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# The Book of Daniel - Number One-Hundred and Twenty-Two

Littafin Daniyel—Lamba ta Dari da Ashirin da Biyu

The Unveiling of Truth: A Journey Through Daniel 11 and the Shaking of God’s People

Bayyanar Gaskiya: Tafiya Cikin Daniyel 11 da Girgizar Mutanen Allah

Author

Jeff Pippenger

Published

March 7, 2024

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When the light of Daniel chapter eleven, verses forty through forty-five was unsealed at the time of the end in 1989, the enemies of truth provided a resistance that allowed God to reveal truths to defend the basic premises of the passage in the book of Daniel that then became the subject and focus of Satan’s attacks. That controversy over truth and error in that history was used by the Holy Spirit to identify certain prophetic rules that would further increase the knowledge that had been unsealed and was thereafter to test the final generation of earth’s history. We have been considering “triple applications of prophecy,” and identifying those applications as a primary rule that was revealed from the process of resistance that was presented by Satan during those past days. That controversial process is identified as the “shaking,” by Sister White.

Sa’ad da aka buɗe hasken Daniyel sura ta goma sha ɗaya, ayoyi arba’in zuwa arba’in da biyar, a lokacin ƙarshe a shekara ta 1989, maƙiyan gaskiya suka kawo irin juriyar da ta ba Allah damar bayyana gaskiyoyi domin kare muhimman ginshiƙan wannan nassin a cikin littafin Daniyel, wanda daga nan ya zama batu da maƙasudin hare-haren Shaidan. Wannan muhawarar game da gaskiya da kuskure a cikin wannan tarihin, Ruhu Mai Tsarki ya yi amfani da ita domin fayyace waɗansu ƙa’idojin annabci waɗanda za su ƙara yawan ilimin da aka buɗe, kuma daga nan gaba su gwada tsara ta ƙarshe a tarihin duniya. Mun kasance muna nazarin “aikace-aikace sau uku na annabci,” muna kuma gane waɗannan aikace-aikacen a matsayin babbar ƙa’ida da aka bayyana ta wurin tsarin juriyar da Shaidan ya gabatar a cikin waɗancan kwanaki na baya. Sister White ta bayyana wannan tsarin na muhawara a matsayin “girgizawa.”

> “I was pointed to the providence of God among His people and was shown that every trial made by the refining, purifying process upon professed Christians proves some to be dross. The fine gold does not always appear. In every religious crisis some fall under temptation. The shaking of God blows away multitudes like dry leaves. Prosperity multiplies a mass of professors. Adversity purges them out of the church. As a class, their spirits are not steadfast with God. They go out from us because they are not of us; for when tribulation or persecution arises because of the word, many are offended.” Testimonies, volume 4, 89.

> “An nuna mini kulawar Allah a tsakiyar mutanensa, kuma aka nuna mini cewa kowace jarrabawa da aikin tacewa da tsarkakewa yake yi a kan waɗanda ke ikirarin kasancewa Kiristoci tana tabbatar da cewa waɗansu tarkace ne. Zinariya tsantsa ba ta bayyana a kullum ba. A cikin kowane rikicin addini, waɗansu kan fāɗi ƙarƙashin jaraba. Girgizar Allah tana kwashe taro mai yawa kamar busassun ganye. Wadata tana ninka yawan masu ikirari. Wahala kuwa tana fitar da su daga cikin ikkilisiya ta wurin tsarkakewa. A matsayin rukuni, ruhunsu ba su da tabbaci ga Allah. Suna fita daga cikinmu domin ba na cikinmu ba ne; gama sa’ad da ƙunci ko tsanantawa suka taso saboda kalmar, da yawa sukan yi tuntuɓe.” Testimonies, juzu’i na 4, 89.

The “shaking” is produced when truth is unsealed by the Lion of the tribe of Judah and thereafter introduced.

Ana samar da “girgizawar” ne sa’ad da Zaki na kabilar Yahuza ya buɗe gaskiya da aka rufe, sa’an nan kuma a gabatar da ita.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.” Early Writings, 271.

> “Na tambayi ma’anar girgizar da na gani, sai aka nuna mini cewa za a haddasa ta ne ta wurin tabbatacciyar shaida da shawarwarin Shaida ta Gaskiya ga Lawodikeyawa suka haifar. Wannan za ta yi tasiri a kan zuciyar mai karɓa, kuma za ta kai shi ga ɗaukaka ma’auni da kuma shelanta tabbatacciyar gaskiya. Wasu ba za su jure wa wannan tabbatacciyar shaida ba. Za su tayar mata da adawa, kuma wannan ne zai jawo girgiza a tsakanin mutanen Allah.” Early Writings, 271.

The introduction of “truth” always causes a shaking, and the truth which was unsealed in 1989, did that very thing. One of the benefits of the resistance brought against the truth was the development of a set of rules to establish the increase of knowledge through the years that followed 1989. The development of the rules, parallel the development of a set of rules in the period of the Millerites. All the triple applications of Bible prophecy contribute to the clarity of the events of the last days.

