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# The Book of Daniel - Number Thirty-Four

Littafin Daniyel - Na Talatin da Hudu

The Unveiling of Daniel: A Prophetic Journey through Earth’s History and God’s Judgments

Bayyanar Daniyel: Tafiya ta Annabci Cikin Tarihin Duniya da Hukunce-hukuncen Allah

Author

Jeff Pippenger

Published

December 29, 2023

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The first six chapters of the book of Daniel represent the history of the earth beast of Revelation thirteen. The United States (the earth beast), began as the sixth kingdom of Bible prophecy in 1798, when the papacy (the sea beast of Revelation thirteen) received a prophetic deadly wound, and ended its reign as the fifth kingdom of Bible prophecy.

Babi shida na farko na littafin Daniyel suna wakiltar tarihin dabbar ƙasa ta Wahayi sura ta goma sha uku. Amurka (dabbar ƙasa) ta fara a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki a shekara ta 1798, sa’ad da papanci (dabbar teku ta Wahayi sura ta goma sha uku) ya sami rauni mai kisa na annabci, kuma ta ƙare mulkinta a matsayin masarauta ta biyar ta annabcin Littafi Mai Tsarki.

The history of the earth beast is the history of the warning of the approach of God’s judgments. In the beginning of the history of the earth beast, God’s investigative judgment began, and at the ending of the earth beast God’s executive judgment begins. The warning of the approach of God’s investigative judgment, at the beginning, was represented by the first angel’s message of Revelation chapter fourteen, which arrived at the “time of the end” in 1798. The warning of the approach of God’s executive judgment, at the ending is represented as the three angels’ messages of Revelation chapter fourteen, which arrived at the “time of the end” in 1989.

Tarihin dabbar ƙasa shi ne tarihin gargaɗin kusantowar hukuntun Allah. A farkon tarihin dabbar ƙasa, hukuncin bincike na Allah ya fara, kuma a ƙarshen dabbar ƙasa hukuncin zartarwa na Allah yana farawa. Gargaɗin kusantowar hukuncin bincike na Allah, a farkon, an wakilta shi ta saƙon mala’ika na farko na Ru’ya ta Yohanna sura ta goma sha huɗu, wanda ya iso a “lokacin ƙarshe” a shekara ta 1798. Gargaɗin kusantowar hukuncin zartarwa na Allah, a ƙarshen, an wakilta shi a matsayin saƙonnin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu, waɗanda suka iso a “lokacin ƙarshe” a shekara ta 1989.

At every “time of the end” a part of the book of Daniel is unsealed. In the beginning history of the earth beast, in 1798, chapters seven, eight and nine of Daniel were unsealed. Those chapters are represented as the vision of the Ulai River. At the ending history of the earth beast, in 1989, chapters ten, eleven and twelve of Daniel were unsealed. Those chapters are represented as the vision of the Hiddekel River. Whenever the book of Daniel is unsealed, there is a three-step testing process brought upon the generation that is then living.

A kowane “lokacin ƙarshe” ana buɗe wani sashe na littafin Daniyel. A farkon tarihin dabbar duniya, a shekara ta 1798, an buɗe surori na bakwai, takwas, da tara na Daniyel. Waɗannan surorin ana wakilta su a matsayin wahayin Kogin Ulai. A tarihin ƙarshen dabbar duniya, a shekara ta 1989, an buɗe surori na goma, sha ɗaya, da sha biyu na Daniyel. Waɗannan surorin ana wakilta su a matsayin wahayin Kogin Hiddekel. Duk lokacin da aka buɗe littafin Daniyel, ana kawo tsarin gwaji mai matakai uku a kan tsarar da take rayuwa a wancan lokaci.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Sai ya ce, Tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Mutane da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

The three-step testing process is based upon the structure of the Hebrew word that is translated as “truth,” which was created by combining the first, thirteenth and last letters of the Hebrew alphabet. The Hebrew word represents and possesses God’s creative power. All prophetic truth is structured upon that word, as is the three-step testing process in Daniel chapter twelve. The word represents not only God’s creative power, but also Jesus Christ, who is the Truth, and who is also the First and Last, as represented by the first and last letters of the Hebrew alphabet.

Tsarin gwaji mai matakai uku ya ginu ne a kan tsarin kalmar Ibrananci da aka fassara da “gaskiya,” wadda aka ƙirƙira ta hanyar haɗa haruffa na farko, na goma sha uku, da na ƙarshe na baƙaƙen Ibrananci. Kalmar Ibranancin tana wakiltar kuma tana ɗauke da ikon halitta na Allah. Dukan gaskiyar annabci an tsara ta ne a bisa wannan kalmar, haka ma tsarin gwaji mai matakai uku a cikin Daniyel sura ta goma sha biyu. Kalmar ba ikon halitta na Allah kaɗai take wakilta ba, amma kuma Yesu Almasihu, wanda shi ne Gaskiya, kuma wanda shi ma shi ne na Farko da na Ƙarshe, kamar yadda harafin farko da na ƙarshe na baƙaƙen Ibrananci suke wakilta.

The beginning history of the earth beast, when the warning of the approach of the investigative judgment arrived at the time of the end in 1798, is represented by the first angel of Revelation fourteen. The first angel’s message of Revelation chapter fourteen possesses each of the three steps, which are the truth, and that represent the three-step testing process which confronted the generation when the first angel arrived in 1798.

