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# The Book of Daniel - Number Fifty-Two

Littafin Daniyel - Na Hamsin da Biyu

Unveiling the Prophetic Puzzle: Daniel’s Vision and the Rise of Kingdoms

Bayyana Asirin Annabci: Wahayin Daniyel da Tashin Mulkokin Duniya

Author

Jeff Pippenger

Published

January 16, 2024

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In the last article we pointed out that Gabriel provided the conclusion of the “last indignation” in order to confirm the date of 1844, based upon two witnesses. Miller understood the “seven times” of Leviticus twenty-six, that was carried out against the kingdom of Judah, but never reached a point where he saw the purpose and relationship of the judgment of the “seven times,” upon both the northern and southern kingdoms of Israel. Whether he ever recognized the distinction of “the last indignation” in verse nineteen is doubtful, though he no doubt understood in a general sense that the “indignation” was the “seven times.” The light of a first and last indignation was unsealed by Palmoni in 1856, but it was rejected in 1863. Yet Miller’s message of the “seven times” was correct, though limited.

A talifin da ya gabata mun nuna cewa Jibrilu ya ba da ƙarshe na “fushin ƙarshe” domin ya tabbatar da kwanan wata na 1844, bisa ga shaidu biyu. Miller ya fahimci “sau bakwai” na Littafin Lawiyawa sura ta ashirin da shida, wanda aka aiwatar a kan masarautar Yahuza, amma bai taɓa kaiwa ga matakin da zai ga manufar da kuma alaƙar hukuncin “sau bakwai” a kan duka masarautun arewa da kudu na Isra’ila ba. Ko ya taɓa gane bambancin “fushin ƙarshe” a aya ta goma sha tara abin shakka ne, ko da yake babu shakka ya fahimta a ma’ana ta gaba ɗaya cewa “fushin” shi ne “sau bakwai.” An buɗe hasken farko da na ƙarshe na fushin ta wurin Palmoni a 1856, amma aka ƙi shi a 1863. Duk da haka, saƙon Miller na “sau bakwai” daidai ne, ko da yake yana da iyaka.

Miller would not have recognized that the little horn of pagan Rome lifted up and exalted paganism, in verse eleven of Daniel eight, for to Miller “take away” was simply to remove in each of its three occurrences in Daniel. Yet his message was still correct, though limited.

Da Miller bai gane cewa ƙaramin ƙahon Roma ta arna ya ɗaukaka ya kuma girmama arna ba, a aya ta goma sha ɗaya ta Daniyel takwas, domin a wurin Miller “ɗauke” kawai yana nufin cirewa ne a kowace daga cikin sau uku da ya bayyana a Daniyel. Duk da haka saƙonsa har yanzu daidai ne, ko da yake yana da iyaka.

The Millerites did recognize the “sanctuary” in verse eleven was the pagan temple in the city of Rome (the Pantheon), but the Hebrew language was not what their message was based upon. Miller’s message was focused upon prophetic time. The history where their message was unsealed prevented them from seeing the United States as the sixth kingdom of Bible prophecy, but more than that, it prevented them from seeing the papacy as the fifth kingdom of Bible prophecy.

’Yan Miller sun gane cewa “wuri mai tsarki” da ke aya ta goma sha ɗaya haikalin arna ne a birnin Roma (Pantheon), amma harshen Ibraniyanci ba shi ne tushen saƙonsu ba. Saƙon Miller ya mai da hankali ne a kan lokacin annabci. Tarihin da aka buɗe hatimin saƙonsu a cikinsa ya hana su ganin Amurka a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, amma fiye da haka, ya hana su ganin papanci a matsayin masarauta ta biyar ta annabcin Littafi Mai Tsarki.

Forced by the history in which they lived they applied the prophecies in agreement with their anticipated soon-coming return of Christ, and they were disappointed, yet their message was correct. When Gabriel provides the interpretation of the two visions in verses fifteen through twenty-seven, Miller’s understanding prevented him from grasping the broader revelation of the kingdoms that was represented in the gender oscillation of the little horn in verses nine through twelve. The Millerites only see Rome as a fourth and final earthly kingdom in Gabriel’s interpretation.

Tilastawa ta wurin tarihin da suka rayu a cikinsa, sun yi amfani da annabce-annabcen bisa ga daidaito da tsammaninsu na dawowar Kristi nan ba da daɗewa ba, kuma sun yi takaici, duk da haka saƙonsu daidai ne. Sa’ad da Jibra’ilu ya ba da fassarar wahayi biyu a ayoyi goma sha biyar zuwa ashirin da bakwai, fahimtar Miller ta hana shi gane faɗaɗɗen wahayin masarautu wanda aka wakilta cikin sauyawar jinsin ƙaramin ƙahon a ayoyi tara zuwa goma sha biyu. Mabiyan Miller sun ga Roma kaɗai a matsayin masarauta ta huɗu kuma ta ƙarshe ta duniya a cikin fassarar Jibra’ilu.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. The ram which thou sawest having two horns are the kings of Media and Persia. And the rough goat is the king of Grecia: and the great horn that is between his eyes is the first king. Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not in his power. And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not by his own power: and he shall destroy wonderfully, and shall prosper, and practise, and shall destroy the mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. And I Daniel fainted, and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it. Daniel 8:15–27.