Gabatar da “gaskiya” a ko da yaushe yana jawo girgizawa, kuma gaskiyar da aka buɗe hatiminta a 1989 ta aikata wannan abu daidai. Ɗaya daga cikin amfanin jayayyar da aka kawo gāba da gaskiyar shi ne bunƙasar wasu ƙa’idoji domin tabbatar da ƙaruwar sani a cikin shekarun da suka biyo bayan 1989. Bunƙasar ƙa’idojin nan tana tafiya a layi ɗaya da bunƙasar wasu ƙa’idoji a zamanin Millerites. Dukan amfani uku-uku na annabcin Littafi Mai Tsarki suna taimakawa wajen fito da sararin abubuwan da suka shafi kwanakin ƙarshe.

The triple applications of Rome and Babylon establish the relationship of the woman and the beast she rides upon and reigns over during the history of the Sunday law crisis, which is also the history of God’s executive judgment upon the whore of Babylon.

Aikace-aikacen sau uku na Roma da Babila suna tabbatar da dangantakar da ke tsakanin matar da dabbar da take hawan kanta kuma take mulkinta a kansa a cikin tarihin rikicin dokar Lahadi, wanda kuma shi ne tarihin hukuncin zartarwa na Allah a kan karuwar Babila.

The triple applications of “the messenger that prepares the way for the Messenger of the Covenant,” and also of “Elijah,” identify the work, and the message in the two periods that illustrate the close of probation in the last days. The first period begins with the first voice of Revelation chapter eighteen, which represents the beginning of the investigative judgment of the living for Laodicean Adventism, and the last period begins with the second voice of Revelation chapter eighteen, which represents the executive judgment of the whore of Babylon.

Aikace-aikace sau uku na “manzon da yake shirya hanya domin Manzon Alkawari,” haka kuma na “Iliya,” suna bayyana aikin da kuma saƙon a cikin waɗannan lokuta biyu da suke misalta ƙarshen lokacin jinƙai a kwanakin ƙarshe. Lokaci na farko yana farawa da murya ta farko ta Ru’ya ta Yohanna sura ta goma sha takwas, wadda take wakiltar farkon hukuncin bincike na masu rai domin Adventism na Laodikiya, kuma lokaci na ƙarshe yana farawa da murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas, wadda take wakiltar hukuncin zartarwa a kan karuwar Babila.

The triple applications of Rome and Babylon represent the external history of God’s last-day people, while the triple applications of Elijah and the messenger who prepares the way represent the internal history of God’s last day people. The triple application of the three Woes, identifies the message that runs through both periods that together represent the closing period of judgment, which begins with the house of God, and thereafter upon those outside God’s house. The three Woes identify that Islam is the message of the latter rain, and also the tool of judgment God employs for those who enforce the worship of the sun upon all mankind. The close of judgment represents “the days of God’s vengeance,” both upon His apostate church and the wicked outside of His church.

Aikace-aikacen sau uku na Roma da Babila suna wakiltar tarihin waje na mutanen Allah na kwanaki na ƙarshe, alhali kuwa aikace-aikacen sau uku na Iliya da manzon da ke shirya hanya suna wakiltar tarihin ciki na mutanen Allah na kwanaki na ƙarshe. Aikace-aikacen sau uku na annobai uku, suna bayyana saƙon da yake bi ta cikin waɗannan lokuta biyu, waɗanda tare suke wakiltar lokacin rufe shari’a, wadda take farawa da gidan Allah, sa’an nan kuma ta biyo kan waɗanda suke a wajen gidan Allah. Annobai ukun suna bayyana cewa Musulunci shi ne saƙon ruwan sama na ƙarshe, kuma shi ne kayan aikin shari’a da Allah yake amfani da shi a kan waɗanda suke tilasta bautar rana a kan dukan ’yan Adam. Ƙarshen shari’a yana wakiltar “kwanakin ɗaukar fansar Allah,” duka a kan cocinsa mai ridda da kuma a kan mugaye waɗanda suke a wajen cocinsa.

When Jesus first began His ministry at the church in Nazareth He employed Isaiah chapter sixty-one to define His ministry, message and work, which included the identification of the time of God’s vengeance. His ministry, message and work prefigured the ministry, message and work of the one hundred and forty-four thousand, for they prophetically follow the Lamb whithersoever He goeth.

Sa’ad da Yesu ya fara hidimarsa a cikin majami’a a Nazarat, ya yi amfani da Ishaya sura ta sittin da ɗaya domin fayyace hidimarsa, saƙonsa da aikinsa, waɗanda suka haɗa da bayyana lokacin ramuwar Allah. Hidimarsa, saƙonsa da aikinsa sun riga sun nuna hidima, saƙo da aikin dubu ɗari da arba’in da huɗu, gama a annabce suna bin Ɗan Ragon duk inda yake tafiya.

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:1–6.

> Ruhun Ubangiji Allah yana bisa gare ni; gama Ubangiji ya shafe ni in yi wa masu tawali’u bushara; ya aike ni in ɗaure raunanan zukata, in shelanta ’yanci ga waɗanda aka kama, da buɗe gidan yari ga waɗanda aka ɗaure; in shelanta shekarar karɓuwa ta Ubangiji, da ranar ɗaukar fansa ta Allahnmu; in ta’azantar da dukan masu makoki; in tanada wa masu makoki a Sihiyona, in ba su kambi maimakon toka, man farin ciki maimakon makoki, rigar yabo maimakon ruhun baƙin ciki; domin a kira su itatuwan adalci, dasar Ubangiji, domin a ɗaukaka shi. Za su sāke gina tsofaffin kufai, za su tayar da rusassun wuraren dā, za su gyara biranen da suka zama kufai, rusassun wurare na tsara-tsara da yawa. Baƙi kuma za su tsaya su kiwo garkunanku, ’ya’yan baƙin ƙasa kuma za su zama manomanku da masu aikin gonakin inabinku. Amma ku za a kira ku Firistocin Ubangiji; mutane za su ce da ku, Masu Hidimar Allahnmu ne: za ku ci arzikin al’ummai, kuma cikin ɗaukakarsu za ku yi fahariya. Ishaya 61:1–6.