Tarihin farko na dabbar ƙasa, sa’ad da gargaɗin kusantar shari’ar bincike ya iso a lokacin ƙarshe a shekara ta 1798, mala’ika na farko na Ru’ya ta Yohanna sura ta goma sha huɗu ne yake wakilta. Saƙon mala’ika na farko na Ru’ya ta Yohanna sura ta goma sha huɗu ya ƙunshi kowane ɗaya daga cikin matakai uku, waɗanda su ne gaskiya, kuma waɗanda suke wakiltar tsarin gwaji na matakai uku wanda ya fuskanci wannan tsara a lokacin da mala’ika na farko ya iso a shekara ta 1798.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Revelation 14:6, 7.

> Sai na ga wani mala’ika kuma yana tashi a tsakiyar sararin sama, yana ɗauke da madawwamin bishara domin ya yi shelar ta ga mazauna duniya, da kowace al’umma, da kabila, da harshe, da jama’a, yana cewa da babbar murya, Ku ji tsoron Allah, ku kuma ba shi ɗaukaka; gama sa’ar shari’arsa ta zo: ku bauta wa wanda ya halicci sama, da ƙasa, da teku, da maɓuɓɓugan ruwa. Ru’ya ta Yohanna 14:6, 7.

The ending history of the earth beast, when the warning of the approach of the executive judgment arrived at the time of the end in 1989 is represented by the three angels of Revelation chapter fourteen. The three angels of Revelation fourteen represent the three steps, that are the truth, and the three angels represent the three-step testing process which confronted the generation living when the third angel arrived in 1989.

Tarihin ƙarshe na macijin duniya, sa’ad da gargaɗin kusantowar hukuncin aiwatarwa ya iso a lokacin ƙarshe a shekara ta 1989, an wakilta shi ta wurin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Mala’iku uku na Ru’ya ta Yohanna goma sha huɗu suna wakiltar matakai uku, waɗanda su ne gaskiya, kuma mala’iku ukun suna wakiltar tsarin gwaji mai matakai uku wanda ya fuskanci tsarar da take raye a lokacin da mala’ika na uku ya iso a shekara ta 1989.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Sai na ga wani mala’ika dabam yana tashi a tsakiyar sama, yana da bisharar madawwamiya domin ya yi wa’azi ga mazauna duniya, da kowace al’umma, da kabila, da harshe, da jama’a, Yana cewa da babbar murya, Ku ji tsoron Allah, ku ba shi ɗaukaka; gama sa’ar shari’arsa ta zo: ku bauta wa wanda ya yi sama, da ƙasa, da teku, da maɓuɓɓugan ruwaye. Sai wani mala’ika na biyu ya biyo baya, yana cewa, Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta. Sai mala’ika na uku ya bi su, yana cewa da babbar murya, In wani ya yi wa dabbar nan da siffarta sujada, ya kuma karɓi alamar ta a goshinsa, ko a hannunsa, Shi ma zai sha ruwan inabin fushin Allah, wanda aka zuba ba gauraye cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da kibiritu a gaban mala’iku tsarkaka, da kuma a gaban Ɗan Ragon: Kuma hayaƙin azabarsu yana tashi har abada abadin: ba su da hutawa dare ko rana, su da suke yi wa dabbar nan da siffarta sujada, da duk wanda yake karɓar alamar sunanta. A nan ne haƙurin tsarkaka yake: a nan ne waɗanda suke kiyaye dokokin Allah, da bangaskiyar Yesu. Ru’ya ta Yohanna 14:6–12.

The book of Daniel is structured upon the three angels’ messages. That structure is both the three steps of the Hebrew word for “truth”, and the corresponding three-step testing process, but the testing process unfolds upon the historical line of the earth beast of Revelation chapter thirteen (the United States), and also the historical line of the earth beast’s two horns (Republicanism and Protestantism). The history of the United States, beginning in 1798 and continuing until the soon-coming Sunday law, is the same period of history in which the Seventh-day Adventist church exists. The book of Daniel therefore also includes the structure that portrays the history of Adventism, beginning in 1798 and continuing until the soon-coming Sunday law. In doing so, the book of Daniel identifies the same prophetic histories represented in the book of Revelation, and in so doing it provides the first witness that brings to perfection the message of the second witness. The perfection of the two books is accomplished with the same prophetic phenomenon that existed in the relationship of the Old Testament and the New Testament.

Littafin Daniyel an tsara shi ne bisa saƙonnin mala’iku uku. Wannan tsari shi ne matakai uku na kalmar Ibrananci da ke nufin “gaskiya”, kuma shi ne kuma daidai da tsarin gwaji mai matakai uku; amma wannan tsarin gwajin yana bayyana ne a kan layin tarihin dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku (Amurka), haka kuma a kan layin tarihin ƙaho biyu na dabbar ƙasa (Jamhuriyanci da Furotestantanci). Tarihin Amurka, wanda ya fara a 1798 kuma ya ci gaba har zuwa dokar Lahadi da ke gabatowa nan ba da jimawa ba, shi ne wannan lokaci guda na tarihi da cocin Adventist na kwana bakwai take wanzuwa a cikinsa. Saboda haka, littafin Daniyel ya kuma ƙunshi tsarin da ke bayyana tarihin Adventism, wanda ya fara a 1798 kuma ya ci gaba har zuwa dokar Lahadi da ke gabatowa nan ba da jimawa ba. Ta haka, littafin Daniyel yana bayyana irin waɗannan tarihin annabci guda ɗaya da aka wakilta a littafin Ru’ya ta Yohanna, kuma ta yin haka yana ba da shaida ta fari wadda take kai saƙon shaida ta biyu ga kamala. Kammalar littattafan biyu ana cika ta ne da wannan al’amari na annabci ɗaya da ya kasance a cikin dangantakar Tsohon Alkawari da Sabon Alkawari.

