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# The Book of Daniel - Number Thirteen

Littafin Daniyel - Lamba ta Goma Sha Uku

The Secret of the Latter Days

Asirin Ƙarshen Kwanaki

Author

Jeff Pippenger

Published

December 8, 2023

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Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.

Surar Daniyel ta biyu tana wakiltar mala’ika na biyu na Ru’ya ta Yohanna goma sha huɗu. Saboda haka tana wakiltar gwaji na biyu cikin gwaje-gwaje uku, waɗanda aka bayyana a matsayin gwajin abinci, sai kuma gwajin gani, kuma a ƙarshe ya ƙare da gwajin litmus. Dukan waɗannan gwaje-gwaje uku, waɗanda su ma alamu ne na annabci a kan hanya, suna nan a cikin saƙon mala’ika na farko na Ru’ya ta Yohanna goma sha huɗu. Kamar yadda yake da mala’ika na farko na Ru’ya ta Yohanna goma sha huɗu, haka ma sura ta farko ta Daniyel tana ɗauke da kowanne daga cikin waɗannan gwaje-gwaje uku.

The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.

Gwaji na biyu, ko kuma saƙon mala’ika na biyu, yana farawa ne a ƙarshen gwaji na farko. Babi na biyu yana biye da babi na ɗaya. Ƙarshen gwaji na biyu kuma yana fara gwaji na uku nan take. Tsawon lokacin da gwaji na biyu ya wakilta an yi masa alama da shekaru saba’in na bautar Daniyel, waɗanda suka fara da cin nasarar Yehoyakim kuma suka ƙare da dokar Sairus. Yayin da ƙarshen waɗannan shekaru saba’in yake gabatowa, Daniyel ya gane ta wurin Kalmar annabcin Allah cewa ƙarshen yana shirin zuwa.

> In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by 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 9:1, 2.

> A shekara ta fari ta mulkin Dariyus ɗan Ahaswerus, daga zuriyar Mediyawa, wanda aka naɗa sarki bisa mulkin Kaldiyawa; a shekara ta fari ta mulkinsa ni Daniyel na gane ta wurin littattafai yawan shekarun da maganar Ubangiji ta zo wa Irmiya annabi a kansu, cewa zai cika shekara saba’in a cikin kufaituwar Urushalima. Daniyel 9:1, 2.

Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.

Daniyel yana wakiltar mutanen Allah a kwanaki na ƙarshe waɗanda suka gane ma’anar alama ta shekaru saba’in na zaman talala, kuma wannan ganewa yana faruwa kaɗan kafin ƙarshen waɗannan shekaru saba’in na alama. Mutanen Allah sun fahimci zaman talala na shekaru saba’in daidai, amma abin da Daniyel yake wakilta shi ne fahimtar cewa waɗannan shekaru saba’in suna wakiltar lokacin annabci daga 11 ga Satumba, 2001, har zuwa dokar Lahadi. A wajen Daniyel, waɗannan shekarun sun ƙare ne da dokar Sairus, wadda a kwanaki na ƙarshe take wakiltar dokar Lahadi a cikin Amurka.

Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.

Jim kaɗan kafin dokar Lahadi, ana farkar da mutanen Allah zuwa ga fahimtar annabci wadda shekaru saba’in na alama suke wakilta. Waɗannan shekaru na alama sun fara ne da Yehoyakim, wanda yake wakiltar 11 ga Satumba, 2001, sa’ad da, tare da zuwan Musulunci na Kaiton na uku, mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko ya kuma shelanta faɗuwar Babila. Faɗuwar Babila tana wakiltar saƙon mala’ika na biyu, kuma a ranar 11 ga Satumba, 2001, lokacin gwaji na biyu ya fara ga waɗanda suka ci ɓoyayyen littafin da yake cikin hannun mala’ikan. Wannan lokaci, wanda shekaru saba’in na alama suke wakilta, yana ci gaba har zuwa dokar Lahadi.

As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.