Jesus was anointed at His baptism, and that waymark typifies September 11, 2001 when the anointing of the Holy Spirit began to descend upon those who recognized that the outpouring of the latter rain in the last days had been typified by the history of the Millerites, which were the old waste places that the one hundred and forty-four thousand would build again, once they returned to Jeremiah’s old paths.

An shafe Yesu da mai a lokacin baftismarsa, kuma wannan alamar hanya tana wakiltar 11 ga Satumba, 2001, lokacin da shafewar Ruhu Mai Tsarki ta fara saukowa bisa ga waɗanda suka gane cewa zubowar ruwan sama na ƙarshe a kwanakin ƙarshe an yi mata kwatanci ta tarihin Millerites, waɗanda su ne tsoffin kufai da ɗari da arba’in da huɗu za su sāke gina wa, da zarar sun komo ga tsofaffin hanyoyin Irmiya.

The message of Christ’s righteousness from the rebellion of 1888 again became present truth, and the message from the rebellion of 1888 was the good tidings that has the power to bind up broken hearts, but which is powerless to open the hard hearts of those who have eyes to see, but perceive not, and who have ears to hear, but understand not. The message of Christ’s righteousness from the rebellion of 1888 was also the message to Laodicea which then arrived again to open the prison door of those who were captives of sin by the One who has the power to open the doors that no man can open, and shut the doors that no man can close.

Saƙon adalcin Almasihu daga tawayen 1888 ya sāke zama gaskiya ta wannan lokaci, kuma saƙon daga tawayen 1888 shi ne labari mai daɗi wanda yake da ikon ɗaure raunatattun zukata, amma ba shi da ikon buɗe taurin zukatan waɗanda suke da idanu domin su gani, amma ba su ganewa, kuma suke da kunnuwa domin su ji, amma ba su fahimta ba. Saƙon adalcin Almasihu daga tawayen 1888 kuma shi ne saƙon zuwa ga Laodiceya wanda a sa’an nan ya sāke iso domin ya buɗe ƙofar kurkuku ga waɗanda suke fursunonin zunubi ta wurin Wanda yake da ikon buɗe ƙofofin da ba wani mutum zai iya buɗewa ba, kuma ya rufe ƙofofin da ba wani mutum zai iya rufewa ba.

On September 11, 2001 those who were to present those good tidings, were also to proclaim the acceptable year of the Lord and the day of God’s vengeance. The year of the Lord’s acceptance also began at that time, and He is fully willing to accept a Laodicean’s repentance, until the day of God’s vengeance arrives at the soon coming Sunday law in the United States. Then His vengeance will be manifested upon a church that refused to know the time of her visitation, and simultaneously the progressive judgment upon the whore of Babylon begins.

A ranar 11 ga Satumba, 2001, waɗanda za su gabatar da waɗannan labarai masu daɗi, su ma za su yi shelar shekarar yardar Ubangiji da ranar ɗaukar fansar Allah. Shekarar karɓuwar Ubangiji ita ma ta fara a wancan lokaci, kuma yana da cikakkiyar niyya ya karɓi tuban ɗan Laodikiya, har sai ranar ɗaukar fansar Allah ta iso a dokar Lahadi mai zuwa nan ba da daɗewa ba a ƙasar Amurka. Sa’an nan fansarsa za ta bayyana a kan ikkilisiya wadda ta ƙi sanin lokacin ziyararta, kuma a lokaci guda kuma hukuncin da ke ci gaba a kan karuwar Babila ya fara.

In the day of His acceptance, He promises to comfort all that mourn, and those who mourn in Jerusalem are illustrated in Ezekiel chapter nine. Their comfort is brought about by the Comforter, through the reception of the latter rain message which is then being poured upon them. But only if they recognize the rain. Once they possess the Comforter, and accomplish the work of building the old waste places, through the methodology of “line upon line,” that is illustrated in the passage of Isaiah as the work of placing the line of prophecy that represents the desolation of sacred history, upon another line of prophecy which illustrates a desolation. In that work they raise up the desolations of many generations. Then the “strangers” will respond to those that mourn, who are lifted up as an ensign, for the strangers to see.

A ranar yarduwarsa, Ya yi alkawarin ta’azantar da dukan masu makoki, kuma an kwatanta waɗanda suke makoki a Urushalima a Ezekiyel sura ta tara. Ta’aziyyarsu tana samuwa ne ta wurin Mai Ta’azantarwa, ta wurin karɓar saƙon ruwan sama na ƙarshe wanda a lokacin ake zubawa a kansu. Amma sai idan sun gane ruwan saman. Da zarar sun mallaki Mai Ta’azantarwa, kuma suka cika aikin gina tsoffin kufaifun wurare, ta wurin tsarin “layi bisa layi,” wato wanda aka kwatanta a cikin nassin Ishaya a matsayin aikin ɗora layin annabci wanda yake wakiltar kufaitar tarihin tsarkaka a kan wani layin annabci wanda yake kwatanta kufaituwa. A cikin wannan aiki suna ɗaga kufaitattun abubuwan tsara mai yawa. Sa’an nan “baƙi” za su amsa wa waɗanda suke makoki, waɗanda aka ɗaukaka a matsayin tuta, domin baƙi su gani.