> Sai ya faru, sa’ad da ni, wato ni Daniyel, na ga wahayin, na kuma nemi ma’anarsa, sai ga shi, a gabana akwai wani mai kama da mutum. Sai na ji muryar mutum daga tsakiyar gabar kogin Ulai, wadda ta yi kira ta ce, Jibra’ilu, ka sa wannan mutum ya fahimci wahayin. Saboda haka ya zo kusa da inda nake tsaye; da ya iso kuwa, tsoro ya kama ni, na fāɗi rubda ciki. Amma ya ce mini, Ka fahimta, ya ɗan mutum; gama wahayin yana nufin lokacin ƙarshe ne. Yayin da yake magana da ni kuma, na fada cikin barci mai nauyi ina kwance da fuskata ƙasa; amma ya taɓa ni, ya tsayar da ni daidai. Sai ya ce, Ga shi, zan sanar da kai abin da zai faru a ƙarshen fushin nan; gama a ƙayyadadden lokaci ne ƙarshen zai zo. Ragon da ka gani mai ƙahoni biyu su ne sarakunan Mediya da Farisa. Akuya mai gashi kuwa ita ce sarkin Girka; babban ƙahon da yake tsakanin idanunta kuwa shi ne sarki na fari. Da wannan ya karye kuma, sai huɗu suka tashi a madadinsa; mulkoki huɗu za su taso daga wannan al’umma, amma ba da ƙarfinsa ba. A kuma ƙarshen zamanin mulkinsu, sa’ad da masu zunubi suka cika ma’auni, wani sarki mai fuska mai tsanani, mai fahimtar magana mai duhu, zai tashi. Ƙarfinsa kuma zai yi ƙarfi, amma ba da ikonsa kansa ba; zai yi hallaka mai ban mamaki, zai yi nasara, zai aikata yadda ya ga dama, zai kuma hallaka masu ƙarfi da tsarkakakkun mutane. Ta wurin dabārarsa kuma zai sa yaudara ta yi albarka a hannunsa; zai ɗaukaka kansa a zuciyarsa, ta wurin salama kuma zai hallaka mutane da yawa; zai kuma tayar da kansa gāba da Yariman sarakuna; amma za a karya shi ba da hannu ba. Kuma wahayin maraice da safiya wanda aka faɗa gaskiya ne; saboda haka ka rufe wahayin, gama yana nufin kwanaki masu yawa ne. Ni kuwa, Daniyel, na galabaita, na yi rashin lafiya kwanaki kaɗan; daga baya kuma na tashi, na yi aikin sarki; na kuma yi mamaki ƙwarai saboda wahayin, amma ba wanda ya fahimce shi. Daniyel 8:15–27.

Though Daniel received the vision of the Ulai River (which is now in the process of fulfillment), in the history of Babylon, the first kingdom is left out of the vision. It had been included as the head of gold, and the lion in chapters two and seven, but the prophetic attribute of Babylon being removed and restored was emphasized in chapter eight. Nebuchadnezzar had typified the deadly wound of the papacy when he was driven from men for “seven times,” thus typifying the symbolic seventy years that the whore of Tyre is forgotten. In Daniel chapter eight, Babylon is forgotten from the kingdoms of Bible prophecy and the vision begins with the Medes and Persians (the ram), which was followed by Greece (the goat).

Ko da yake Daniyel ya karɓi wahayin Kogin Ulai (wanda yanzu yake cikin cika), a tarihin Babila, an bar masarauta ta farko daga cikin wahayin. An riga an haɗa ta a matsayin kan zinariya, da zaki a surori na biyu da na bakwai, amma an jaddada siffar annabci ta Babila na cirewa da maido da ita a sura ta takwas. Nebukadnezzar ya kasance alama ta mummunan raunin papanci sa’ad da aka kore shi daga cikin mutane har “lokuta bakwai,” ta haka yana nuna shekaru saba’in na alama waɗanda karuwar Taya ta kasance abar mantawa. A Daniyel sura ta takwas, an manta da Babila daga cikin masarautun annabcin Littafi Mai Tsarki, kuma wahayin ya fara da Mediyawa da Farisawa (rago), wanda Girka ta biyo baya (akuya).

The kingdom of Alexander the Great disintegrated into four kingdoms of lesser power than Alexander, as had also been represented in chapter seven with the leopard which had four wings and four heads. Four represents worldwide as represented by north, east, south and west. In verse eight of chapter eight, four notable ones came up towards the four winds of heaven. In chapter seven Greece’s four wings align with the four winds of chapter eight, and Greece’s four heads align with the four notable ones. The four heads and four notable ones represent the four kingdoms Alexander’s original kingdom disintegrated into, and the four wings and four winds represent the four areas of division. The distinction of the point is important to see, for it represents an argument which the Millerites had against the traditional understanding of the Protestants about the fourth kingdom of Rome.

Masarautar Aleksanda Mai Girma ta watse zuwa masarautu huɗu masu ƙaramin ƙarfi fiye da na Aleksanda, kamar yadda aka kuma wakilta a sura ta bakwai ta wurin damisar da take da fikafikai huɗu da kawuna huɗu. Huɗu na wakiltar duniya baki ɗaya, kamar yadda arewa da gabas da kudu da yamma suke wakilta. A aya ta takwas ta sura ta takwas, fitattu huɗu suka fito zuwa ga iskoki huɗu na sama. A sura ta bakwai, fikafikai huɗu na Girka sun yi daidai da iskoki huɗu na sura ta takwas, kuma kawuna huɗu na Girka sun yi daidai da fitattun huɗu. Kawuna huɗu da fitattun huɗu suna wakiltar masarautu huɗu da ainihin masarautar Aleksanda ta watse zuwa gare su, kuma fikafikai huɗu da iskoki huɗu suna wakiltar yankuna huɗu na rarrabuwar. Bambancin wannan batu yana da muhimmanci a gane shi, domin yana wakiltar hujjar da Milleriyawa suke da ita a kan fahimtar gargajiya ta Furotestoci game da masarauta ta huɗu ta Roma.

On the tables of Habakkuk, represented by the 1843 and 1850 pioneer charts, there is only one representation which is not illustrating a prophetic application, and it has to do with the distinction between the four heads and notable ones, and the four wings and winds. In an effort to obscure the truth of Rome as the fourth kingdom of Bible prophecy, Satan introduced an argument concerning the true or false meaning of the four heads and notable ones, and the four wings and winds. Satan did so for the book of Daniel clearly identifies that there is one distinct symbol in the book of Daniel that established the vision. Part of the evidence which establishes that symbol is in the four heads and notable ones, and the four wings and winds. The Protestants upheld a satanic view of this argument, and the argument was so significant to Millerite history that they referenced the argument upon the chart. The power which establishes the “chazon” vision in the book of Daniel is identified as the “robbers of thy people,” and the Protestants identified that power as one of a long line of Syrian kings named Antiochus Epiphanes, and Miller identified them as Rome.