Yayinda ƙarshen yake ƙara kusantowa, kamar yadda Daniyel ya misalta a shekara ta fari ta Dariyus, mutanen Allah ana tashe su zuwa ga gwajin siffar dabbar. Tun da farko sun riga sun fahimci waɗansu daga cikin gaskiyoyin da suke da alaƙa da gwajin siffar dabbar, amma ɓangaren da suka zo suka fahimta dab da ƙarshen lokacin annabci na mala’ika na biyu, ya kasance a ɓoye cikin duhu. Kamar yadda Daniyel ya yi nazarin Maganar annabcin Allah, sa’an nan ya fahimci muhimmancin shekaru saba’in, aka bishe shi zuwa addu’a, kamar yadda aka bishe shi zuwa addu’a sa’ad da ya fahimci barazanar mutuwa ko rai ta Nebukadnezzar game da mafarkin siffarsa. A cikin Daniyel sura ta tara, kamar yadda yake a cikin Daniyel sura ta biyu, yayin da Daniyel yake addu’a, ya karɓi hasken annabci.

> 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 9:21, 22.

> Hakika, sa’ad da nake magana cikin addu’a, ga shi, mutumin nan Jibrilu, wanda na gani cikin wahayin a farko, da aka sa ya zo da sauri yana tashi, ya taɓa ni wajen lokacin hadayar yamma. Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito domin in ba ka hikima da fahimta. Daniyel 9:21, 22.

The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.

“hikima da fahimta” da aka ba Daniyel yayin da yake addu’a sun yi daidai da addu’arsa a sura ta biyu.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel 2:17–19.

> Sa’an nan Daniyel ya tafi gidansa, ya kuma sanar da Hananiya, Misha’el, da Azariya, abokansa, wannan al’amari: domin su roƙi jinƙai daga wurin Allah na sama game da wannan asiri; domin kada Daniyel da abokan aikinsa su hallaka tare da sauran masu hikimar Babila. Sa’an nan aka bayyana wa Daniyel asirin cikin wahayin dare. Sa’an nan Daniyel ya yabi Allah na sama. Daniyel 2:17–19.

Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.

A bisa layi, addu’o’in Daniyel guda biyu addu’a ɗaya ce. Dukansu an bayar da su ne a cikin tarihin da ke wakiltar gwajin gani na mala’ika na biyu ta hanyar alama, wanda yake faruwa tsakanin 11 ga Satumba, 2001, da dokar Lahadi mai zuwa nan ba da daɗewa ba. Tare da barazanar mutuwa mai gabatowa daga Nebukadnezzar, da kuma sanin annabci na shekaru saba’in na Irmiya da kuma rantsuwar sau bakwai ta Musa, Daniyel yana yin addu’ar Littafin Firistoci sura ta ashirin da shida, yana kuma roƙon Allah ya bayyana masa asirin annabci na ƙarshe na annabcin Littafi Mai Tsarki. Asirin da Yohanna ya bayyana a matsayin Wahayin Yesu Almasihu.

In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.

A cikin sura ta tara, an tsinci Daniyel a mahadar sauyin mulkoki biyu. Babila ta faɗi yanzu ga hannun Mediyawa da Farisawa, gama shekarar farko ce ta Dariyus; ta haka ne aka sanya mutanen Allah a kwanakin ƙarshe a wurin sauyi wanda aka yi alama da shi a motsin mala’ika na fari da kuma motsin mala’ika na uku.

The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”

Motsin Millerite na Filadelfiya ya sauya zuwa Laodikiya a shekara ta 1856, kuma motsin Laodikiya na Future for America yana sauyawa zuwa motsin Filadelfiya a ƙarshen kwanaki uku da rabi na kasancewa matacce a kan titi a Ru’ya ta Yohanna sura ta goma sha ɗaya. Jarabawar da aka kasa tare da motsin Filadelfiya na Millerites daga 1856 har zuwa 1863, ta kasance dangane da koyarwar “lokuta bakwai.”

The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.

Gwajin motsin Laodiceya na Future for America yana da dangantaka da wajabcin gane halin warwatsarsu, sannan kuma su shiga cikin addu’a da kwarewar Littafin Firistoci ashirin da shida. Daniyel yana a lokacin sauyi tsakanin daulolin Babila da Mediya-Farisa, kuma a gaban ƙarshen lokacin shekaru saba’in da dokar Sairus ta yi wa alama. Shekaru saba’in ne mahallin addu’ar Daniyel, kuma shekaru saba’in suna wakiltar “sau bakwai” na Musa. Duka addu’o’in Daniyel biyu suna daidaita da lokacin sauyi da “sau bakwai” suka yi wa alama a cikin motsin mala’ika na fari, haka kuma a cikin motsin mala’ika na uku.

The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.