Christ’s proclamation of His work and ministry, as set forth in Isaiah chapter sixty-one, is the work and ministry of the one hundred and forty-four thousand. That work has been illustrated in the sacred reform movements, and in 1989, the time of the end arrived that all the previous “times of the end” had prefigured. Just as one verse, Daniel chapter eight, verse fourteen was identified as the foundation and central pillar of the Millerite movement, the verse that is the foundation and central pillar of the movement of Future for America is Daniel chapter eleven, verse forty. For the Millerites, the light of the central pillar was represented as the light of the vision of the Ulai River, and for the movement of Future for America the light of the central pillar was represented as the light of the vision of the Hiddekel River.

Shelar Almasihu game da aikinsa da hidimarsa, kamar yadda aka gabatar a cikin Ishaya sura ta sittin da ɗaya, shi ne aikin da hidimar waɗansu ɗari da arba’in da huɗu. An kwatanta wannan aiki a cikin tsarkakakkun ƙungiyoyin gyara, kuma a shekara ta 1989, lokacin ƙarshe ya iso wanda dukan “lokutan ƙarshe” na baya suka riga suka yi masa alama. Kamar yadda aya guda, Daniyel sura ta takwas, aya ta goma sha huɗu, aka gane ta a matsayin tushen da ginshiƙi na tsakiya na motsin Millerite, haka kuma ayar da take tushen da ginshiƙi na tsakiya na motsin Future for America ita ce Daniyel sura ta goma sha ɗaya, aya ta arba’in. Ga Millerites, an wakilta hasken ginshiƙin tsakiya a matsayin hasken wahayin Kogin Ulai, kuma ga motsin Future for America an wakilta hasken ginshiƙin tsakiya a matsayin hasken wahayin Kogin Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “An ba Daniyel hasken da ya karɓa daga wurin Allah musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin kogunan Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan hanyar cikawa, kuma dukan abubuwan da aka faɗa tun da farko za su cika nan ba da daɗewa ba.” Testimonies to Ministers, 112.

The light of both the visions represented by the two rivers is linked together, and comes to pass in the last days. Their mutual “link” represents the combination of human and divine, which is the message that Sister White repeatedly identifies as Christ’s message in the context that humanity combined with divinity does not sin. The two rivers represent that very linkage.

An haɗa hasken waɗannan wahayi guda biyu da koguna biyun suke wakilta tare, kuma suna cika a kwanaki na ƙarshe. “Haɗin” da ke tsakaninsu yana wakiltar haɗuwar ɗan’adam da Allahntaka, wadda ita ce saƙon da Sister White ta yi ta maimaitawa tana bayyana a matsayin saƙon Almasihu a cikin mahallin cewa ɗan’adam sa’ad da aka haɗa shi da Allahntaka ba ya yin zunubi. Koguna biyun suna wakiltar wannan haɗin ne ƙwarai.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Ba abin da ya gaza cikakkiyar biyayya zai iya cika ma’aunin abin da Allah yake bukata ba. Bai bar abubuwan da yake bukata a sassake ba. Bai umarci wani abu da ba dole ba domin kawo mutum cikin jituwa da Shi. Ya kamata mu nuna wa masu zunubi mizaninsa na hali, kuma mu kai su ga Almasihu, wanda ta wurin alherinsa kaɗai ne za a iya kai wa ga wannan mizani.

> “The Saviour took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.

> “Mai Ceto ya ɗauki a kan Kansa raunanan halayen ɗan Adam, ya kuma yi rayuwa marar zunubi, domin mutane kada su ji tsoro cewa saboda raunin dabi’ar ɗan Adam ba za su iya yin nasara ba. Almasihu ya zo domin ya mai da mu ‘masu tarayya cikin dabi’ar allahntaka,’ kuma rayuwarsa tana shelar cewa ɗan Adam, idan an haɗa shi da allahntaka, ba ya yin zunubi.

> “The Saviour overcame to show man how he may overcome. All the temptations of Satan, Christ met with the word of God. By trusting in God’s promises, He received power to obey God’s commandments, and the tempter could gain no advantage. To every temptation His answer was, ‘It is written.’ So God has given us His word wherewith to resist evil. Exceeding great and precious promises are ours, that by these we ‘might be partakers of the divine nature, having escaped the corruption that is in the world through lust.’ 2 Peter 1:4.

> “Mai Ceto ya yi nasara domin ya nuna wa mutum yadda shi ma zai yi nasara. Duk jarabobin Shaidan, Almasihu ya fuskance su da maganar Allah. Ta wurin dogara ga alkawuran Allah, Ya karɓi iko ya yi biyayya ga dokokin Allah, kuma mai jarabtarwar bai sami wata dama ba. Ga kowace jaraba amsarsa ita ce, ‘An rubuta.’ Haka kuma Allah ya ba mu Kalmarsa domin mu yi tsayayya da mugunta. Manya ƙwarai kuma masu daraja alkawura namu ne, domin ta wurinsu mu ‘zama masu tarayya da dabi’ar Allahntaka, bayan mun kuɓuta daga lalacewar da take cikin duniya ta wurin sha’awa.’ 2 Bitrus 1:4.”