A kan allunan Habakkuk, waɗanda jadawalan majagaba na 1843 da 1850 suka wakilta, akwai wakilci guda ɗaya kaɗai wanda ba ya nuna wani amfani na annabci, kuma yana da alaƙa da bambanci tsakanin kawuna huɗu da fitattu, da kuma fikafikai huɗu da iskoki. A ƙoƙarin ɓoye gaskiyar Roma a matsayin mulki na huɗu na annabcin Littafi Mai Tsarki, Shaidan ya gabatar da hujja game da sahihin ko ƙaryayyen ma’anar kawuna huɗu da fitattu, da fikafikai huɗu da iskoki. Shaidan ya yi haka domin littafin Daniyel ya bayyana sarai cewa akwai wata alama guda dabam a cikin littafin Daniyel wadda ta kafa wahayin. Wani ɓangare na hujjar da ke tabbatar da wannan alama yana cikin kawuna huɗu da fitattu, da fikafikai huɗu da iskoki. Furotesta sun riƙe ra’ayi na shaidanci a kan wannan hujja, kuma hujjar ta kasance mai muhimmanci ƙwarai ga tarihin Millerite har suka ambace ta a kan jadawalin. Ƙarfin da ya kafa wahayin “chazon” a cikin littafin Daniyel an bayyana shi a matsayin “’yan fashin mutanenka,” kuma Furotesta sun bayyana wannan ƙarfi a matsayin ɗaya daga cikin dogon jerin sarakunan Suriya mai suna Antiochus Epiphanes, amma Miller ya bayyana su a matsayin Roma.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> A waɗancan lokuta kuwa da yawa za su taso gāba da sarkin kudu; haka kuma ’yan ta’adda daga cikin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayi; amma za su faɗi. Daniyel 11:14.

Antiochus was one of the kings, in a line of kings that descended out of one of the four kingdoms which Alexander’s kingdom had disintegrated into. The little horn of verse nine of Daniel eight, had followed the kingdom of Alexander, and verse nine says that out of one of them, came forth the little horn.

Antiochus yana ɗaya daga cikin sarakuna, a cikin jerin sarakuna da suka fito daga ɗaya daga cikin masarautu huɗu da masarautar Alexander ta rarrabu zuwa gare su. Ƙahon nan ƙarami na aya ta tara ta Daniyel takwas ya biyo bayan masarautar Alexander, kuma aya ta tara ta ce daga ɗayansu ne ƙahon nan ƙarami ya fito.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Daga ɗaya daga cikinsu kuwa sai wani ƙaramin ƙaho ya fito, wanda ya yi girma matuƙa, zuwa kudu, da zuwa gabas, da kuma zuwa ƙasa mai daɗi. Daniyel 8:9.

The argument of whether Rome establishes the vision, or a weak and fairly insignificant Syrian king establishes the vision, includes the argument of whether the little horn power came out of one of the four horns, or out of one of the four winds. It is not much of an argument, for history and prophecy is clear that Rome was not a descendant of the Greek empire, but that Rome was a new power. If Rome was the fourth kingdom, then the “one of them” of verse nine, must be one of the four winds or wings. If it was Antiochus Epiphanes, it came out of the horn of Syria.

Muhawarar ko Roma ce ta kafa wahayin, ko kuwa wani sarkin Siriya mai rauni kuma marar muhimmanci sosai ne ya kafa wahayin, ta ƙunshi kuma muhawarar ko ikon ƙahon ƙanƙani ya fito ne daga ɗaya daga cikin ƙahoni huɗu, ko daga ɗaya daga cikin iskoki huɗu. Ba wata babbar muhawara ba ce, domin tarihi da annabci a sarari suke nuna cewa Roma ba zuriyar daular Girka ba ce, sai dai Roma sabuwar iko ce. Idan Roma ita ce mulki na huɗu, to, “ɗaya daga cikinsu” na aya ta tara dole ne ya zama ɗaya daga cikin iskoki huɗu ko fikafikai. Idan kuwa Antiochus Epiphanes ne, ya fito ne daga ƙahon Siriya.

The Millerites identified that the power represented as “the robbers of thy people” would stand up against Christ.

Milleriyawa sun gane cewa ikon da aka wakilta a matsayin “’yan fashin mutanenka” zai taso ya yi gāba da Almasihu.

> And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand. Daniel 8:25.

> Ta wurin manufofinsa kuma zai sa yaudara ta bunƙasa a hannunsa; zai kuma ɗaukaka kansa cikin zuciyarsa, kuma ta wurin salama zai hallaka mutane da yawa; zai kuma tashi gāba da Yariman sarakuna; amma za a kakkarya shi ba tare da hannu ba. Daniyel 8:25.

The “Prince of princes” is Christ, and Antiochus Epiphanes lived well before Christ was born, so the Millerites pointed this fact out on the 1843 chart. On the chart they included the date 164, which in reality has no biblical reference, and was simply a notation which identifies the significance of the argument over the fourth kingdom between Miller and the Protestant theologians. Next to the year “164” on the chart they wrote, “Death of Antiochus Epiphanes who of course stood not up against the Prince of princes as he had been dead 164 years before the prince of princes was born.”

“Yariman sarakuna” shi ne Almasihu, kuma Antiochus Epiphanes ya rayu tun daɗe kafin a haifi Almasihu, saboda haka Millerites suka nuna wannan hujja a kan jadawalin shekara ta 1843. A cikin jadawalin suka saka shekarar 164, wadda a zahiri ba ta da wata maƙalar Littafi Mai Tsarki, sai dai kawai wata alama ce da ke bayyana muhimmancin gardamar game da mulki na huɗu tsakanin Miller da malaman tauhidi na Furotesta. A gefen shekarar “164” a kan jadawalin suka rubuta, “Mutuwar Antiochus Epiphanes wanda lalle bai tashi gāba da Yariman sarakuna ba, domin ya riga ya mutu shekaru 164 kafin a haifi Yariman sarakuna.”

Today Adventism teaches that “the robbers of thy people” is Antiochus Epiphanes, as does apostate Protestantism, in spite of the fact that inspiration recorded that “the 1843 chart was directed by the hand of the Lord and should not be altered.” The Millerites knew that the king of fierce countenance was Rome, so they were not shaken by the satanic teaching that undermines the ability to establish the “chazon” vision. The Bible is clear that if there is no vision, the people perish.