> “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

> “Tarihin rayuwa, mutuwa, da tashin Yesu daga matattu, a matsayinsa na Ɗan Allah, ba zai iya tabbatawa gaba ɗaya ba sai da shaidar da take cikin Tsohon Alkawari. An bayyana Almasihu a cikin Tsohon Alkawari sarai kamar yadda aka bayyana shi a cikin Sabon Alkawari. Ɗayan yana ba da shaida game da Mai Ceto mai zuwa, alhali ɗayan kuma yana ba da shaida game da Mai Ceto da ya zo bisa ga yadda annabawa suka yi annabci. Domin a fahimci shirin fansa yadda ya kamata, dole ne a fahimci Nassi na Tsohon Alkawari sosai. Hasken ɗaukaka daga zamanin annabci na dā ne yake bayyana rayuwar Almasihu da koyarwar Sabon Alkawari da tsabta da kuma kyau. Mu’ujizojin Yesu hujja ce ta allahntakarsa; amma hujjoji mafi ƙarfi cewa shi ne Mai Fansar duniya ana same su ne a cikin annabce-annabcen Tsohon Alkawari idan aka kwatanta su da tarihin Sabon Alkawari. Yesu ya ce wa Yahudawa, ‘Ku binciki Littattafai; gama a cikinsu kuke tsammanin kuna da rai madawwami, su ne kuwa waɗanda suke ba da shaida game da ni.’ A wancan lokaci babu wani nassi da yake akwai sai na Tsohon Alkawari; saboda haka umarnin Mai Ceto a bayyane yake.” Spirit of Prophecy, juzu’i na 3, 211.

The “history of the life, death, and resurrection of Jesus,” summarizes Christ’s work for mankind, and witnesses unto the three steps, and those three steps are the “truth.” The Hebrew word “truth,” represents Jesus, who is the first and last, the beginning and ending and the Alpha and Omega, and the word itself consist of the first and last letters representing the same thing, for as Alpha and Omega, Jesus illustrates the end of a thing, with the beginning of a thing. Christ’s life, death and resurrection are truth, for among other things they are represented by three steps, and the first and last step are both “life,” for “life” and “resurrection” are both “life.” The middle letter in the Hebrew word is the thirteenth letter of the alphabet, and thirteen is a symbol of rebellion, and Christ’s death was brought about by the rebellion of Satan and the sons of Adam, who joined in his rebellion.

“Tarihin rayuwa, mutuwa, da tashin Yesu daga matattu,” yana taƙaita aikin Almasihu domin ’yan adam, kuma yana shaida ga matakai uku, kuma waɗannan matakai ukun su ne “gaskiya.” Kalmar Ibrananci ta “gaskiya” tana wakiltar Yesu, wanda shi ne na fari da na ƙarshe, mafari da matuƙa, Alfa da Omega, kuma kalmar da kanta ta ƙunshi haruffan farko da na ƙarshe masu wakiltar abu ɗaya; gama kamar yadda yake Alfa da Omega, Yesu yana bayyana ƙarshen wani abu tare da farkon wani abu. Rayuwa, mutuwa, da tashin Almasihu daga matattu gaskiya ne, gama a cikin sauran abubuwa ana wakilta su da matakai uku, kuma mataki na farko da na ƙarshe dukansu “rayuwa” ne, domin “rayuwa” da “tashi daga matattu” dukansu “rayuwa” ne. Harafin tsakiya a cikin kalmar Ibrananci shi ne harafi na goma sha uku na jerin haruffa, kuma goma sha uku alama ce ta tawaye, mutuwar Almasihu kuwa ta zo ne ta dalilin tawayen Shaidan da ’ya’yan Adamu, waɗanda suka haɗa kai da shi cikin tawayensa.

The understanding of the Revelation of Jesus Christ in the book of Revelation is unsealed just before the close of human probation, and a primary element of the truth unsealed at that time is that Christ is the “truth,” the Alpha and Omega, who places his signature as the Alpha and Omega upon the truths that He has ordained to exist in His Word. When Sister White wrote, “The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New,” she is confirming, for those who will see, that the message of the three angels in Revelation chapter fourteen (which are also structured upon the same three steps, as “life, death and resurrection”), “cannot be fully demonstrated without the evidence contained” in the book of Daniel.