> “Bid the tempted one look not to circumstances, to the weakness of self, or to the power of temptation, but to the power of God’s word. All its strength is ours. ‘Thy word,’ says the psalmist, ‘have I hid in mine heart, that I might not sin against Thee.’ ‘By the word of Thy lips I have kept me from the paths of the destroyer.’ Psalm 119:11; 17:4.” The Ministry of Healing, 181.

> “Ka umurci wanda ake gwada kada ya dubi yanayi, ko ga raunin kansa, ko ga ƙarfin jaraba, sai dai ga ikon maganar Allah. Dukan ƙarfinta namu ne. ‘Maganarka,’ in ji mai zabura, ‘na ɓoye a cikin zuciyata, domin kada in yi maka zunubi.’ ‘Ta wurin maganar leɓunanka na kiyaye kaina daga hanyoyin mai hallaka.’ Zabura 119:11; 17:4.” The Ministry of Healing, 181.

The increase of knowledge in 1798 and in 1989, represented an unsealing of God’s prophetic Word. His Word supplies the power to overcome as He overcame, and “His life declares that humanity, combined with divinity, does not commit sin.” The vision of the Ulai River is the marah vision of His appearance, that is represented by the prophecy of the twenty-three hundred days. The vision of the Hiddekel River is the chazon vision of prophetic history, that is represented by the twenty-five hundred and twenty year prophecy. The marah vision represents divinity and the chazon vision represents humanity.

Ƙaruwar sani a shekara ta 1798 da kuma a shekara ta 1989, ta wakilci buɗe hatimin Maganar annabcin Allah. Maganarsa tana ba da ikon yin nasara kamar yadda Shi Ya yi nasara, kuma “Rayuwarsa tana shelar cewa bil’adama, sa’ad da aka haɗa ta da Allahntaka, ba ta aikata zunubi.” Wahayin Kogin Ulai shi ne wahayin marah na bayyanarsa, wanda annabcin kwanaki dubu biyu da ɗari uku yake wakilta. Wahayin Kogin Hiddekel shi ne wahayin chazon na tarihin annabci, wanda annabcin shekara dubu biyu da ɗari biyar da ashirin yake wakilta. Wahayin marah yana wakiltar Allahntaka, kuma wahayin chazon yana wakiltar bil’adama.

Both the rivers of ancient Shinar, which are the Ulai and the Hiddekel, or what is known today as the Tigris and the Euphrates ultimately merge into the Shatt al-Arab waterway in southern Iraq, and the Shatt al-Arab then empties into the Persian Gulf. Jesus employs the physical and natural to represent the spiritual, and the visions associated with the two rivers that are now in the process of fulfillment, represent a linkage of the human and the divine that occurs as they are reaching the conclusion of their travel to the sea. This truth is established in the beginning of the two prophecies that are represented by the two visions of Daniel chapter eight, verses thirteen and fourteen. One vision is the question, the other is the answer, and logically they cannot be separated.

Dukkannin kogunan tsohuwar Shinar, wato Ulai da Hiddekel, ko kuma abin da a yau ake kira Tigris da Yufiretis, a ƙarshe suna haɗuwa cikin hanyar ruwan Shatt al-Arab a kudancin Iraki, sa’an nan Shatt al-Arab ya zube cikin Tekun Farisa. Yesu yana amfani da abin zahiri da na halitta don wakiltar abin ruhaniya, kuma wahayoyin da suke da alaƙa da koguna biyu, waɗanda yanzu suke cikin aiwatar cika, suna wakiltar haɗuwar ɗan’adam da Allahntaka wadda take faruwa sa’ad da suke kaiwa ƙarshen tafiyarsu zuwa teku. An kafa wannan gaskiya a farkon annabce-annabce biyu da wahayi biyu na Daniel sura ta takwas, aya ta goma sha uku da ta goma sha huɗu suke wakilta. Wani wahayi shi ne tambaya, ɗayan kuma amsa ne, kuma bisa ga hankali ba za a iya raba su ba.

The vision of humanity, identifying the trampling down of the sanctuary and host, began in the year 677 BC, and the vision of divinity, that identifies the appearance of Christ, began in the year 457 BC. The linkage of divinity and humanity is represented by the two hundred and twenty years, that connects the two starting points of the two visions. Two hundred and twenty is a symbol of “the linkage of humanity with divinity,” and is also represented by the linkage of the increase of knowledge at the time of the end in 1798, with the increase of knowledge at the time of the end in 1989.

Wahayin game da mutuntaka, wanda yake gane tattakawar da aka yi wa Wuri Mai Tsarki da runduna, ya fara a shekara ta 677 K.H., kuma wahayin game da allahntaka, wanda yake gane bayyanar Almasihu, ya fara a shekara ta 457 K.H. Alaƙar da ke tsakanin allahntaka da mutuntaka tana wakiltuwa ta shekaru ɗari biyu da ashirin, waɗanda suke haɗa mafaran wurare biyu na wahayi biyun. Ɗari biyu da ashirin alama ce ta “haɗuwar mutuntaka da allahntaka,” kuma ana kuma wakiltar ta ta wurin alaƙar da ke tsakanin ƙaruwa cikin ilimi a lokacin ƙarshe a shekara ta 1798, da ƙaruwa cikin ilimi a lokacin ƙarshe a shekara ta 1989.