A yau Adventism yana koyar da cewa “’yan fashin mutanenka” shi ne Antiochus Epiphanes, kamar yadda Furotestantism na ridda yake yi, duk da cewa wahayi ya rubuta cewa “an shiryar da jadawalin 1843 da hannun Ubangiji kuma bai kamata a canja shi ba.” ’Yan Miller sun san cewa sarkin mai tsananin fuska Roma ce, saboda haka ba su girgiza ba ta wurin koyarwar shaidaniyya da ke rushe ikon kafa wahayin “chazon”. Littafi Mai Tsarki a sarari yake cewa idan babu wahayi, mutane sukan halaka.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Inda wahayi ya rasa, jama’a sukan lalace; amma wanda yake kiyaye doka, mai albarka ne shi. Karin Magana 29:18.

The vision that Solomon identifies in the verse is the “chazon” vision, which in verse thirteen of Daniel eight, is the vision that identifies paganism and papalism trampling down the sanctuary and host. For the Millerites those two desolating powers represented the fourth kingdom of Bible prophecy, and without recognizing the fourth kingdom of Rome (the robbers of thy people), they would not have been able to establish the vision. The “robbers of thy people” in verse fourteen of Daniel eleven, were to stand up against the king of the south, exalt themselves, establish the vision and fall. Rome fulfilled each of those characteristics.

Wahayin da Sulemanu ya ambata a cikin ayar shi ne wahayin “chazon”, wanda a cikin aya ta goma sha uku na Daniyel takwas, shi ne wahayin da yake bayyana arna da kuma papanci suna tattake Wuri Mai Tsarki da runduna. Ga Milleriyawa, waɗannan iko biyu masu lalatarwa suna wakiltar masarauta ta huɗu ta annabcin Littafi Mai Tsarki, kuma ba tare da gane masarauta ta huɗu ta Roma ba (’yan fashin mutanenka), da ba za su iya tabbatar da wahayin ba. “’Yan fashin mutanenka” a cikin aya ta goma sha huɗu na Daniyel goma sha ɗaya, za su taso su yi gāba da sarkin kudu, su ɗaukaka kansu, su tabbatar da wahayin, sannan su fāɗi. Roma ta cika kowane ɗaya daga cikin waɗannan siffofi.

In chapter seven, the fourth kingdom is specifically identified as being “diverse” from the kingdoms before it.

A cikin sura ta bakwai, an bayyana masarauta ta huɗu musamman da cewa tana “dabam” da masarautun da suka gabace ta.

> After this I saw in the night visions, and behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it; and it had ten horns…. Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:7, 19, 20.

> Bayan wannan na gani cikin wahayi na dare, sai ga dabba ta huɗu, mai ban tsoro, mai firgitarwa, mai ƙarfi ƙwarai; tana kuma da manyan haƙoran ƙarfe: ta cinye, ta karya gunduwa-gunduwa, ta tattake ragowar da ƙafafunta: kuma ta bambanta da dukan dabbobin da suka riga ta; tana kuwa da ƙahoni goma…. Sa’an nan na so in san ainihin gaskiyar game da dabba ta huɗu, wadda ta bambanta da dukan sauran, mai ban tsoro ƙwarai, wadda haƙoranta na ƙarfe ne, faratanta kuma na tagulla; wadda ta cinye, ta karya gunduwa-gunduwa, ta tattake ragowar da ƙafafunta; Da kuma game da ƙahonin goma waɗanda suke a kaninta, da kuma game da wancan ƙahon da ya fito, wanda a gabansa uku suka fāɗi; wato wannan ƙahon da yake da idanu, da baki mai faɗin manyan al’amura ƙwarai, wanda kamanninsa ya fi na takwarorinsa girma. Daniyel 7:7, 19, 20.

The fourth kingdom of Daniel seven was twice identified as being “diverse” from the kingdoms that preceded it. If the “little horn” of verse nine was simply an extension of the Syrian horn (Antiochus Epiphanes), it would not have been different. The beasts that preceded Rome in chapter seven were the lion, the bear and the leopard, all animals that actually exist in nature, but when it came to the fourth beast with iron teeth and nails of brass, Daniel knew of no beast of nature that represented the dreadful beast that devoured. It was different (diverse). The “little horn” of verse nine, came forth out of one of the areas represented by the four winds and wings, and not out of one of the horns or notable ones.

Masarauta ta huɗu ta Daniyel sura ta bakwai an bayyana ta sau biyu a matsayin wadda take “dabam” da masarautun da suka riga ta. Idan “ƙaramin ƙaho” na aya ta tara ya kasance kawai ci gaba ne na ƙahon Suriya (Antiochus Epiphanes), da ba zai kasance dabam ba. Dabbobin da suka riga Roma a sura ta bakwai su ne zaki, beyar da damisa, dukansu dabbobi ne da suke akwai a zahiri cikin halitta; amma sa’ad da aka zo ga dabba ta huɗu mai haƙoran ƙarfe da faratan tagulla, Daniyel bai san wata dabba ta halitta da za ta wakilci wannan dabba mai ban tsoro da take cinyewa ba. Ta kasance dabam. “Ƙaramin ƙaho” na aya ta tara ya fito ne daga ɗaya daga cikin yankunan da iskoki huɗu da fikafikai huɗu suke wakilta, ba kuwa daga ɗaya daga cikin ƙahunan ko fitattun waɗanda ba.

Daniel chapter eight, states that “in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce countenance, and understanding dark sentences, shall stand up.” In the “latter time of their kingdom (Greece, which had disintegrated into four kingdoms), during the time “when the transgressors are come to the full,” a new king would stand up.

Daniel sura ta takwas, ta bayyana cewa, “a ƙarshen zamanin mulkinsu, sa’ad da masu laifi suka kai ga cikar muguntarsu, wani sarki mai fuska mai tsanani, mai fahimtar maganganu masu duhu, zai tashi.” A “ƙarshen zamanin mulkinsu” (Girka, wadda ta watse ta zama mulkoki huɗu), a lokacin da “masu laifi suka kai ga cikar muguntarsu,” wani sabon sarki zai tashi.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that the fact might be determined whether it would fulfill the purposes of the Watcher and the Holy One. Prophecy has traced the rise and progress of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with the nations of less power, history has repeated itself. Each has had its period of test; each has failed, its glory faded, its power departed.” Prophets and Kings, 535.

