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# The Book of Daniel - Number One-Hundred and Seventy

Littafin Daniyel - Na Dari da Saba’in

The Citadel of the Soul: Understanding the Divine Enthronement and Transformation in Prophetic Context

Hasumiyar Rai: Fahimtar Naɗa Allah a Kan Karaga da Sauyi a Mahallin Annabci

Author

Jeff Pippenger

Published

March 31, 2024

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The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”

Mabuɗin gano Rasha a matsayin ikon da ya ƙaddamar da yaƙin Yukiren a shekara ta 2014 shi ne “katanga mai ƙarfi,” wadda ita ce kai, ko kuma babban birnin masarautar. Haikalin mutum yana ƙunshe da kai da jiki. Kai shi ne yanayi mafi girma, jiki kuma shi ne yanayi mafi ƙasa. “Lokuta bakwai” da suka ƙare a shekara ta 1844, sa’an nan aka haɗa su da Urushalima, wadda ita ce kan Yahuda. A cikin haikalin da yake Urushalima ne kursiyin sarki yake, shi kuwa ne kan Urushalima, wadda ita ce kan Yahuda. Haɗuwar Allahntaka da ɗan’adam, mai wakiltar hatimin dubu ɗari da arba’in da huɗu, an wakilta ta a matsayin karɓar “tunanin Almasihu.” Tunanin shi ne yanayi mafi girma, saboda haka kuwa shi ne “kai.”

When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.

Sa’ad da waɗanda Daniyel yake wakilta suka ga wahayin haddasawa na mace wanda yake sa su canza su zama cikin surar Almasihu, sun karɓi tunanin Almasihu, wanda shi ne Adamu na biyu, kuma na ruhaniya ne. A wannan lokaci an gicciye ainihin tunaninsu na jiki, wanda suka gada daga Adamu na farko bayan ya fāɗi ya kuma juya tsarin halittarsa. Tunanin jiki, wanda yake yaƙi da dokar Allah, wanda suka karɓa ba bisa zaɓinsu ba a lokacin haihuwarsu, an maye gurbinsa da tunanin Almasihu, wanda suke karɓa bisa ga zaɓinsu, wanda yake cikin cikakkiyar biyayya ga dokar Allah. Sabon tunaninsu da tunanin Almasihu sai su zama tunani ɗaya, kuma dukkansu biyu su zauna tare a kan kursiyin sarauta a wurare na samaniya. Akwai wani wuri a cikin Haikali inda kursiyin Allah yake, kuma ’yan Adam, waɗanda aka halicce su cikin surar Allah, suna da wani keɓaɓɓen wuri a cikin Haikali, wanda aka tsara domin zaman gaban Allah.

That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.

Wurin nan ba ya cikin ƙananan halinsu, wanda mulkin arewa yake wakilta. Yana cikin wurin da mulkin kudu yake wakilta, wato inda Allah ya zaɓa ya sa sunansa, wato halinsa. Wurin yana cikin Urushalima, amma da yake Urushalima ce babban birnin Yahuza, Urushalima ita ce kai, amma kan babban birnin shi ne sarki. Kuma an zaɓi Urushalima ta zama babban birni, haka kuma an zaɓe ta ta zama wurin da Allah zai sa haikalinsa. Sa’an nan cikin haikalinsa Ya sa kursiyinsa. Mulkin kudu yana wakiltar mafi girman halin mutum, amma kuma yana da ɗaki na musamman na kursiyi domin sarki. ’Yar’uwa White ta kira wannan wuri “kagarar” rai. Kagara, a ma’anarta ta ainihi, wuri ne mai katanga.

> “The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.