The formalized message derived from the increase of knowledge in 1798, was first presented by Miller in 1831 (and then in the Vermont Telegraph newspaper in 1833). 1831 is two hundred and twenty years after the publishing of the King James Bible in the year 1611. The King James Bible represented a twofold document of the Old and New Testaments. The beginning and ending of the two hundred-and twenty-years “linked” a divine publication with a human publication. The human publication’s information was derived from the divine light that was unsealed at the time the end in 1798, and then was formalized through the work of a human instrument, who had begun to publish it in 1831. It was a divine publication, with a divinely sealed message, that was afterward unsealed by humanity, and thereafter presented by a human instrument. The Hebrew word translated as “publish” in God’s word means to call out to cry (unto), (be) famous, guest, invite, mention, (give) name, preach, proclaim, pronounce, publish. Miller began to publish his message in 1831, then in 1833 it was literally published in the Vermont Telegraph.

Saƙon da aka tsara a bisa ƙa’ida wanda ya samo asali daga ƙaruwa ta ilimi a 1798, Miller ne ya fara gabatar da shi a 1831 (sannan a cikin jaridar Vermont Telegraph a 1833). Shekarar 1831 tana da tazarar shekaru ɗari biyu da ashirin bayan buga Littafi Mai Tsarki na King James a shekara ta 1611. Littafi Mai Tsarki na King James ya wakilci takarda mai ɓangare biyu ta Tsohon Alkawari da Sabon Alkawari. Farko da ƙarshen waɗannan shekaru ɗari biyu da ashirin sun “haɗa” wallafa ta Allah da kuma wallafa ta mutum. Bayanin da ke cikin wallafar mutum an samo shi ne daga hasken Allah wanda aka warware hatiminsa a lokacin ƙarshe a 1798, sa’an nan kuma aka tsara shi a bisa ƙa’ida ta wurin aikin kayan aikin mutum, wanda ya fara wallafa shi a 1831. Wallafa ce ta Allah, mai saƙon da Allah ya hatimce, wanda daga baya ɗan adam ya warware hatiminsa, kuma daga nan kuma wani kayan aikin mutum ya gabatar da shi. Kalmar Ibrananci da aka fassara da “wallafa” a cikin maganar Allah tana nufin yin kira domin a yi kuka (zuwa ga), zama sananne, baƙo, gayyata, ambato, ba da suna, wa’azi, shela, furtawa, wallafa. Miller ya fara wallafa saƙonsa a 1831, sannan a 1833 an wallafa shi a zahiri a cikin Vermont Telegraph.

The formalized message derived from the increase of knowledge in 1989 was first published in 1996 (in The Time of the End magazine), two hundred and twenty years after the publishing of the two sacred documents known as the Declaration of Independence in 1776 (and thereafter the Constitution of the United States) in 1789. The beginning and ending of the two hundred-and twenty-years links divinity with humanity, and it does so through the publishing of the two divine documents, beginning in 1776. When the book of Daniel was unsealed at the time of the end in 1989, the formalized message which had been brought about through the work of a human instrument was published in 1996. The sequence was a divine publication, then an unsealing, and then a human publication.

Saƙon da aka tsara a tsanake wanda ya samo asali daga ƙaruwa ta ilimi a 1989 an fara wallafa shi a 1996 (a cikin mujallar The Time of the End), shekaru ɗari biyu da ashirin bayan wallafar takardun nan biyu masu tsarki da aka sani da Declaration of Independence a 1776 (da kuma daga baya Constitution of the United States) a 1789. Farkon da ƙarshen shekaru ɗari biyu da ashirin ɗin nan suna haɗa allahntaka da ɗan’adam, kuma hakan yana faruwa ne ta wurin wallafar takardun nan biyu na allahntaka, farawa daga 1776. Sa’ad da aka buɗe littafin Daniyel a lokacin ƙarshe a 1989, saƙon da aka tsara a tsanake, wanda aka haifar ta wurin aikin wani kayan aiki na mutum, an wallafa shi a 1996. Jerin ya kasance haka ne: wallafar allahntaka, sai buɗewa, sa’an nan kuma wallafar mutum.

In both times of the end, the three steps of truth are identified. They both begin with a divine publication as the first step, and a human publication explaining a divine message is the last step. The middle step is when the Lion of the tribe of Judah unseals the divine message for that particular history, and thereafter selects a human instrument to gather up the light that was unsealed from the divine document. When the unsealing occurs there is rebellion manifested by the wicked who do not understand the increase of knowledge. Thus, a divine publication is represented by the first letter of the Hebrew alphabet, the increase of knowledge is represented by the thirteenth letter where rebellion is manifested, and the human publication of the special divine message for that history is the last letter of the Hebrew alphabet, and taken together the three letters mean “truth”.