Ana buɗe fahimtar Wahayin Yesu Almasihu a cikin littafin Ru’ya ta Yohanna ne kaɗan kafin rufe lokacin jarrabawar mutum, kuma muhimmin ɓangare na gaskiyar da ake buɗewa a wancan lokaci shi ne cewa Almasihu shi ne “gaskiya,” Alfa da Omega, wanda yake sa hannu nasa a matsayin Alfa da Omega a kan gaskiyoyin da Ya ƙaddara su wanzu a cikin Kalmarsa. Sa’ad da Sister White ta rubuta, “Tarihin rayuwa, mutuwa, da tashin Yesu daga matattu, a matsayin na Ɗan Allah, ba zai iya a nuna shi gaba ɗaya ba sai da shaidar da take cikin Tsohon Alkawari. Ana bayyana Almasihu a cikin Tsohon Alkawari a sarari kamar yadda yake a cikin Sabon,” tana tabbatarwa, ga waɗanda za su gani, cewa saƙon mala’iku uku a Ru’ya ta Yohanna sura ta goma sha huɗu (wanda shi ma aka tsara a bisa waɗannan matakai uku ɗin, wato “rayuwa, mutuwa da tashin matattu”), “ba zai iya a nuna shi gaba ɗaya ba sai da shaidar da take cikin” littafin Daniyel.

She is also identifying that the book of Daniel testifies of a Babylon “to come”, while the book of Revelation testifies of a Babylon that “has come” in the manner predicted by the book of Daniel. Further, the application identifies that “in order to appreciate” the book of Revelation, the book of Daniel “must be thoroughly understood”, for “it is the glorified light” from the book of Daniel “that brings out the life of Christ and the teachings” of the book of Revelation “with clearness and beauty.”

Ita ma tana bayyana cewa littafin Daniyel yana ba da shaida game da wani Babila “mai zuwa”, alhali kuwa littafin Ru’ya ta Yohanna yana ba da shaida game da wani Babila da “ya zo” bisa ga yadda littafin Daniyel ya annabta. Bugu da ƙari, wannan aikace-aikacen yana nuna cewa “domin a iya fahimtar” littafin Ru’ya ta Yohanna, “dole ne a fahimci” littafin Daniyel “sarai”, gama “haske mai ɗaukaka” daga littafin Daniyel ne “ke bayyanar da rai na Almasihu da koyarwar” littafin Ru’ya ta Yohanna “da tsabta da kyau.”

Her words can also be understood to identify that “the miracles of Jesus” represented in the book of Revelation are “a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found” when the prophecies of the book of Daniel are “compared with the history” of the book of Revelation. Further it can be recognized that when “Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me,’” that for spiritual Jews today, the book of Daniel is what testifies of the Revelation of Jesus Christ, and that revelation which is unsealed just before the close of probation is where eternal life is found.

Ana kuma iya fahimtar kalmominta da cewa “mu’ujizai na Yesu” da aka wakilta a cikin littafin Ru’ya ta Yohanna “shaida ce ta allahntakarsa; amma hujjoji mafi ƙarfi cewa shi ne Mai-Fansar duniya ana same su ne” sa’ad da annabce-annabcen littafin Daniyel aka “kwatanta su da tarihi” na littafin Ru’ya ta Yohanna. Bugu da ƙari, ana iya gane cewa lokacin da “Yesu ya ce wa Yahudawa, ‘Ku binciki Nassosi; gama a cikinsu kuke zaton kuna da rai madawwami, su ne kuwa suke ba da shaida a kaina,’” cewa ga Yahudawa na ruhaniya na yau, littafin Daniyel shi ne abin da ke ba da shaida game da Ru’ya ta Yesu Almasihu, kuma wannan ru’ya da aka warware hatiminta gab da ƙarshen lokacin jarrabawa a cikinta ne ake samun rai madawwami.

The book of Daniel sets forth the prophetic truths that are brought to perfection in the book of Revelation. It is structured upon the three steps that are represented by the Hebrew word for “truth”, and therefore the book itself represents a test for the generation when these facts are unsealed and revealed. Jesus Himself, as the Alpha and Omega, is directly emphasized in the very first words and chapter of the book of Revelation. These articles have also shown that Daniel chapter one possesses the same prophetic structure and characteristics of the first angel’s message of Revelation chapter fourteen.

Littafin Daniyel yana bayyana gaskiyoyin annabci waɗanda aka kai ga cikarsu a littafin Ru’ya ta Yohanna. An gina shi bisa matakai uku da kalmar Ibrananci ta “gaskiya” take wakilta, sabili da haka littafin kansa yana wakiltar gwaji ga tsarar da ake buɗe waɗannan bayanai a gare ta, a kuma bayyana su. Yesu da kansa, a matsayin Alfa da Omega, an jaddada shi kai tsaye a cikin kalmomi na farko da kuma sura ta farko na littafin Ru’ya ta Yohanna. Waɗannan maƙaloli sun kuma nuna cewa Daniyel sura ta ɗaya tana ɗauke da irin wannan tsarin annabci da halayen saƙon mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu.

The first angel’s message and Daniel chapter one, both identify the three-step testing process that is the signature of Alpha and Omega. The chapter begins with literal Babylon conquering literal Judah, and the book leads to the last battle between Babylon and Judah represented in the last six verses of Daniel chapter eleven. In those verses spiritual Babylon is conquered by spiritual Judah, just as Michael stands up and human probation closes. Those verses represent the end of the prophetic history of the war between Babylon and Judah. In those verses, the healing of the deadly wound is illustrated.