> “Dukan zuciya ya kamata a ba da ita ga Allah, in ba haka ba gaskiyar Allah ba za ta yi tasirin tsarkakewa a kan rai da hali ba. Amma abin baƙin ciki ne cewa da yawa daga cikin masu ɗaukar sunan Almasihu ba su taɓa ba shi zukatansu cikin sauƙin kai ba. Ba su taɓa sanin nadamar da ke cikin cikakkiyar miƙa kai ga bukatun Kiristanci ba, sakamakon haka ikon gaskiyar da ke canzawa ba ya cikin rayuwarsu; zurfin, laushin tasirin ƙaunar Almasihu ba ya bayyanuwa a cikin rayuwa da hali. Amma wane irin aiki na ciyar da garken Allah za a iya yi da makiyayan mataimaka sun kasance an gicciye su tare da Almasihu, suna kuma rayuwa domin Allah don su yi aiki tare da Babban Makiyayi na garken! Almasihu yana kiran mutane su yi aiki kamar yadda shi ya yi aiki. Akwai bukatar shaida mafi zurfi, mafi ƙarfi, mafi matsa zuciya game da ikon gaskiya kamar yadda ake ganinsa a cikin ainihin ibadar Allah ta rayuwa ta waɗanda suke da’awar sun gaskata da ita. Ƙaunar Mai Ceto a cikin rai za ta kai ga tabbataccen canji a cikin yadda ma’aikata suke yin aiki domin rayukan waɗanda suke hallaka. Sa’ad da gaskiya ta mallaki kagarar rai, Almasihu yana sarauta a cikin zuciya, sa’an nan wakilin ɗan Adam zai iya cewa, ‘An gicciye ni tare da Almasihu; duk da haka ina da rai; amma ba ni ba ne, Almasihu ne yake rayuwa a cikina; rayuwar kuwa da nake rayuwa yanzu cikin jiki, ina rayuwarta ne ta wurin bangaskiya ga Ɗan Allah, wanda ya ƙaunace ni, ya kuma ba da kansa domina.’” Review and Herald, Oktoba 9, 1894.

The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.

“Katangar kariya ta rai” ita ce inda “Kristi yake zaune bisa kursiyi.” Naɗa Kristi a kan kursiyi tana cika ne sa’ad da aka gicciye jiki, kuma jiki bisa ga ma’anar Bulus shi ne ƙananan hali, kuma shi ne mulkin arewa. Wannan shi ya sa annabcin mulkin arewa ya kai ne kawai zuwa 1798. Ƙananan hali ba zai iya haɗuwa da Allahntaka ba; dole ne a sāke shi cikin ƙyaftawar ido a zuwan na biyu. Mulkin kudu kuwa, wanda ya ƙunshi “kai” wato Urushalima, da kuma “kai” wato Wuri Mai Tsarki, ya kai zuwa 1844, domin yana wakiltar mafi girman hali wanda zai iya zaɓar ya gicciye jiki, kuma ta wurin bangaskiya ya shiga cikin katangar kariya ta Wuri Mafi Tsarki, ya kuma zauna a kan kursiyi tare da Kristi. Wurin da wannan haɗuwar da kuma wannan naɗa a kan kursiyi suke faruwa shi ne a cikin katangar kariya ta haikalin mutum. Aya ta goma na sura ta goma sha ɗaya tana bayyana kai a matsayin kagara, amma wannan gaskiya ba ta kafu sai da shaidar Ishaya, wadda take buƙatar a fahimci gaskiyar da ta shafi kagara (katangar kariya) a yadda take aiki a bayyane da kuma a ciki.

> “The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.

> “Kalmar Allah ita ce za ta zama abincinmu na ruhaniya. ‘Ni ne gurasar rai,’ in ji Almasihu; ‘wanda ya zo wurina ba zai ƙara jin yunwa ba har abada; kuma wanda ya gaskata da ni ba zai ƙara jin ƙishirwa ba har abada.’ Duniya tana hallaka saboda rashin tsattsarkar gaskiya marar gaurayawa. Almasihu shi ne gaskiya. Kalmominsa gaskiya ne, kuma suna da ma’ana mafi zurfi fiye da abin da ke bayyana a zahiri, da kuma daraja wadda ta fi kamanninsu marasa ƙawanya. Hankula da Ruhu Mai Tsarki ya raya za su gane darajar waɗannan kalmomi. Sa’ad da aka shafe idanunmu da maganin ido mai tsarki, za mu iya gane duwatsu masu daraja na gaskiya, ko da yake an binne su a ƙarƙashin saman.”

> “Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.

> “Gaskiya mai laushi ce, tsarkakakkiya, mai ɗaukaka. Sa’ad da take tsara hali, rai yakan bunƙasa a ƙarƙashin tasirinta na allahntaka. Kowace rana ya kamata a karɓi gaskiya cikin zuciya. Ta haka ne muke cin maganganun Almasihu, waɗanda ya bayyana cewa ruhu ne da rai. Karɓar gaskiya zai mai da kowane mai karɓarta ɗan Allah, magājin sama. Gaskiyar da ake riƙe da ita da muhimmanci a cikin zuciya ba rubutu ne mai sanyi, matacce ba, amma iko ne mai rai.”