“Sirrin” da aka bayyana wa Daniyel shi ne wahayin siffar Nebukadnezzar. “Sirrin” siffar Nebukadnezzar a kwanaki na ƙarshe shi ne cewa tana wakiltar masarautu takwas, ba huɗu ba. A cikin talifofin da suka gabata waɗanda suke cikin rukunin, “Na Takwas daga cikin Bakwai Ne”, an riga an gabatar da wannan gaskiya. A cikin wannan sirrin akwai wahayin lokacin canji sa’ad da na takwas ya iso, wanda yake daga cikin bakwai. “Sirrin” siffar Nebukadnezzar shi ne tabbacin tashin ƙahon Furotestantism na gaskiya da ƙahon Republicanism. Duka waɗannan tashe-tashen suna nuna cewa kowane ƙaho shi ne na takwas, amma daga cikin bakwai yake; kuma sauyin daga na shida zuwa na takwas na duka ƙahonin yana faruwa ne a cikin mahallin annabci na gwaji mai alaƙa da “sau bakwai” na Musa. Canjin yana faruwa ne kamar yadda Daniyel yake wakilta, kafin umarnin Sairus, wanda yake wakiltar dokar Lahadi a Amurka. Sa’an nan a lokacin dokar Lahadi, cikin saurin aukuwa, ana warkar da mummunan raunin mutuwar papacy yayin da papacy ta zama kai na takwas wanda yake daga cikin bakwai, kamar yadda ita ma take bi ta cikin sauyin annabci, kamar yadda siffar Nebukadnezzar a Daniyel sura ta biyu take wakilta.

> Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.

> Saboda haka Daniyel ya shiga wajen Ariyok, wanda sarki ya sa ya hallaka masu hikimar Babila; ya je ya ce masa haka: Kada ka hallaka masu hikimar Babila; ka kai ni gaban sarki, ni kuwa zan bayyana wa sarki fassarar. Sai Ariyok ya kawo Daniyel cikin gaggawa a gaban sarki, ya ce masa haka, Na sami wani mutum daga cikin waɗanda aka kai bauta na Yahuda, wanda zai sanar wa sarki fassarar. Sarki ya amsa ya ce wa Daniyel, wanda sunansa Beltashazar, Kana iya sanar da ni mafarkin da na gani, da kuma fassararsa? Daniyel 2:24–26.

Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.

Da zarar an ba wa Daniyel asirin, sai aka ambaci sunayensa biyun, abin da ke bayyana cewa yana wakiltar mutanen alkawari, waɗanda a kwanaki na ƙarshe suka riga suka tsallaka zuwa motsin Filadelfiya na dubu ɗari da arba'in da huɗu. Yana bayyana halin bawan Allah ta wurin roƙon kada a kashe kowa saboda rashin iyawarsu ta fahimtar “asirin.” An kwatanta halinsa da na Ariyok, bawan Nebukadnezzar wanda yake neman a ba shi yabo a gaban sarki saboda ya gano Daniyel. Sa’an nan Daniyel ya fayyace bambanci tsakanin bayyanar annabci ta gaskiya da ta masu hikimar Babila, sa’ad da ya amsa tambayar Nebukadnezzar da wata tambaya, sannan kuma, ba kamar Ariyok ba, bai yi amfani da fahimtarsa game da “asirin” domin ɗaukaka kansa ba, sai dai ya ɗaukaka Allah na sama.

> Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.

> Daniyel ya amsa a gaban sarki, ya ce, Asirin da sarki ya nema, masu hikima, da masu taurari, da masu sihiri, da bokaye ba za su iya bayyana wa sarki ba; Amma akwai wani Allah a sama mai bayyana asirai, kuma yana sanar da sarki Nebukadnezzar abin da zai faru a kwanaki na ƙarshe. Mafarkinka, da wahayin da suka bayyana a cikin ranka a kan gadonka, su ne waɗannan. Daniyel 2:27, 28.

Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.

Daniyel ya fara gabatar da “asirin” ta wajen bayyana shi a matsayin “asiri” wanda yake bayanin abin da zai kasance a kwanaki na ƙarshe. Asirin tarihin ɓoye na tsawowi bakwai yana bayyana abin da zai kasance a kwanaki na ƙarshe. Mutum-mutumin Nebukadnezzar wani sashe ne na asirin kwanaki na ƙarshe wanda ake warwarewa kaɗan kafin ƙofar jinƙai ta rufe. Ana bayyana shi ne kaɗan kafin ƙofar jinƙai ta rufe, a lokacin sauyi lokacin da ƙahonin biyu na dabbar ƙasa suka zama na takwas wanda yake daga cikin bakwai, kamar yadda Daniyel ya wakilta a shekara ta fari ta Dariyus.

