokacin da a cikin Ezekiyel sura ta talatin da bakwai aka umarce shi sau biyu ya yi annabci ga ƙasusuwan matattu, domin a tashe annabawa biyu daga kaburburansu. Wannan yana faruwa ne sa’ad da Mika’ilu ya sauko daga sama ya ta da jikin Musa, yana kuma ƙin yin mu’amala da Shaiɗan a cikin littafin Yahuza. Har yanzu za a ƙara taɓa Daniyel sau biyu bayan Jibra’ilu ya ba shi taƙaitaccen bayani game da kwanakin makoki.

After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Bayan Jibrilu ya gama, Daniyel “ya sunkuyar da fuskarsa zuwa ƙasa, sai ya zama kurma”, sa’an nan Almasihu da kansa “ya taɓa” “leɓun” Daniyel, sannan Daniyel “ya buɗe” “bakinsa, ya yi magana, ya ce wa wanda yake tsaye a gabana, Ya ubangijina, ta wurin wahayin nan baƙin cikina ya komo a kaina, kuma ban riƙe wani ƙarfi ba. Gama yaya bawan ubangijina nan zai yi magana da wannan ubangijina? gama ni kam, nan da nan babu sauran ƙarfi a cikina, haka kuma babu numfashi da ya rage a cikina.”

The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.

Kwarewar ganin Almasihu da magana da shi ya ƙasƙantar da Daniyel har ƙasa cikin ƙura. Ya zama bebe, kuma da ya ci gaba da kasancewa haka ne da Almasihu bai taɓa leɓunansa ba, kamar yadda aka taɓa leɓunan Ishaya da gawayin da aka ɗauko daga bagaden.

We will continue this study in the next article.

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

> “As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.

> “Sa’ad da Ishaya ya hangi wannan wahayi na ɗaukaka da girman Ubangijinsa, ya cika da nauyin ji na tsarkin Allah da keɓaɓɓentakarsa. Yaya tsananin bambancin da ke tsakanin kamalar Mahaliccinsa marar kwatanci da kuma tafarkin zunubi na waɗanda, tare da shi kansa, tun da daɗewa aka lissafta su cikin zaɓaɓɓun mutanen Isra’ila da Yahuda! ‘Kaitona!’ ya yi kuka; ‘gama ni hallakakke ne; domin ni mutum ne mai leɓɓa marasa tsarki, kuma ina zaune a tsakiyar mutane masu leɓɓa marasa tsarki: gama idanuna sun ga Sarki, Ubangijin rundunoni.’ Aya ta 5. Yana tsaye, kamar dai, a cikin cikakken hasken gaban Allah a cikin tsattsarkan wuri na ciki, sai ya gane cewa idan aka bar shi ga ajizancinsa da rashin isasshensa, ba zai taɓa iya cika aikin da aka kira shi gare shi ba. Amma aka aiko wani seraf domin ya yaye masa wannan damuwa, ya kuma shirya shi domin babban aikinsa. Aka ɗora garwashin wuta mai rai daga bagade a kan leɓɓansa, tare da kalmomin, ‘Duba, wannan ya taɓa leɓɓanka; kuma an kawar da muguntarka, an kuma tsarkake zunubinka.’ Sa’an nan aka ji muryar Allah tana cewa, ‘Wa zan aika, kuma wa zai tafi domin Mu?’ sai Ishaya ya amsa, ‘Ga ni nan; aike ni.’ Ayoyi ta 7, 8.”

> “The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.

> “Baƙon samaniya ya umarci manzon da yake jira, ya ce, ‘Ka je, ka faɗa wa wannan jama’a, Ku dai ji, amma kada ku fahimta; Kuma ku dai gani, amma kada ku gane. Ka sa zuciyar wannan jama’a ta yi kauri, Ka sa kunnuwansu su yi nauyi, ka kuma rufe idanunsu; Don kada su gani da idanunsu, su ji da kunnuwansu, Su kuma fahimta da zuciyarsu, Su tuba, a kuma warkar da su.” Aya ta 9, 10.

> “The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?