> “Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.

> “Gaskiya mai tsarki ce, ta Allah ce. Ta fi kome ƙarfi kuma ta fi kome iko wajen gina hali bisa kamannin Almasihu. A cikinta akwai cikar farin ciki. Sa’ad da aka riƙe ta da muhimmanci a cikin zuciya, ana fifita ƙaunar Almasihu a kan ƙaunar kowane ɗan adam. Wannan ne Kiristanci. Wannan ne ƙaunar Allah a cikin rai. Ta haka ne gaskiya tsantsa, marar gaurayawa, take mallakar kagarar wanzuwar mutum. Kalmomin nan kuwa suna cika, ‘Sabon zuciya kuma zan ba ku, sabon ruhu kuma zan sa a cikinku.’ Akwai daraja ta ɗaukaka a cikin rayuwar wanda yake rayuwa kuma yake aiki ƙarƙashin tasirin gaskiya mai raya rai.” Review and Herald, February 14, 1899.

That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.

Wannan hangen nesa na tarihin annabci a cikin Daniyel sura ta goma sha ɗaya yana farawa ne sa’ad da aya ta biyu, da shugaban ƙasa na shida kuma mafi wadata, suka yi daidai da kan, wato Rasha, a ayoyi na goma sha ɗaya zuwa goma sha biyar. A cikin wannan tarihin shugaban ƙasa na shida zai zama na takwas, wanda yake daga cikin bakwai, kuma zai yi mulki sa’ad da coci da gwamnati a cikin Amurka suka haɗu wuri guda, suka kuma cika fasikancinsu marar tsarki a aya ta goma sha shida, a cikin dokar Lahadi mai zuwa nan ba da daɗewa ba.

The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.

Tutar da za a ɗaga a sa’an nan za ta fuskanci takaici kuma ta mutu na tsawon kwanaki uku da rabi, wanda a cikin Daniyel goma, kwana ashirin da ɗaya ne. A ƙarshen kwanaki ashirin da ɗaya na makoki na Daniyel, wanda shi ne ƙarshen kwanaki uku da rabi na mutuwa a kan titi ga shaidu biyu, waɗanda su ne waɗanda suke cikin kwarin Ezekiyel, waɗanda su ne matattun ƙasusuwan busassu—akwai saƙon annabci da ke mayar da matattu zuwa rai. Wannan tsari a cikin sura ta goma ta Daniyel, an wakilta shi ta matakai uku.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.

> A rana ta ashirin da huɗu ga watan farko kuwa, sa’ad da nake a gefen babban kogin, wato Hiddekel; sai na ɗaga idanuwana, na duba, ga shi kuma, wani mutum sanye da lilin, an ɗaura masa bel a kugunsa da zinariya mai kyau ta Uphaz. Jikinsa kuma ya yi kama da dutsen beryl, fuskarsa kuma kamar walƙiya, idanunsa kuwa kamar fitilun wuta, hannayensa da ƙafafunsa kuma suna kama da tagulla mai gogewa da haske, muryar kalmominsa kuma kamar muryar taro mai yawa. Ni kuwa, Daniyel, ni kaɗai ne na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta faɗo a kansu, har suka gudu suka ɓuya. Saboda haka aka bar ni ni kaɗai, na ga wannan babban wahayi, ba kuwa wani ƙarfi da ya rage a gare ni; gama kyawuna ya juya a cikina ya zama lalacewa, ban kuwa riƙe wani ƙarfi ba. Duk da haka na ji muryar kalmominsa; da na ji muryar kalmominsa kuwa, sai wani barci mai nauyi ya kama ni ina rusune da fuskata ƙasa. Sai ga shi, wani hannu ya taɓa ni, ya sa ni a kan gwiwoyina da tafin hannuwana. Ya ce mini, Ya Daniyel, kai mutumin da aka ƙauna ƙwarai, ka fahimci kalmomin da nake faɗa maka, ka tsaya daidai; gama yanzu an aiko ni gare ka. Da ya faɗa mini wannan magana kuwa, sai na tsaya ina rawar jiki. Sa’an nan ya ce mini, Kada ka ji tsoro, Daniyel; gama tun daga ranar farko da ka sa ranka ga fahimta, ka kuma ƙasƙantar da kanka a gaban Allahnka, an ji kalmominka, ni kuma na zo saboda kalmominka. Amma shugaban mulkin Farisa ya yi tsayayya da ni kwana ashirin da ɗaya; amma ga shi, Mika’ilu, ɗaya daga cikin manyan shugabanni, ya zo don ya taimake ni; ni kuwa na kasance a can tare da sarakunan Farisa. Yanzu kuwa na zo ne domin in sa ka fahimci abin da zai faru da mutanenka a kwanaki na ƙarshe: gama wahayin har yanzu yana nufin kwanaki masu yawa. Daniyel 10:4–14.

Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”

Daniyel yana a ƙarshen kwanaki ashirin da ɗaya na makoki sa’ad da ya ga wahayin Almasihu kuma ya ji kalmomin Almasihu. Wahayin Kalmar Allah da ake gani da kuma ake furtawa, yana haifar da rarrabuwa tsakanin rukuni biyu, kuma Daniyel ya kasance matacce a kan titi, gama yana “cikin barci mai nauyi.”

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.

> Ya faɗi waɗannan abubuwa; bayan haka kuma ya ce musu, Abokinmu Li’azaru yana barci; amma ni zan tafi domin in tashe shi daga barcin. Sai almajiransa suka ce, Ubangiji, in yana barci, zai warke. Amma Yesu yana magana ne game da mutuwarsa; su kuwa suka ɗauka cewa yana magana ne game da hutu a cikin barci. Sai Yesu ya gaya musu a fili, Li’azaru ya mutu. Yohanna 11:11–14.

Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.

Sa’an nan Jibrilu ya taɓa Daniyel a karo na farko, ya kuma sanar da shi game da gwagwarmayar siyasa da ta kasance tana faruwa yayin da Daniyel yake matacce (a barci), kuma cewa yanzu zai ba da fassarar wahayin da ya riga ya mai da Daniyel cikin siffar Almasihu. Sa’an nan kuma za a taɓa shi a karo na biyu, ta wurin Almasihu da kansa.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.

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

This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.

Wannan ya yi daidai da annabcin farko na Ezekiyel a sura ta talatin da bakwai; domin a cikin annabce-annabce biyu da aka umarci Ezekiyel ya gabatar wa ƙasusuwan matattu da suke cikin kwari, na farko yana ba da surar jiki, amma a lokacin ba su da numfashi, haka kuma ba su da ƙarfin runduna mai ƙarfi. Annabcin Ezekiyel na biyu ne ya sa jikunan suka karɓi numfashi daga iskoki huɗu suka miƙe tsaye a matsayin runduna mai ƙarfi, kuma a taɓawa ta biyu da aka yi wa Daniyel, “babu sauran ƙarfi a cikina, ba kuwa numfashi da ya ragu a cikina.” Sa’an nan kuma aka sake taɓa Daniyel a karo na uku gaba ɗaya, kuma a karo na biyu ta wurin Jibra’ilu.

> Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.

> Sa’an nan kuma wani mai kama da mutum ya zo ya taɓa ni, ya kuma ƙarfafa ni, ya ce, Ya kai mutum ƙaunatacce ƙwarai, kada ka ji tsoro: salama ta tabbata gare ka; ka yi ƙarfi, i, ka yi ƙarfi. Da ya yi mini magana kuwa, sai na sami ƙarfi, na ce, Bari ubangijina ya yi magana; gama ka ƙarfafa ni. Daniyel 10:18, 19.

The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.

Taɓawa ta uku ga Daniyel ita ce annabcin Ezekiyel na biyu, wanda yake kawo jikin zuwa tsayuwa a ƙafafunsu a matsayin runduna mai girma. Annabcinsa yana nufin mutanen da suka gane cewa matattu ne, gama suna cikin makoki, kamar yadda Daniyel ya kasance.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.

> Sa'an nan ya ce mini, Ka yi annabci ga iska, ka yi annabci, ya ɗan mutum, ka ce wa iskar, Ga abin da Ubangiji Allah yana cewa; Ki zo daga kusurwoyin duniya huɗu, ya numfashi, ki hura a kan waɗannan waɗanda aka kashe, domin su rayu. Sai na yi annabci kamar yadda ya umarce ni, numfashin kuma ya shiga cikinsu, suka rayu, suka tsaya a ƙafafunsu, runduna mai girma ƙwarai. Sa'an nan ya ce mini, Ya ɗan mutum, waɗannan ƙasusuwan dukan gidan Isra'ila ne: ga shi, suna cewa, Ƙasusuwanmu sun bushe, begemmu ya lalace: an yanke mu gaba ɗaya. Ezekiyel 37:9–11.