Saƙon mala’ika na fari da kuma Daniyel sura ta ɗaya, dukansu suna bayyana tsarin gwaji mai matakai uku wanda shi ne hatimin Alfa da Omega. Surar ta fara ne da Babila ta zahiri tana cin Yahuza ta zahiri da yaƙi, kuma littafin yana kaiwa ga yaƙi na ƙarshe tsakanin Babila da Yahuza wanda aka wakilta a cikin ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya. A cikin waɗannan ayoyi, Babila ta ruhaniya tana samun nasara a kansa ta Yahuza ta ruhaniya, daidai lokacin da Mika’ilu ya tashi, kuma lokacin jarrabawar ɗan Adam ya ƙare. Waɗannan ayoyi suna wakiltar ƙarshen tarihin annabci na yaƙin tsakanin Babila da Yahuza. A cikin waɗannan ayoyi, an kwatanta warakar mummunan raunin.

The verses that describe the healing of the deadly wound begins with verse forty of Daniel eleven, which begins with the words, “And at the time of the end.” The “time of the end” in the verse represents 1798, when the papacy was delivered its deadly wound. The verses then tell the story of how the deadly wound is healed, as the papacy conquers, first its enemy, the king of the south (the Soviet Union), second its ally, the glorious land (the United States), and third its victim, Egypt (the United Nations). In verse forty-five the papacy (the king of the north), comes to its end, with none to help. The story of the healing of the deadly wound of the papacy in the verses begins with the fall of the papacy in 1798, and it ends with the final rise and fall of the papacy. The verses between the opening of the passage and the closing of the passage identify the rebellion in the middle.

Ayoyin da suke bayyana warkewar mummunan raunin nan mai kisa sun fara da aya ta arba’in ta Daniyel goma sha ɗaya, wadda ta fara da kalmomin nan, “Kuma a lokacin ƙarshe.” “Lokacin ƙarshe” a cikin ayar yana wakiltar shekara ta 1798, lokacin da aka yi wa ikon Paparoma mummunan rauninsa mai kisa. Sai ayoyin su ci gaba da ba da labarin yadda aka warkar da wannan mummunan rauni mai kisa, yayin da ikon Paparoma yake cin nasara a kan, da fari maƙiyinsa, sarkin kudu (Tarayyar Soviet), da na biyu abokinsa, ƙasa mai ɗaukaka (Amurka), da na uku wanda ya zama abin da ya ci zarafinsa, Masar (Majalisar Ɗinkin Duniya). A aya ta arba’in da biyar ikon Paparoma (sarkin arewa) ya kai ga ƙarshensa, ba tare da wani ya taimake shi ba. Labarin warkewar mummunan raunin nan mai kisa na ikon Paparoma a cikin waɗannan ayoyi ya fara da fāɗuwar ikon Paparoma a shekara ta 1798, kuma ya ƙare da tashi ta ƙarshe da kuma fāɗuwar ikon Paparoma. Ayoyin da suke tsakanin buɗewar wannan nassi da rufe wannan nassi suna bayyana tawayen da yake a tsakiya.

The Hebrew word for “truth” was created by the first letter, the thirteenth letter and the last letter of the Hebrew alphabet being combined. Thirteen is a number that symbolizes rebellion, and the history between the first and the last. In the final passage of prophecy in the book of Daniel, the same warfare that is represented in the very first verses of the book is represented. Those verses introduce chapter one, where we find the three-step testing process that is the truth. Then in the final passage we find the same three steps as it begins with the first fall of the papacy and ends with the last fall of the papacy, and couched in the middle is the rebellion of the last days.

An ƙirƙiri kalmar Ibrananci domin “gaskiya” ta haɗin harafi na farko, harafi na goma sha uku, da harafi na ƙarshe na baƙaƙen Ibrananci. Goma sha uku lamba ce da take wakiltar tawaye, da tarihin da yake tsakanin na farko da na ƙarshe. A cikin sashe na ƙarshe na annabci a cikin littafin Daniyel, ana wakilta irin wannan yaƙin da aka wakilta a cikin ayoyi na farko-farko na littafin. Waɗannan ayoyin suna gabatar da sura ta ɗaya, inda muke samun matakai uku na gwaji waɗanda su ne gaskiya. Sa’an nan kuma a cikin sashe na ƙarshe muna samun waɗannan matakai uku ɗin nan ma, domin yana farawa da faɗuwar farko ta papanci, ya ƙare da faɗuwar ƙarshe ta papanci, kuma a tsakiyarsa an ƙunsa tawayen kwanaki na ƙarshe.

Within those final six verses of Daniel chapter eleven, is a second witness to the truth, for the first geographical power the papacy needed to overthrow (the king of the south) is a symbol of the dragon power, as is the last of the three geographical powers (Egypt). The three-step conquering that is necessary for the deadly wound to be healed, begins with the king of the south that is a symbol of the dragon power of atheism, and the last of the three powers, represented by Egypt, is the primary biblical symbol of the atheism associated with the dragon. In fact, the word translated as “south” in verse forty of the passage is “negeb,” which is sometimes translated as Egypt. The three obstacles have the signature of truth, for the first obstacle is the last obstacle. The power in the middle is the glorious land (the United States). The United States is where the rebellion of the Sunday law is brought about, and the symbol of the United States when it began was thirteen colonies.