A cikin duka lokutan ƙarshe, ana gane matakai uku na gaskiya. Dukansu suna farawa da bugu na Allah a matsayin mataki na farko, kuma bugu na ɗan’adam mai bayyana saƙon Allah shi ne mataki na ƙarshe. Mataki na tsakiya kuwa shi ne lokacin da Zaki na kabilar Yahuza ya buɗe hatimin saƙon Allah domin wannan tarihin na musamman, sa’an nan kuma ya zaɓi kayan aiki na mutum domin tattara hasken da aka buɗe hatiminsa daga takardar Allah. Sa’ad da buɗe hatimin ya auku, sai tawaye ya bayyana daga mugaye waɗanda ba su fahimci ƙaruwa ta ilimi ba. Saboda haka, bugu na Allah ana wakilta shi da harafi na farko na haruffan Ibrananci, ƙaruwa ta ilimi ana wakilta ta da harafi na goma sha uku inda ake bayyana tawaye, kuma bugu na ɗan’adam na saƙon Allah na musamman domin wannan tarihin shi ne harafi na ƙarshe na haruffan Ibrananci; kuma idan aka haɗa haruffan uku tare, suna nufin “gaskiya”.

The visions of the Ulai and Hiddekel Rivers that are now in the process of fulfillment identify that in the last days the increase of knowledge from both rivers merge together to prove that divinity combined with humanity does not sin. Daniel received the vision that represents the appearance of Christ at the conclusion of the twenty-three hundred year prophecy in 1844 while by the Ulai River.

Wahayoyin Kogunan Ulai da Hiddekel waɗanda yanzu suke cikin aiwatar cika sun nuna cewa a kwanaki na ƙarshe ƙaruwar sani daga kogunan biyu suna haɗuwa tare domin su tabbatar da cewa allahntaka idan aka haɗa ta da ɗan’adamtaka ba ta yin zunubi. Daniyel ya karɓi wahayin da ke wakiltar bayyanar Almasihu a ƙarshen annabcin shekaru dubu biyu da ɗari uku a shekara ta 1844 a bakin Kogin Ulai.

> And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:2.

> Kuma na gani cikin wahayi; sai ya faru, sa’ad da na gani, cewa ina a Shushan a fādar sarki, wadda take a lardin Elam; kuma na gani cikin wahayi, ina kuwa a bakin kogin Ulai. Daniel 8:2.

Daniel received the vision that represents the vision of the twenty five hundred and twenty years of prophetic history while by the Hiddekel River.

Daniyel ya karɓi wahayin da yake wakiltar wahayin shekaru dubu biyu da ɗari biyar da ashirin na tarihin annabci a bakin Kogin Hiddekel.

> 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 10:4.

> Kuma a rana ta ashirin da huɗu ga watan fari, ina a gefen babban kogin nan, wanda ake ce masa Hiddekel. Daniyel 10:4.

Gabriel thereafter identified the purpose of the chazon vision of the Hiddekel River in verse fourteen.

Sa’an nan Jibrilu ya bayyana manufar wahayin chazon na Kogin Hiddekel a aya ta goma sha huɗu.

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

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

The vision given by the Ulai River identifies Christ’s “appearance”, (divinity) when He suddenly came unto His temple on October 22, 1844. It represented “divinity” entering into the temple of the Millerites (humanity) on that date, for the Day of Atonement, meaning the day of “at one-ment”, represents the combination of divinity with humanity. The vision given by the Hiddekel River identifies what shall befall God’s people (humanity) in the latter days.

Wahayin da aka bayar a bakin Kogin Ulai ya bayyana “bayyanar” Almasihu, (allahntaka) sa’ad da ya zo ba zato cikin Haikalinsa a ranar 22 ga Oktoba, 1844. Ya wakilta “allahntaka” tana shiga cikin haikalin mabiya Miller (ɗan Adam) a wannan rana, domin Ranar Kafara, wato ranar “zama ɗaya”, tana wakiltar haɗuwar allahntaka da ɗan Adam. Wahayin da aka bayar a bakin Kogin Hiddekel ya bayyana abin da zai auku wa mutanen Allah (ɗan Adam) a kwanaki na ƙarshe.

The beginning of the vision of the “appearance” was the year 457 BC. Two hundred and twenty years after the prophetic period identifying the trampling down of the sanctuary and the host which began in 677 BC. The ending of the two hundred and twenty years that were linked together at the starting point of the two visions, was marked by the Wonderful Numberer, who is also the Wonderful Linguist in Habakkuk 2:20.

Farkon wahayin “siffar” kuwa shi ne shekarar 457 K.H.K. Shekaru ɗari biyu da ashirin bayan zamanin annabci da ya bayyana tattake Wuri Mai Tsarki da rundunar, wanda ya fara a shekara ta 677 K.H.K. Ƙarshen shekaru ɗari biyu da ashirin ɗin da aka ɗaure tare a wurin farawa na wahayi biyu, An yi masa alama da Mai Ƙirga Mai Banmamaki, wanda shi ne kuma Mai Harshen Harsuna Mai Banmamaki a cikin Habakkuk 2:20.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Amma Ubangiji yana cikin haikalinsa mai tsarki: bari dukan duniya ta yi shiru a gabansa. Habakkuk 2:20.

The link of humanity and divinity represented in the beginning by the starting points of the two prophecies was identified at their mutual endings by the chapter and verse that described the appearance of divinity suddenly coming into the temple He had constructed during the forty-six years beginning at the time of the end in 1798, and ending forty-six years later on October 22, 1844.

An gano alaƙar ɗan’adam da allahntaka, wadda aka wakilta tun da farko ta wurin mafarin annabce-annabcen nan biyu, a ƙarshensu na bai ɗaya ta wurin babi da aya da suka bayyana bayyanar allahntaka tana zuwa ba zato cikin haikalin da Ya gina a cikin shekaru arba’in da shida da suka fara a lokacin ƙarshe a shekara ta 1798, suka kuma ƙare bayan shekaru arba’in da shida a ranar 22 ga Oktoba, 1844.

> Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. 1 Corinthians 3:16, 17.

> Ba ku sani ba cewa ku haikalin Allah ne, kuma Ruhun Allah yana zaune a cikinku? In wani ya ƙazantar da haikalin Allah, shi Allah zai hallaka; gama haikalin Allah mai tsarki ne, wanda haikalin nan ku ne. 1 Korintiyawa 3:16, 17.

On October 22, 1844, in agreement with the vision of the “appearance”, Habakkuk identified that the Lord was in His holy temple. He had erected the temple that had been destroyed and trampled down for twenty-five hundred and twenty years, in forty-six years.

A ranar 22 ga Oktoba, 1844, daidai da wahayin “bayyanuwa”, Habakkuk ya gane cewa Ubangiji yana cikin haikalinsa mai tsarki. Ya gina haikalin da aka rushe kuma aka tattake har tsawon shekara dubu biyu da ɗari biyar da ashirin, cikin shekara arba’in da shida.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> Ka gaya masa, kana cewa, Ga abin da Ubangijin runduna ya faɗa, yana cewa, Ga mutumin da sunansa Reshe; zai tsiro daga wurinsa, kuma shi ne zai gina Haikalin Ubangiji. I, shi ne zai gina Haikalin Ubangiji; kuma shi ne zai ɗauki ɗaukaka, zai zauna ya yi mulki a kan kursiyinsa; kuma zai zama firist a kan kursiyinsa; shawarar salama kuma za ta kasance a tsakaninsu duka biyu. Kambunan kuwa za su zama wa Helem, da wa Tobiya, da wa Yedaiya, da wa Hen ɗan Zefaniya, domin tunawa a cikin Haikalin Ubangiji. Waɗanda suke nesa kuma za su zo su gina a cikin Haikalin Ubangiji, kuma za ku sani cewa Ubangijin runduna ne ya aiko ni gare ku. Wannan kuwa zai faru, idan har za ku yi biyayya ga muryar Ubangiji Allahnku da dukan ƙwazo. Zakariya 6:12–15.

In John 2:20, after Christ had cleansed the temple, which according to Sister White was a fulfillment of Malachi chapter three, as was October 22, 1844, the Messenger of the Covenant suddenly came to His temple.

A cikin Yohanna 2:20, bayan Almasihu ya tsarkake haikalin, wanda bisa ga Sister White cikar Malaki sura ta uku ne, kamar yadda Oktoba 22, 1844 ma haka yake, Manzon Alkawari ya zo ba zato ba tsammani zuwa haikalinsa.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–20.

> Yesu ya amsa ya ce musu, Ku rushe wannan haikali, kuma cikin kwanaki uku zan tā da shi. Sai Yahudawa suka ce, An yi shekara arba’in da shida ana gina wannan haikali, kai kuwa za ka tā da shi cikin kwanaki uku? Amma yana magana ne game da haikalin jikinsa. Yohanna 2:19–20.

In fulfillment of Malachi chapter three, Christ suddenly came to His temple when He cleansed the temple at the beginning of His ministry in John chapter two, which typified October 22, 1844. The temple cleansing by Christ in John chapter two, and October 22, 1844, were a fulfillment of Malachi chapter three. In John chapter TWO and verse TWENTY, we are informed that the human temple had been erected in forty-six years, and the divine temple was raised up in three days. The human temple only becomes Habakkuk’s “holy temple” when divinity suddenly comes into it, as it did on October 22, 1844, for divinity combined with humanity does not sin. The visions of the two great rivers of Shinar represent the truth that humanity combined with divinity does not sin.

A cikin cikar Malakai sura ta uku, Almasihu ya zo ba zato ba tsammani zuwa haikalinsa sa’ad da Ya tsarkake haikalin a farkon hidimarsa a Yohanna sura ta biyu, wanda ya kasance abin kwatanci na Oktoba 22, 1844. Tsarkakewar haikalin ta wurin Almasihu a Yohanna sura ta biyu, da kuma Oktoba 22, 1844, sun kasance cikar Malakai sura ta uku. A Yohanna sura ta BIYU da aya ta ASHIRIN, an sanar da mu cewa an gina haikalin mutum cikin shekara arba’in da shida, kuma an tā da haikalin allahntaka cikin kwanaki uku. Haikalin mutum yana zama “haikali mai tsarki” na Habakkuk ne kawai sa’ad da allahntaka ta zo ba zato ba tsammani cikinsa, kamar yadda ta yi a ranar 22 ga Oktoba, 1844, gama allahntaka da aka haɗa da mutuntaka ba ta yin zunubi. Wahayin manyan koguna biyu na Shinar suna wakiltar gaskiyar cewa mutuntaka da aka haɗa da allahntaka ba ta yin zunubi.

We will continue our consideration of verse forty of Daniel chapter eleven in the next article.

Za mu ci gaba da nazarin aya ta arba’in ta sura ta goma sha ɗaya ta littafin Daniyel a talifi na gaba.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Ku ma, kamar duwatsu masu rai, ana gina ku ku zama gida na ruhaniya, firistoci masu tsarki, domin ku miƙa hadayun ruhaniya, masu karɓuwa ga Allah ta wurin Yesu Almasihu. 1 Bitrus 2:5.

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