The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.

Ubangiji ya umarci Ezekiyel ya yi annabci, kuma ya gaya musu cewa shaidar gidan Isra’ila ita ce suna matattu, ba tare da bege ba kuma an yanke su daga sauran. Suna makoki, kamar yadda Daniyel ya yi, domin sun karaya saboda annabcin da ya fāɗi na 18 ga Yuli, 2020, kuma a cikin wannan hali, an gaya wa Ezekiyel ya yi annabci.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Saboda haka ka yi annabci, ka ce musu, Ga abin da Ubangiji Allah yana cewa; Ga shi, ya mutanena, zan buɗe kaburburanku, in sa ku fito daga kaburburanku, in kai ku cikin ƙasar Isra’ila. Za ku kuma san ni ne Ubangiji, sa’ad da na buɗe kaburburanku, ya mutanena, na kuma fito da ku daga kaburburanku. Zan kuma sa Ruhuna a cikinku, za ku rayu, in kuma sa ku zauna a cikin ƙasarku ta kanku: sa’an nan za ku san cewa ni Ubangiji na faɗa, na kuma aikata, in ji Ubangiji. Ezekiel 37:12–14.

The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.

Ubangiji, wanda shi ne Mika’ilu shugaban mala’iku, yana buɗe kaburburansu, kuma shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya, waɗanda daga nan sai a tashe su daga matattu, a ba su Ruhu Mai Tsarki, su kuma miƙe tsaye, kamar yadda aka bai wa waɗanda suka miƙe tsaye Ruhu Mai Tsarki sa’ad da aka fitar da su daga kaburburansu a annabcin na biyu na Ezekiyel.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Bayan kwana uku da rabi kuma, Ruhun rai daga wurin Allah ya shiga cikinsu, suka kuma tsaya a kan ƙafafunsu; sai babban tsoro ya kama waɗanda suka gan su. Ru’ya ta Yohanna 11:11.

Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.

Ana wakiltar waɗannan shaidu biyu a matsayin Musa da Iliya, kuma an kuma ta da Musa ta wurin muryar shugaban mala’iku.

> Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.

> Amma Mikâ’ilu shugaban mala’iku, sa’ad da yake jayayya da Iblis yana muhawara game da jikin Musa, bai yi ƙarfin hali ya kawo masa zargi na cin mutunci ba, sai dai ya ce, Ubangiji ya tsauta maka. Yahuda 1:9.

Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.

Mika’ilu, Yarima kuma Shugaban Mala’iku, shi ne Wanda ya zo ya taimaki Jibrilu a cikin sura ta goma ta littafin Daniyel, kuma muryarsa ce take kiran maza da mata zuwa rai.

> For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.

> Gama Ubangiji da kansa zai sauko daga sama da sowa, da muryar shugaban mala’iku, da kuma ƙaho na Allah; matattu kuma cikin Almasihu za su fara tashi. 1 Tassalonikawa 4:16.

Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.

Taɓawa uku na Daniyel suna wakiltar sauyawar motsin Laodikiya na mala’ika na uku, zuwa motsin Filadelfiya na mala’ika na uku, kuma a cikin Daniyel goma, wahayin da yake cika wannan sauyawar daga hoton Laodikiya zuwa hoton Filadelfiya, tarihin annabci ne da aka wakilta a sura ta goma sha ɗaya. Wannan wahayi Ezekiyel ya wakilta shi a matsayin wahayin Musulunci na annoba ta uku. A shekarar 2014, Rasha ta ƙaddamar da yaƙin wakilai na biyu. A shekarar 2015, shugaban ƙasa mafi arziki ya fara ƙoƙarinsa na zama shugaban ƙasa na shida.

In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.