A cikin waɗannan ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya, akwai shaida ta biyu ga gaskiya, domin ikon ƙasa na farko da papacy ta buƙaci ta rinjaya (sarkin kudu) alama ce ta ikon maciji, kamar yadda na ƙarshe cikin ikoki uku na ƙasa (Masar) yake. Cin nasara ta matakai uku da ake bukata domin a warkar da mummunan raunin, tana farawa da sarkin kudu wanda alama ce ta ikon maciji na rashin yarda da Allah, kuma na ƙarshe cikin ikoki ukun, wanda Masar take wakilta, shi ne babban alamar Littafi Mai Tsarki ta rashin yarda da Allah da ake dangantawa da maciji. A gaskiya, kalmar da aka fassara da “kudu” a aya ta arba’in na wannan nassi ita ce “negeb,” wadda a wasu lokuta ake fassara ta da Masar. Waɗannan cikas uku suna ɗauke da hatimin gaskiya, domin cikas na farko shi ne cikas na ƙarshe. Ikon da yake tsakiya shi ne ƙasa mai ɗaukaka (Amurka). Amurka ita ce inda aka kawo tayarwar dokar Lahadi, kuma alamar Amurka a lokacin da ta fara ita ce ƙoloni goma sha uku.

The signature of Alpha and Omega pervades the book of Daniel, and provides the witness that, when brought together with the book of Revelation, establishes the divinity of Jesus Christ. In terms of Daniel chapter twelve, and the three-step testing process that occurs in the generation when the book is unsealed; to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as the wicked. In terms of Revelation chapter fourteen, to reject the revelation of the structure of the book of Daniel, is to be among those that are identified as worshipping the beast and his image.

Sa hannun Alfa da Omega ya game littafin Daniyel duka, kuma yana ba da shaidar da, idan aka haɗa ta da littafin Ru’ya ta Yohanna, take tabbatar da allahntakar Yesu Almasihu. Dangane da Daniyel sura ta goma sha biyu, da kuma matakin gwaji mai matakai uku da yake faruwa a cikin tsara lokacin da aka buɗe littafin; ƙin karɓar wahayi game da tsarin littafin Daniyel, shi ne kasancewa cikin waɗanda aka bayyana a matsayin mugaye. Dangane da Ru’ya ta Yohanna sura ta goma sha huɗu, ƙin karɓar wahayi game da tsarin littafin Daniyel, shi ne kasancewa cikin waɗanda aka bayyana a matsayin masu yi wa dabbar da siffarta sujada.

The book of Revelation identifies that just before probation closes the Revelation of Jesus Christ is unsealed, and the Revelation of Jesus Christ includes the unsealing of the structure of the book of Daniel.

Littafin Ru’ya ta bayyana cewa kafin ƙarewar lokacin gwaji kaɗan, ana buɗe Ru’ya ta Yesu Kristi, kuma Ru’ya ta Yesu Kristi ta ƙunshi buɗewar tsarin littafin Daniyel.

> “Honored by men with the responsibilities of state and with the secrets of kingdoms bearing universal sway, Daniel was honored by God as His ambassador, and was given many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters 7 to 12 of the book bearing his name, were not fully understood even by the prophet himself; but before his life labors closed, he was given the blessed assurance that ‘at the end of the days’—in the closing period of this world’s history—he would again be permitted to stand in his lot and place. It was not given him to understand all that God had revealed of the divine purpose. ‘Shut up the words, and seal the book,’ he was directed concerning his prophetic writings; these were to be sealed ‘even to the time of the end.’ ‘Go thy way, Daniel,’ the angel once more directed the faithful messenger of Jehovah; ‘for the words are closed up and sealed till the time of the end…. Go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’ Daniel 12:4, 9, 13.

> “Mutane sun girmama Daniyel da alhakin mulki da kuma asiran masarautu masu mulkin sararin duniya baki ɗaya, kuma Allah ya girmama shi a matsayin jakadansa, ya kuma ba shi wahayi masu yawa game da asiran zamanai masu zuwa. Annabce-annabcensa masu banmamaki, kamar yadda ya rubuta su a cikin surori 7 zuwa 12 na littafin da yake ɗauke da sunansa, ba a fahimce su gaba ɗaya ba har ma da annabin kansa; amma kafin aikin rayuwarsa ya ƙare, an ba shi tabbaci mai albarka cewa ‘a ƙarshen kwanaki’—a lokacin rufe tarihin wannan duniya—za a sake ba shi damar ya tsaya a cikin rabonsa da matsayinsa. Ba a ba shi ya fahimci dukan abin da Allah ya bayyana game da nufin Allahntaka ba. An umarce shi game da rubuce-rubucensa na annabci cewa, ‘Ka rufe kalmomin, ka kuma hatimce littafin’; za a hatimce su ‘har zuwa lokacin ƙarshe.’ ‘Ka tafi hanyarka, Daniyel,’ mala’ikan ya sāke umartar amintaccen manzon Jehobah; ‘gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe…. Kai fa, ka tafi hanyarka har ƙarshe ya zo: gama za ka huta, ka kuma tsaya a cikin rabonka a ƙarshen kwanaki.’ Daniyel 12:4, 9, 13.”

> “As we near the close of this world’s history, the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living. With them should be linked the teachings of the last book of the New Testament Scriptures. Satan has led many to believe that the prophetic portions of the writings of Daniel and of John the revelator cannot be understood. But the promise is plain that special blessing will accompany the study of these prophecies. ‘The wise shall understand’ (verse 10), was spoken of the visions of Daniel that were to be unsealed in the latter days; and of the revelation that Christ gave to His servant John for the guidance of God’s people all through the centuries, the promise is, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.” Prophets and Kings, 547.