> Aikin annabin ya kasance a sarari; dole ne ya ɗaga muryarsa wajen yin tsayayyar adawa da mugayen ayyukan da suka mamaye. Amma ya ji tsoron ɗaukar wannan aiki ba tare da wata tabbacin bege ba. “Ya Ubangiji, har yaushe?” ya tambaya. Aya ta 11. Ashe, babu ko ɗaya daga cikin zaɓaɓɓun mutanenka da zai taɓa ganewa, ya tuba, kuma ya sami waraka?

> “His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.

> “Nauyin zuciyarsa saboda Yahuza mai kuskure ba zai zama abin ɗauka a banza ba. Aikinsa ba zai kasance marar amfani gaba ɗaya ba. Duk da haka, mugayen abubuwan da suka yi ta ƙaruwa cikin tsararraki masu yawa ba za a iya kawar da su a zamaninsa ba. A dukan rayuwarsa dole ne ya zama malami mai haƙuri, mai ƙarfin hali—annabin bege kuma na hallaka. Sa’ad da manufar Allah ta cika a ƙarshe, cikakkiyar amfanin ƙoƙarinsa, da na aikin dukan amintattun manzannin Allah, za su bayyana. Za a ceci ragowa. Domin a kawo wannan ga tabbatuwa, saƙonnin gargaɗi da roƙo dole ne a isar ga al’umma mai tawaye, Ubangiji ya bayyana cewa: ‘Har sai an rushe birane ba mazauni, Gidaje kuma babu mutum a cikinsu, Ƙasar kuma ta zama kufai sarai, Ubangiji ya kuma kauda mutane zuwa nesa ƙwarai, A tsakiyar ƙasar kuma a kasance da babban yashewa.’ Aya ta 11, 12.”

> “The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.

> “Hukuncen masu nauyi da za su sauko a kan waɗanda ba su tuba ba,—yaƙi, zaman bauta a ƙasashen waje, danniya, rasa iko da martaba a cikin al’ummai,—dukan waɗannan za su zo ne domin waɗanda za su gane a cikinsu hannun Allah mai fushi su sami jagoranci zuwa ga tuba. Kabilu goma na mulkin arewa ba da daɗewa ba za a warwatsa su a cikin al’ummai, a bar biranensu kufai; rundunonin hallaka na al’ummai maƙiya za su riƙa mamaye ƙasarsu sau da sau; har ma a ƙarshe Urushalima za ta fāɗi, za kuma a kwashe Yahuda zuwa bautar talala; duk da haka, Ƙasar Alkawari ba za ta ci gaba da zama abar watsi gaba ɗaya har abada ba. Tabbacin da baƙon nan na sama ya ba Ishaya shi ne: ‘A cikinta kuwa za a sami kashi goma, Za ta sāke dawowa, kuma za a cinye ta: Kamar itacen teil, da kamar itacen oak, Waɗanda a cikinsu akwai tushensu, sa’ad da suka zubar da ganyayyakinsu: Haka zuriyar tsarkaka za ta zama tushenta.’ Aya ta 13.”

> “This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.

> “Wannan tabbaci na cikar nufin Allah na ƙarshe ya kawo ƙarfin hali ga zuciyar Ishaya. Me ya sa ko da ikon duniya sun jera kansu gāba da Yahuza? Me ya sa ko da manzon Ubangiji ya gamu da adawa da ƙin yarda? Ishaya ya ga Sarkin, Ubangijin runduna; ya ji waƙar serafim, ‘Dukan duniya cike take da ɗaukakarsa;’ yana kuma da alkawarin cewa saƙonnin Jehobah zuwa ga Yahuza mai koma-baya za su kasance tare da iko mai gamsarwa na Ruhu Mai Tsarki; kuma hakan ya ƙarfafa annabin domin aikin da ke gabansa. Aya ta 3. Cikin dukan doguwar aikinsa mai wahala ya riƙa ɗauke da tunawar wannan wahayi tare da shi. Na shekara sittin ko fiye ya tsaya a gaban ’ya’yan Yahuza a matsayin annabin bege, yana ƙara jajircewa, har yanzu yana ƙara jajircewa, a cikin annabce-annabcensa game da nasarar Ikilisiya a nan gaba.” Prophets and Kings, 307–310.

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