> “An ba kowace al’umma da ta bayyana a fagen aiki izinin ta mallaki matsayinta a duniya ba, domin a tabbatar ko za ta cika manufofin Mai Tsaro da Mai Tsarki. Annabci ya bi diddigin tashi da ci gaban manyan daulolin duniya—Babila, Mediya da Farisa, Girka, da Roma. Ga kowannensu, kamar yadda yake ga al’ummai masu ƙaramin ƙarfi, tarihi ya maimaita kansa. Kowannensu ya yi zaman gwajinsa; kowannensu ya gaza, ɗaukakarsa ta shuɗe, ƙarfinsa ya tafi.” Prophets and Kings, 535.

At the end (“latter time”) of the kingdom of Greece, when their cup of probationary time had been filled (“when the transgressors are come to the full”), a “king of fierce countenance” would stand up. That king would understand “dark sentences,” for he would speak a completely different language than the Hebrew of the Jews or the Greek of the previous kingdom, for he would speak Latin. That kingdom had been identified by Moses as the nation that would bring the siege of the years 66 to 70 AD, where among other things the famine was so terrible that the Jews ate their own children to survive.

A ƙarshen (“lokaci na ƙarshe”) na mulkin Girka, sa’ad da kwanonsu na lokacin gwaji ya cika (“sa’ad da masu laifi suka kai matuƙa”), wani “sarki mai fuska mai tsanani” zai tashi. Wannan sarki zai fahimci “maganganu masu duhu,” gama zai yi magana da harshe dabam ƙwarai da Ibranancin Yahudawa ko Helenancin mulkin da ya gabata, domin zai yi magana da Latin. Musa ya riga ya bayyana wannan mulki a matsayin al’ummar da za ta kawo kewaye na shekarun 66 zuwa 70 bayan Almasihu, inda, a cikin sauran abubuwa, yunwar ta yi muni ƙwarai har Yahudawa suka ci ’ya’yansu domin su tsira.

> Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee. The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; A nation of fierce countenance, which shall not regard the person of the old, nor show favour to the young: And he shall eat the fruit of thy cattle, and the fruit of thy land, until thou be destroyed: which also shall not leave thee either corn, wine, or oil, or the increase of thy kine, or flocks of thy sheep, until he have destroyed thee. And he shall besiege thee in all thy gates, until thy high and fenced walls come down, wherein thou trustedst, throughout all thy land: and he shall besiege thee in all thy gates throughout all thy land, which the Lord thy God hath given thee. And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness, wherewith thine enemies shall distress thee. Deuteronomy 28:47–53.

> Saboda ba ka bauta wa Ubangiji Allahnka da farin ciki da murnar zuciya ba saboda yalwar dukan abubuwa; saboda haka za ka bauta wa maƙiyanka waɗanda Ubangiji zai aiko a kanka, cikin yunwa, da ƙishirwa, da tsiraici, da rashin kome duka; shi kuwa zai sa karkiya ta baƙin ƙarfe a wuyanka har sai ya hallaka ka. Ubangiji zai kawo wata al’umma a kanka daga nesa, daga iyakar duniya, mai saurin zuwa kamar yadda gaggafa take tashi; al’umma ce wadda ba za ka fahimci harshenta ba; al’umma ce mai fuska mai tsanani, wadda ba za ta girmama dattijo ba, kuma ba za ta yi wa matashi alheri ba. Za ta cinye amfanin dabbobinka da amfanin ƙasarka har sai an hallaka ka; ba kuma za ta bar maka hatsi, ko ruwan inabi, ko mai, ko ƙaruwar shanunka, ko garken tumakinka ba, har sai ta hallaka ka. Za ta kewaye ka a dukan ƙofofinka har sai manyan katanganka masu ƙarfi, waɗanda ka dogara gare su, sun rushe a dukan ƙasarka; za ta kuma kewaye ka a dukan ƙofofinka cikin dukan ƙasarka wadda Ubangiji Allahnka ya ba ka. Kuma za ka ci ’ya’yan jikinka, naman ’ya’yanka maza da na ’ya’yanka mata, waɗanda Ubangiji Allahnka ya ba ka, a cikin kewaye da kuma cikin matsanancin ƙunci da maƙiyanka za su matsa maka da shi. Kubawar Shari’a 28:47–53.

In Daniel chapter two the fourth kingdom was represented by “iron,” and Moses identified “a nation,” which would put a “yoke of iron,” upon the Jews. The “nation” would “destroy” the Jews, and it would be as swift as an eagle, of which the eagle is the symbol of Rome. It would be a “nation” “whose tongue thou shalt not understand,” for its language would be “dark sentences” to the Jews. It would be a “nation of fierce countenance” as described in Daniel chapter eight as a “king of fierce countenance.” And in the “siege” of Jerusalem the Jews ate their “sons and daughters.”

A cikin babi na biyu na Daniyel an wakilta mulki na huɗu da “baƙin ƙarfe,” kuma Musa ya bayyana “wata al’umma,” wadda za ta ɗora “karkiyar baƙin ƙarfe” a kan Yahudawa. Wannan “al’umma” za ta “hallaka” Yahudawa, kuma za ta kasance mai sauri kamar gaggafa, wadda gaggafa alama ce ta Roma. Za ta zama “al’umma” “wadda ba za ka fahimci harshenta ba,” domin harshenta zai zama “maganganu masu duhu” ga Yahudawa. Za ta zama “al’umma mai tsananin fuska” kamar yadda aka bayyana a cikin babi na takwas na Daniyel a matsayin “sarki mai tsananin fuska.” Kuma a cikin “kewaye” na Urushalima Yahudawa suka ci “’ya’yansu maza da mata.”