> “Yayin da muke kusantar ƙarshen tarihin wannan duniya, annabce-annabcen da aka rubuta ta wurin Daniyel suna bukatar kulawa ta musamman daga gare mu, domin suna da alaƙa da ainihin lokacin da muke rayuwa a ciki. Tare da su kuwa ya kamata a haɗa koyarwar littafi na ƙarshe na Nassosin Sabon Alkawari. Shaidan ya sa mutane da yawa suka gaskata cewa ba za a iya fahimtar ɓangarorin annabci na rubuce-rubucen Daniyel da na Yahaya mai karɓar wahayi ba. Amma alkawarin a bayyane yake cewa wata albarka ta musamman za ta kasance tare da nazarin waɗannan annabce-annabce. ‘Masu hikima za su fahimta’ (aya ta 10), an faɗi haka game da wahayin Daniyel waɗanda za a buɗe a kwanaki na ƙarshe; kuma game da wahayin da Almasihu ya ba bawansa Yahaya domin shiryar da mutanen Allah a dukan ƙarnuka, alkawarin shi ne, ‘Mai albarka ne wanda yake karantawa, da waɗanda suke jin kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a cikinsa.’ Ru’ya ta Yohanna 1:3.” Annabawa da Sarakuna, 547.

Speaking in the future tense to her day and age, Sister White stated, “as we near the close of this world’s history”, “‘the wise will understand,” that “the prophecies recorded by Daniel demand our special attention, as they relate to the very time in which we are living.” The “many revelations of the mysteries of ages to come. His wonderful prophecies, as recorded by him in chapters seven to twelve of the book bearing his name,” are “to be unsealed in the latter days.”

Da take magana cikin yanayin gaba ga zamaninta da ƙarninta, ’Yar’uwa White ta bayyana cewa, “yayin da muke kusantar ƙarshen tarihin wannan duniya”, “‘masu hikima za su fahimta,’” cewa “annabce-annabcen da Daniyel ya rubuta suna bukatar kulawa ta musamman daga gare mu, domin suna da alaƙa da ainihin lokacin da muke rayuwa a cikinsa.” “Yawancin wahayin asirai na zamanai masu zuwa. Annabce-annabce nasa masu ban al’ajabi, kamar yadda ya rubuta su a babi na bakwai zuwa na goma sha biyu na littafin da ke ɗauke da sunansa,” “za a buɗe su a kwanaki na ƙarshe.”

When the book of Daniel is unsealed, it produces a three-step purification process, that tests the generation that is living when the Lion of the tribe of Judah gives the book of Daniel to His people. In Revelation ten, Sister White informs us the angel that descended was “no less a personage than Jesus Christ.” In Revelation ten, the angel had a little book open in His hand, that John was commanded to take and eat. That book was unsealed by the Lion of the tribe of Judah, who is no less a personage than Jesus Christ, so the book John was commanded to eat was the little book of Daniel.

Sa’ad da aka buɗe littafin Daniyel, yana haifar da tsarin tsarkakewa mai matakai uku, wanda yake gwada tsarar da take raye a lokacin da Zakin kabilar Yahuza ya ba mutanensa littafin Daniyel. A cikin Ru’ya ta Yohanna sura ta goma, Sister White ta sanar da mu cewa mala’ikan da ya sauko “ba wani ne ƙasa da Yesu Almasihu ba.” A cikin Ru’ya ta Yohanna sura ta goma, mala’ikan yana riƙe da ƙaramin littafi a buɗe a hannunsa, wanda aka umarci Yohanna ya karɓa ya ci. Wannan littafi Zakin kabilar Yahuza ne ya buɗe, wanda ba wani ne ƙasa da Yesu Almasihu ba; saboda haka, littafin da aka umarci Yohanna ya ci shi ne ƙaramin littafin Daniyel.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.

> “Zakin ƙabilar Yahuza ne ya warware hatimin littafin, ya kuma ba wa Yohanna wahayin abin da zai kasance a waɗannan kwanaki na ƙarshe.

> “Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.

> “Daniyel ya tsaya cikin rabonsa domin ya ba da shaidarsa wadda aka hatimce har zuwa lokacin ƙarshe, sa’ad da ya kamata a yi shelar saƙon mala’ika na fari ga duniyarmu. Waɗannan al’amura suna da muhimmanci marar iyaka a cikin waɗannan kwanaki na ƙarshe; amma yayin da ‘za a tsarkake mutane da yawa, a mai da su farare, a kuma gwada su,’ ‘mugaye za su aikata mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta.’ Gaskiya ne ƙwarai haka! Zunubi shi ne keta dokar Allah; kuma waɗanda ba za su karɓi haske game da dokar Allah ba, ba za su fahimci shelar saƙonnin mala’ika na fari, na biyu, da na uku ba. An buɗe littafin Daniyel a cikin wahayi zuwa ga Yohanna, kuma yana kai mu gaba zuwa al’amuran ƙarshe na tarihin wannan duniya.”

> “Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 115.