> As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.

> Amma game da kai, ya sarki, tunaninka sun zo cikin zuciyarka a kan gadonka game da abin da zai faru a nan gaba; kuma Shi wanda yake bayyana asirai yana sanar da kai abin da zai faru. Amma game da ni, ba a bayyana mini wannan asiri ba saboda wata hikima da nake da ita fiye da kowane mai rai, sai domin waɗanda za su sanar da fassarar ga sarki, domin kuma ka san tunanin zuciyarka. Daniyel 2:29, 30.

Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.

Daniyel ya tabbatar da gaskiyar da shaidu ta biyu game da cewa mafarkin Nebukadnezzar yana nuni ne da kwanaki na ƙarshe, sa’ad da ya ce, “mai bayyana asirai yana sanar da kai abin da zai faru,” “daga baya.” Sa’an nan Daniyel ya bayyana cewa ba a ba shi asirin domin shi ba, ko domin yana da wata hikima da ta fi ta kowane ɗan adam, amma an ba Nebukadnezzar “asirin” ne “saboda waɗanda za su bayyana fassarar.” An ba da “asirin” ne domin waɗanda za su gabatar da “fassarar” mafarkin ga sarkin ruhaniya na Babila a kwanaki na ƙarshe. An ba da asirin ne musamman domin mutum dubu ɗari da arba’in da huɗu, gama “asirin” yana ga waɗanda suke a kwanaki na ƙarshe waɗanda suke shelanta fāɗuwar Babila ta ƙarshe. Sa’an nan Daniyel ya bayyana mafarkin-siffar da aka ɓoye a cikin duhu, wadda kuma ta haifar da gwajin rai-ko-mutuwa.

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.

> Kai, ya sarki, ka gani, ga kuma wani babban gunki. Wannan babban gunki, wanda haskensa ya yi matuƙar ƙayatarwa, ya tsaya a gabanka; surarsa kuma ta kasance mai ban tsoro. Kan wannan gunki na zinariya ce tsantsa, ƙirjinsa da hannuwansa na azurfa ne, cikinsa da cinyoyinsa na tagulla ne, ƙafafuwansa na ƙarfe ne, sawayensa kuwa wani sashe na ƙarfe ne, wani sashe kuma na lãka. Ka ci gaba da kallo har aka sare wani dutse ba da hannu ba, wanda ya bugi gunkin a sawayensa waɗanda suke na ƙarfe da lãka, ya kuma farfasa su. Sa’an nan kuma ƙarfen, da lãkar, da tagullar, da azurfar, da zinariyar, aka farfasa su gaba ɗaya, suka zama kamar ƙaiƙayin masussukar bazara; iska kuwa ta kwashe su, har ba a sami wani wuri dominsu ba. Dutsen nan kuwa da ya bugi gunkin ya zama babban dutse mai tsayi, ya kuma cika dukan duniya. Wannan shi ne mafarkin; za mu kuma faɗa wa sarki fassararsa a gabansa. Daniyel 2:31–36.

Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.

Mafarkin Nebukadnezzar ya bayyana mulkoki na annabcin Littafi Mai Tsarki tun daga zamaninsa har zuwa kwanaki na ƙarshe, sa’ad da dubu ɗari da arba’in da huɗu, waɗanda Daniyel ya wakilta a gabatarwarsa ga Nebukadnezzar, kuma ta wurin dutsen da aka sare ba da hannu ba, wanda yake hallaka mulkoki na duniya da aka wakilta cikin wannan siffa, wanda daga nan kuma ya zama dutse mai-tsayi da ya cika dukan duniya. Mafarkin game da kwanaki na ƙarshe ne, a wurin sauyin annabci, sa’ad da aka bayyana wa dubu ɗari da arba’in da huɗu asirin annabci na ƙarshe.

As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.