Miller recognized pagan Rome as the power predicted by Moses, and as the fourth “iron” kingdom of Daniel two, and the “nation” who spoke Latin, not Hebrew or Greek. Miller made no distinction between the fourth and fifth kingdom of Bible prophecy, for to him they both were simply Rome. So after pagan Rome stood up in verse twenty-three, he would not see the distinction represented in verse twenty-four. In the vision the little horn had oscillated from masculine to feminine to masculine to feminine in verses nine through twelve, and verse twenty-three identifies the prophetic characteristics of pagan Rome, Gabriel’s interpretation in verse twenty-four changes to feminine Rome. The power in verse twenty-four was to possess “mighty power,” “but not by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the mighty and the holy people.”

Miller ya gane Roma ta arna a matsayin ikon da Musa ya annabta, kuma a matsayin masarauta ta huɗu ta “baƙin ƙarfe” a cikin Daniyel biyu, da kuma “al’umma” wadda ta yi magana da Latin, ba Ibrananci ko Helenanci ba. Miller bai yi wani bambanci tsakanin masarauta ta huɗu da ta biyar ta annabcin Littafi Mai Tsarki ba, domin a gare shi dukansu kawai Roma ne. Saboda haka, bayan Roma ta arna ta miƙe a aya ta ashirin da uku, ba zai ga bambancin da aka wakilta a aya ta ashirin da huɗu ba. A cikin wahayin, ƙaramin ƙahon ya riƙa sauyawa daga jinsin namiji zuwa jinsin mace, sannan zuwa namiji, sannan zuwa mace a cikin ayoyi tara zuwa goma sha biyu, kuma aya ta ashirin da uku ta bayyana siffofin annabci na Roma ta arna, fassarar Jibra’ilu a aya ta ashirin da huɗu kuma ta koma ga Roma ta mace. Ikon da ke aya ta ashirin da huɗu zai mallaki “babban iko,” “amma ba da ikonsa ba: zai yi hallaka mai banmamaki, zai yi nasara, ya aikata, kuma zai hallaka masu ƙarfi da kuma tsarkakan mutane.”

Papal Rome was to be given the military power of pagan Rome, and it would destroy God’s people for one thousand two hundred and sixty years, from the year 538 to 1798. It would destroy “wonderfully” for it is the beast the whole world “wonders after,” and it was the power that would “practice and prosper” until the first indignation that had been “determined” to be finished in 1798 was fulfilled.

Za a ba wa Romawa ta Paparoma ikon soja na Romawa arna, kuma za ta hallaka mutanen Allah har tsawon shekara dubu ɗaya da ɗari biyu da sittin, daga shekara ta 538 zuwa 1798. Za ta yi hallaka “ta banmamaki,” gama ita ce dabbar da dukan duniya “ke bi cikin mamaki,” kuma ita ce ikon da zai “aikata ya kuma yi nasara” har sai fushin farko wanda aka “ƙaddara” ya ƙare a shekara ta 1798 ya cika.

Then in verse twenty-five Gabriel follows the oscillation established in the verses he was interpreting for Daniel, and again addresses pagan Rome, who through a different type of “policy,” brought together its empire, as attested to by all the historians. The “craft” of pagan Rome was to induce nations to join their growing empire, and it used the promise of peace and prosperity to build the empire, unlike the previous empires that were forged simply by military might. Pagan Rome was also to “stand up against the Prince of princes,” as it did when it placed Christ upon the cross of Calvary.

Sa’an nan a aya ta ashirin da biyar, Jibrilu ya bi wannan sauyawar da aka kafa a ayoyin da yake fassara wa Daniyel, ya kuma sāke komawa ga Roma arna, wadda ta hanyar wani irin “manufa” dabam ta tattara daular ta, kamar yadda dukan masana tarihin suka tabbatar. “Dabara” ta Roma arna ita ce ta rinjayi al’ummai su shiga cikin daularta mai ƙaruwa, kuma ta yi amfani da alkawarin salama da wadata domin gina daular, ba kamar daulolin da suka gabata ba, waɗanda aka kafa su ne kawai ta wurin ƙarfin soja. Roma arna kuma za ta “tasar wa Yariman sarakuna,” kamar yadda ta yi sa’ad da ta ɗora Almasihu a kan gicciyen Kalbari.

Then Gabriel addresses the two visions he was interpreting for Daniel, by identifying that the “mareh” vision of the appearance (the twenty-three hundred days) was true, and that the “chazon” vision of the trampling down of the sanctuary and host by pagan Rome and papal Rome was to be “shut up (sealed), “for many days” (until the time of the end in 1798).

Sa’an nan Jibrilu ya waiwayi wahayi biyu da yake fassara wa Daniyel, ta wajen bayyana cewa wahayin “mareh” na bayyanuwa (kwanaki dubu biyu da ɗari uku) gaskiya ne, kuma cewa wahayin “chazon” na tattake Wuri Mai Tsarki da rundunar ta Roma arna da Roma ta papanci za a “rufe shi (a hatimce),” “domin kwanaki masu yawa” (har zuwa lokacin ƙarshe a shekara ta 1798).

Then Daniel was sick for some time, and then returned to work, but he still did not understand the “mareh” vision, which is the vision which Gabriel was commanded to make him understand. For that reason Gabriel would return in chapter nine, to finish his work of making Daniel understand the “mareh” vision.

Sa’an nan Daniyel ya yi rashin lafiya na ɗan lokaci, sannan ya koma aikinsa, amma har yanzu bai fahimci wahayin “mareh” ba, wato wahayin da aka umarci Jibrilu ya sa ya fahimta. Saboda wannan dalili, Jibrilu zai sāke dawowa a sura ta tara, domin ya kammala aikinsa na sa Daniyel ya fahimci wahayin “mareh”.

In Daniel chapter nine, Daniel had been studying the prophetic Word and came to understand through the writings of Moses and Jeremiah. Jeremiah had identified the captivity he was in would last seventy years.

A cikin sura ta tara ta littafin Daniyel, Daniyel yana nazarin Kalmar annabci, sai ya fahimta ta wurin rubuce-rubucen Musa da Irmiya. Irmiya ya bayyana cewa bautar da yake cikinta za ta ɗauki shekaru saba’in.

> And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.