A cikin 2020, wancan shugaban, mai wakiltar ƙahon Republican, an kashe shi ta wurin dabbar marar bangaskiya mai “woke” daga ramin rashin ƙarewa, kuma a cikin wannan shekarar ne aka kuma kashe ƙahon Furotesta na Laodicea. A cikin 2023, ƙahonan biyu suka sāke rayuwa, dukkansu kuma suka fara sauyawarsu zuwa na takwas wanda yake daga cikin bakwai ɗin. Ɗaya yana sauyawa zuwa surar siyasa ta dabbar, yayin da ake haɗa Ikilisiya da Ƙasa tare a cikin Amurka, ɗayan ƙahon kuma yana sauyawa daga surar Laodicea zuwa surar Almasihu. Za a ɗaukaka su duka a dokar Lahadi mai zuwa nan ba da daɗewa ba. Ɗaya zai zama “Alexander Mai Girma”, sarkin farko na sarakuna goma waɗanda suke ba karuwaiyar Roma mulkinsu na bakwai, ɗayan kuma za a ɗaukaka shi a matsayin tuta.

The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.

Wahayin da yake haifar da waɗannan sauye-sauye biyu shi ne tarihin da yake bayyana tsakanin 11 ga Satumba, 2001 da dokar Lahadi. Aya ta goma sha ɗaya, ta Daniyel sura ta goma sha ɗaya, an bayyana ta musamman a cikin ma’anar cewa idan ba za ku gaskata ba, ba za a kafa ku ba.

We will continue this study in the next article.

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

> “Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.

> “Dokokin Littafi Mai Tsarki su zama jagorar rayuwar yau da kullum. Giciyen Almasihu shi ne ya zama jigon magana, yana bayyana darussan da ya wajaba mu koya kuma mu aikata. Dole ne a kawo Almasihu cikin dukan karatu, domin ɗalibai su sha ilimin Allah, kuma su wakilce Shi a cikin hali. Darajarsa ta ƙwarai ita ce ta zama abin nazarinmu cikin lokaci har ma cikin dawwama. Maganar Allah, wadda Almasihu ya faɗa cikin Tsohon Alkawari da Sabon Alkawari, ita ce gurasar da ta sauko daga sama; amma yawancin abin da ake kira kimiyya kamar jita-jitan ƙirƙirar mutum ne, gurbataccen abinci; ba shi ne manna na gaskiya ba.”

> “In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.

> “A cikin maganar Allah ake samun hikima marar tantama, marar ƙarewa—hikimar da ta samo asali, ba daga iyakantacciyar tunani ba, sai dai daga tunanin marar iyaka. Amma da yawa daga abin da Allah ya bayyana cikin maganarsa ya kasance duhu ga mutane, domin an binne lu’ulu’un gaskiya a ƙarƙashin tarkacen hikimar ɗan Adam da al’ada. Ga mutane da yawa, taskokin maganar suna nan a ɓoye, domin ba a neme su da naciya ta gaskiya ba har sai da aka fahimci ƙa’idojin zinariya. Dole ne a binciki maganar domin a tsarkake kuma a shirya waɗanda suke karɓarta su zama ’yan gidan sarauta, ’ya’yan Sarkin sama.”

> “The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.

> Nazarin maganar Allah ya kamata ya maye gurbin nazarin waɗancan littattafan da suka kai tunani cikin sihiri na ruhaniya kuma suka nisantar da su daga gaskiya. Ka’idodinta masu rai, waɗanda aka saƙa cikin rayuwarmu, za su zama kariyarmu cikin gwaje-gwaje da jarabobi; umarninta na allahntaka ne kaɗai hanya zuwa ga nasara. Yayin da gwaji zai zo wa kowane rai, za a yi ridda. Waɗansu za su bayyana a matsayin maciya amana, masu ganganci, masu ɗaukaka kai, kuma masu dogaro da kansu, kuma za su juya baya daga gaskiya, suna tarwatsa bangaskiya. Me ya sa? Domin ba su rayu “ta kowace kalma da ke fitowa daga bakin Allah” ba. Ba su tona zurfi ba kuma ba su tabbatar da tushensu ba.

> “When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.

> “Sa’ad da aka kawo musu kalmomin Ubangiji ta bakin zaɓaɓɓun manzanninsa, sai su yi gunaguni su kuma yi zaton an mai da hanyar ta zama mai tsananin ƙunci. A sura ta shida ta Yohanna muna karanta game da waɗansu da ake ɗauka almajiran Almasihu ne, amma waɗanda, sa’ad da aka gabatar musu da bayyananniyar gaskiya, suka yi fushi, suka daina tafiya tare da Shi. Haka nan ma waɗannan ɗalibai na zahiri za su juya daga wurin Almasihu.” Testimonies, juzu’i na 6, 132.

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