A matsayin tutar alamar ƙahon Furotesta na gaskiya, sai su ɗauki saƙon mala’ika na uku zuwa ga duniya mai mutuwa. Wannan saƙon yana kumbura ya zama babban kira mai ƙarfi a lokacin dokar Lahadi a Amurka, sa’ad da ake tilasta alamar dabbar. Kafin wannan doka, waɗanda Daniyel yake wakilta a kwanaki na ƙarshe za a fuskantar da su da gwajin siffar dabbar. Wannan gwaji gwaji ne na gani, kuma yana buƙatar a ga motsin da ke haifar da dokar Lahadi ta waɗanda Daniyel yake wakilta. Ana gwada su ne domin a gano ko sun zaɓi tsarin aiki na allahntaka wanda yake ba su damar ganin gwajin siffar da yake ɓoye cikin duhu. Gwajinsu ya ƙunshi ƙasƙantar da kai da furci na kansu. Ya ƙunshi amincewa cewa an ba Daniyel fahimta cikin mafarkai da wahayi, domin idan suka ƙi sauraron muryar Daniyel tana kuka a cikin jeji, hakan yana kamar waɗanda a zamanin Almasihu suka ƙi saƙon Yohanna Mai Baftisma.

Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.

’Yar’uwa White ta sanar da mu cewa littattafan Daniyel da Ru’ya ta Yohanna suna cika juna, kuma kalmar “cika” da ta yi amfani da ita tana nufin kaiwa ga kamala. A ƙarshen Yuli, 2023, Zakin ƙabilar Yahuza ya fara warware hatimin Ru’ya ta Yesu Almasihu kamar yadda Ya yi alkawarin zai yi daf da lokacin da ƙofofin jarrabawa suka rufe. A cikin yin haka, Ya bayyana gaskiyoyin Littafi Mai Tsarki waɗanda a da an riga an fahimce su daidai, amma waɗanda yanzu ya kamata a fahimce su a cikin mahallin kwanaki na ƙarshe.

One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.

Ɗaya daga cikin waɗannan gaskiyoyi shi ne shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya. Wata kuma ita ce tarihin da yake cikakken cikar “tsawa bakwai” na Ru’ya ta Yohanna sura ta goma. Ya fito da gaskiyoyi daga tsattsarkan layukan gyare-gyare waɗanda suke magana game da babban baƙin cikin 18 ga Yuli, 2020. Ya yi amfani da alamomin hanya huɗu da suke cikin kowane ɗaya daga cikin tsattsarkan layukan gyare-gyaren, waɗanda suke bayyana tarihin ba da iko ga saƙon farko har zuwa shari’a, a irin salo da ba a taɓa gane shi ba a dā. Daniyel sura ta biyu tana kawo yawancin waɗannan fahimtofi zuwa kamala, ko da yake waɗannan zurfafan gaskiyoyi a ɓoye suke cikin duhu ga waɗanda suka ƙi su ci hanyar bincike da aka bayyana a matsayin Alfa da Omega.

In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.

A ƙarshe, wajen kawo wannan nazarin sura ta biyu ta littafin Daniyel zuwa ƙarshe, za mu taƙaita kuma mu danganta wasu daga cikin gaskiyoyi da alamomin hanya waɗanda sura ta biyu ta Daniyel ta kai ga cikar su. Ta yin haka, muna bayyana cewa asirin da aka bayyana wa Daniyel cikin wahayi na dare yana wakiltar waɗannan gaskiyoyi ne ƙwarai.

We will set forth the summary and conclusion in the next article.

Za mu gabatar da taƙaitawa da ƙarshe a talifi na gaba.

> “The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.

> “Ubangiji yana da kayan aikinsa da Ya keɓe domin su sadu da mutane a cikin kuskurensu da kuma koma-bayansu. An aiko da manzanninsa ne su ɗauki bayyananniyar shaida domin su tashe su daga yanayin barcinsu, su kuma buɗe kalmomin rai masu daraja, Littattafai Masu Tsarki, ga fahimtarsu. Waɗannan mutane ba za su zama masu wa’azi kaɗai ba, sai dai masu hidima, masu ɗaukar haske, amintattun masu tsaro, waɗanda za su ga hatsarin da yake tafe su kuma gargaɗi jama’a. Dole ne su yi kama da Almasihu cikin tsananin himmarsu, cikin hikimar dabara mai tunani, cikin ƙoƙarinsu na kai-tsaye—taƙaice dai, cikin dukan hidimarsu. Ya kamata su kasance da muhimmin haɗin rai da Allah, kuma su zama masu irin wannan sabo da annabce-annabce da kuma darussa na aikace na Tsohon Alkawari da Sabon Alkawari har su iya fito da sababbi da tsofaffi daga taskar maganar Allah.” Testimonies, juzu’i na 5, 251.

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