> Kuma dukan ƙasar nan za ta zama kufai, abin firgici; waɗannan al’ummai kuma za su bauta wa sarkin Babila shekara saba’in. Sa’an nan zai faru, sa’ad da shekara saba’in suka cika, zan hukunta sarkin Babila da waccan al’umma, in ji Ubangiji, saboda muguntarsu, da ƙasar Kaldiyawa kuma, kuma zan mai da ita kufai na har abada. Irmiya 25:11, 12.

According to Moses the captivity in the enemy’s land would correspond to a time that the land would enjoy its sabbaths.

Bisa ga Musa, zaman bauta a ƙasar maƙiyi zai dace da lokacin da ƙasar za ta more hutunta na Asabbaci.

> And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:32–35.

> Zan mai da ƙasar ta zama kufai; maƙiyanku kuwa waɗanda suke zaune a cikinta za su yi mamakinta. Zan warwatsa ku a cikin al’ummai, kuma zan zare takobi in bi bayanku; ƙasarku kuwa za ta zama kufai, biranenku kuma hallakakku. Sa’an nan ƙasar za ta more hutun Asabatanta, muddin tana kwance kufai, ku kuma kuna cikin ƙasar maƙiyanku; a lokacin ne ƙasar za ta huta, ta kuma more hutun Asabatanta. Muddin tana kwance kufai za ta huta; domin ba ta huta ba a cikin Asabatanku, sa’ad da kuke zaune a kanta. Leviticus 26:32–35.

Daniel had understood from God’s prophetic Word, upon two witnesses that His people had been scattered into the enemy’s land, during which time the land would enjoy its sabbaths. He understood what the author of Chronicles understood concerning Jeremiah’s seventy years.

Daniyel ya fahimta daga Kalmar annabcin Allah, bisa ga shaidu biyu, cewa an warwatsa mutanensa zuwa ƙasar maƙiyi, a lokacin da ƙasar za ta more hutun Asabbacinta. Ya fahimci abin da marubucin Tarihi ya fahimta game da shekaru saba’in na Irmiya.

> And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:20–23.

> Waɗanda kuwa suka tsira daga takobi, ya kwashe su zuwa Babila; a can kuwa suka zama bayinsa da na ‘ya’yansa maza har zuwa zamanin mulkin Farisa: domin a cika maganar Ubangiji ta bakin Irmiya, har sai ƙasar ta more Asabbatan ta: gama muddin tana kwance kufai tana kiyaye Asabbaci, domin a cika shekara saba’in. To, a shekara ta fari ta Sairus, sarkin Farisa, domin a cika maganar Ubangiji wadda aka faɗa ta bakin Irmiya, Ubangiji ya motsa ruhun Sairus, sarkin Farisa, har ya sa aka yi shela cikin dukan mulkinsa, aka kuma rubuta ta, yana cewa, Haka Sairus sarkin Farisa ya faɗa, Dukan mulkokin duniya Ubangiji Allah na sama ya ba ni; shi kuma ya umarce ni in gina masa Haikali a Urushalima, wadda take cikin Yahuza. Wane ne a cikinku daga dukan mutanensa? Ubangiji Allahnsa yă kasance tare da shi, bari kuma ya haura. 2 Tarihi 36:20–23.

Daniel understood that Jeremiah’s seventy years of scattering in the enemy’s land, while the land enjoyed her sabbaths, was based upon the curse of “seven times” in Leviticus twenty-six, and in obedience to that understanding, he fulfilled the commanded remedy given there for those who finally awaken to their scattered condition.

Daniyel ya fahimci cewa shekaru saba’in na watsewa a cikin ƙasar maƙiyi da Irmiya ya ambata, yayin da ƙasar kuma take jin daɗin asabbatanta, sun ginu ne bisa la’anar “sau bakwai” da ke cikin Lawiyawa ashirin da shida, kuma cikin biyayya ga wannan fahimta, ya cika maganin da aka umarta a can domin waɗanda a ƙarshe suka farka suka gane halin watsewarsu.

> And upon them that are left alive of you I will send a faintness into their hearts in the lands of their enemies; and the sound of a shaken leaf shall chase them; and they shall flee, as fleeing from a sword; and they shall fall when none pursueth. And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies. 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. These are the statutes and judgments and laws, which the Lord made between him and the children of Israel in mount Sinai by the hand of Moses. Leviticus 26:36–46.

> Kuma a kan waɗanda suka ragu daga cikinku da suke da rai zan sa raunin zuciya a cikin zukatansu a ƙasashen maƙiyansu; sautin ganyen da iska ta kaɗa ma zai bi su; kuma za su gudu kamar masu gudu daga takobi; kuma za su fāɗi alhali babu mai binsu. Kuma za su yi tuntuɓe, ɗaya a kan ɗaya, kamar dai suna guje wa takobi, alhali babu mai binsu; kuma ba za ku sami ƙarfi ku tsaya a gaban maƙiyanku ba. Kuma za ku hallaka a cikin al’ummai, ƙasar maƙiyanku kuma za ta cinye ku. Kuma waɗanda suka ragu daga cikinku za su shuɗe saboda muguntarsu a ƙasashen maƙiyanku; haka kuma cikin muguntar ubanninsu za su shuɗe tare da su. In kuwa za su furta muguntarsu, da muguntar ubanninsu, tare da laifinsu wanda suka yi mini, da kuma cewa sun yi tafiya saɓanin ni; Kuma cewa ni ma na yi tafiya saɓanin su, na kuwa kawo su cikin ƙasar maƙiyansu; in kuma a sa’an nan zukatansu marasa kaciya suka ƙasƙanta, suka kuma yarda da hukuncin muguntarsu: To, zan tuna da alkawarina da Yakubu, haka kuma da alkawarina da Ishaku, haka kuma da alkawarina da Ibrahim zan tuna; zan kuma tuna da ƙasar. Ƙasar ma za a bar ta babu su, kuma za ta more Asabatanta, yayinda take kwance kango babu su: su kuma za su yarda da hukuncin muguntarsu; domin, domin sun ƙi shari’o’ina, kuma domin ransu ya kyamaci 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 ƙyame 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. Waɗannan su ne ƙa’idodi, da shari’u, da dokoki, waɗanda Ubangiji ya kafa tsakaninsa da ’ya’yan Isra’ila a Dutsen Sinai ta hannun Musa. Firistoci 26:36–46.

Daniel’s prayer in chapter nine, is addressing every element of the counsel for those who find themselves scattered in the enemy’s land. That prayer is to be aligned with his prayer in chapter two, for together they represent the prayer of those in Revelation chapter eleven, that were dead in the streets of that great city of Sodom and Egypt, who find that they also had been scattered. As Daniel concludes his prayer, Gabriel returns to finish the work of explaining the “mareh” vision, just as the Holy Spirit intends to accomplish for the two witnesses of Revelation chapter eleven.

Addu’ar Daniyel a sura ta tara tana magana ne da kowane sashe na shawarar ga waɗanda suka tsinci kansu a warwatse a ƙasar maƙiyi. Wajibi ne a daidaita wannan addu’a da addu’arsa a sura ta biyu, domin tare suke wakiltar addu’ar waɗanda ke cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, waɗanda suka mutu a titunan wancan babban birni na Saduma da Masar, waɗanda suka gane cewa su ma an warwatsa su. Yayin da Daniyel yake kawo addu’arsa ga ƙarshe, Jibra’ilu ya dawo domin ya kammala aikin bayyana wahayin “mareh”, kamar yadda Ruhu Mai Tsarki yake nufin ya cika domin shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; 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. Daniel 9:20–22.

> Kuma ina cikin magana, da addu’a, da furta zunubina da zunubin mutanena Isra’ila, ina kuma gabatar da roƙona a gaban Ubangiji Allahna saboda tsattsarkan dutsen Allahna; i, tun ina cikin magana cikin addu’a, sai mutumin nan Jibra’ilu, wanda na gani a cikin wahayi tun farko, aka sa shi ya zo da sauri cikin tashi, ya taɓa ni kusan lokacin hadayar yamma. Sai ya sanar da ni, ya kuma yi magana da ni, ya ce, Ya Daniyel, yanzu na fito ne domin in ba ka hikima da ganewa. Daniyel 9:20–22.

We will continue this study in the next article.

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

> “Shortly before the fall of Babylon, when Daniel was meditating on these prophecies and seeking God for an understanding of the times, a series of visions was given him concerning the rise and fall of kingdoms. With the first vision, as recorded in the seventh chapter of the book of Daniel, an interpretation was given; yet not all was made clear to the prophet. ‘My cogitations much troubled me,’ he wrote of his experience at the time, ‘and my countenance changed in me: but I kept the matter in my heart.’ Daniel 7:28.

> “Jim kaɗan kafin faɗuwar Babila, sa’ad da Daniyel yana yin zurfin tunani a kan waɗannan annabce-annabce yana kuma neman Allah domin ya fahimci zamani, an ba shi jerin wahayi game da tashi da faɗuwar mulkoki. Tare da wahayi na farko, kamar yadda aka rubuta a sura ta bakwai na littafin Daniyel, an ba da fassara; duk da haka, ba a bayyana komai ga annabin ba. ‘Tunane-tunanena sun dame ni ƙwarai,’ ya rubuta game da abin da ya fuskanta a lokacin, ‘fuskata kuma ta sauya a cikina; amma na riƙe wannan al’amari a zuciyata.’ Daniyel 7:28.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.

> “Ta wurin wani hangen nesa kuma aka ƙara haske game da abubuwan da za su faru a nan gaba; kuma a ƙarshen wannan hangen ne Daniyel ya ji ‘wani tsarki yana magana, sai wani tsarki ya ce wa wancan tsarkin da yake magana, Har yaushe ne hangen nan zai kai?’ Daniyel 8:13. Amsar da aka bayar, ‘Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki’ (aya ta 14), ta cika shi da ruɗani. Da himma sosai ya nemi ma’anar hangen. Bai iya fahimtar alaƙar da bautar shekaru saba’in, kamar yadda aka annabta ta bakin Irmiya, take da ita da shekaru dubu biyu da ɗari uku waɗanda a cikin hangen ya ji baƙon sama yana bayyana cewa dole ne su cika kafin a tsarkake Wuri Mai Tsarki na Allah. Mala’ikan Jibra’ilu ya ba shi wani ɓangare na fassara; duk da haka, sa’ad da annabin ya ji kalmomin nan, ‘Hangen nan … zai kasance har kwanaki masu yawa,’ sai ya suma. ‘Ni Daniyel na suma,’ in ji abin da ya rubuta game da abin da ya faru da shi, ‘na kuma yi rashin lafiya na waɗansu kwanaki; daga baya na tashi, na yi aikin sarki; kuma na yi mamakin hangen, amma ba wanda ya fahimce shi.’ Ayoyi 26, 27.”

> “Still burdened in behalf of Israel, Daniel studied anew the prophecies of Jeremiah. They were very plain—so plain that he understood by these testimonies recorded in books ‘the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that He would accomplish seventy years in the desolations of Jerusalem.’ Daniel 9:2.

> “Har yanzu yana ɗauke da nauyi saboda Isra’ila, Daniyel ya sāke nazarin annabce-annabcen Irmiya. Sun kasance a sarari ƙwarai—har ya fahimta ta wurin waɗannan shaidu da aka rubuta cikin littattafai ‘adadin shekarun, waɗanda maganar Ubangiji ta zo wa Irmiya annabi a kansu, cewa Zai cika shekara saba’in cikin kufaicin Urushalima.’ Daniyel 9:2.

> “With faith founded on the sure word of prophecy, Daniel pleaded with the Lord for the speedy fulfillment of these promises. He pleaded for the honor of God to be preserved. In his petition he identified himself fully with those who had fallen short of the divine purpose, confessing their sins as his own.” Prophets and Kings, 553, 554.

> “Da bangaskiya wadda aka kafa a kan tabbatacciyar kalmar annabci, Daniyel ya roƙi Ubangiji domin a cika waɗannan alkawura da sauri. Ya roƙa domin a kiyaye darajar Allah. A cikin roƙonsa ya haɗa kansa sarai da waɗanda suka kasa cim ma manufar Allahntaka, yana furta zunubansu tamkar nasa ne.” Prophets and Kings, 553, 554.

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