> “Shin ’yan’uwanmu za su riƙa tuna cewa muna rayuwa ne a tsakiyar hatsarorin kwanaki na ƙarshe? Ku karanta Ru’ya ta Yohanna tare da Daniyel. Ku koyar da waɗannan abubuwa.” Testimonies to Ministers, 115.

To reject the revelation of the structure of the book of Daniel, that is now being unsealed, is to be among those that are identified as the wicked. The first six chapters of Daniel establish the prophetic structure that represents the prophetic history of Adventism, the earth beast, the seventy symbolic years of Isaiah chapter twenty-three, the two horns of Protestantism and Republicanism, the prophetic history of the first and second angels’ messages, and the history of the three angels’ messages. The last six chapters of Daniel identify the prophetic messages that are unsealed in the beginning and ending of all these previously mentioned histories.

Ƙin karɓar wahayin tsarin littafin Daniyel, wanda yanzu ake kwance masa hatimi, yana nufin kasancewa cikin waɗanda aka ayyana a matsayin mugaye. Surori shida na farko na Daniyel suna kafa tsarin annabci wanda yake wakiltar tarihin annabci na Adventism, dabbar ƙasa, shekaru saba’in na alama na Ishaya sura ta ashirin da uku, ƙahonin biyu na Furotestantanci da Republicanism, tarihin annabcin saƙonnin mala’ika na farko da na biyu, da kuma tarihin saƙonnin mala’iku uku. Surori shida na ƙarshe na Daniyel suna bayyana saƙonnin annabci waɗanda ake kwance hatiminsu a farkon da kuma ƙarshen dukan waɗannan tarihin da aka ambata a baya.

Chapter one of Daniel is the history of the movement of the first angel, in the beginning of the history of the earth beast. Chapters one through three is the history of the movement of the third angel, at the ending of the history of the earth beast. Chapter four is to be aligned with chapter one, as the beginning, and chapters five and six, are to be aligned with chapters one through three, as the ending. The increase of knowledge that is represented in chapters seven, eight and nine is to be aligned with chapter one as the beginning history. The increase of knowledge that is represented in chapters ten, eleven and twelve is to be aligned with chapters one through three as the ending history.

Babi na ɗaya na Daniyel shi ne tarihin motsin mala’ika na fari, a farkon tarihin dabbar ƙasa. Babi na ɗaya zuwa na uku su ne tarihin motsin mala’ika na uku, a ƙarshen tarihin dabbar ƙasa. Babi na huɗu ya kamata a daidaita shi da babi na ɗaya, a matsayin farko, kuma babi na biyar da na shida kuma, ya kamata a daidaita su da babi na ɗaya zuwa na uku, a matsayin ƙarshen. Ƙaruwar ilimi da ake wakilta a babi na bakwai, na takwas da na tara ya kamata a daidaita ta da babi na ɗaya a matsayin tarihin farko. Ƙaruwar ilimi da ake wakilta a babi na goma, na goma sha ɗaya da na goma sha biyu ya kamata a daidaita ta da babi na ɗaya zuwa na uku a matsayin tarihin ƙarshen.

Line upon line, this application identifies the beginning history of the earth beast as chapters one, four, seven, eight and nine. The application also identifies the ending history of the earth beast as chapters one through three, chapters five, six and ten through twelve. Thus, the book of Daniel is set forth as both the beginning and the ending of the earth beast.

Layi a kan layi, wannan aikace-aikacen yana gano tarihin farkon dabbar ƙasa a matsayin surori na ɗaya, huɗu, bakwai, takwas da tara. Aikace-aikacen kuma yana gano tarihin ƙarshen dabbar ƙasa a matsayin surori na ɗaya zuwa uku, surori na biyar, shida, da goma zuwa goma sha biyu. Saboda haka, an gabatar da littafin Daniel a matsayin duka farkon da ƙarshen dabbar ƙasa.

The beginning of the earth beast can then be identified as Daniel chapter one, for chapter four, is to go over the top of chapter one (line upon line). Chapters seven, eight and nine are also to go over the top of chapter one. Therefore, the beginning of the history of the earth beast is represented by Daniel chapter one.

Sa’an nan ana iya gane farkon dabbar ƙasa a matsayin Daniel sura ta ɗaya, gama sura ta huɗu za ta shimfiɗu a kan sura ta ɗaya (layi bisa layi). Haka kuma, surori na bakwai, takwas, da tara su ma za su shimfiɗu a kan sura ta ɗaya. Saboda haka, farkon tarihin dabbar ƙasa yana wakiltuwa da Daniel sura ta ɗaya.

So too, with the ending of the earth beast. The ending of the history of the earth beast is represented by chapters one through three, and chapters five, six, ten, eleven and twelve are to go over the top of the first three chapters (line upon line), thus the ending of the history of the earth beast is represented by the first three chapters of Daniel.

Haka ma, game da ƙarshen dabbar ƙasa. Ƙarshen tarihin dabbar ƙasa an wakilta shi ta wurin surori na ɗaya zuwa na uku, kuma surori na biyar, na shida, na goma, na goma sha ɗaya da na goma sha biyu za su zo a bisa surori uku na farko (layi bisa layi); saboda haka, ƙarshen tarihin dabbar ƙasa an wakilta shi ta wurin surori uku na farko na Daniyel.

Chapter one represents the beginning and then chapters one through three represent the ending, and the structure of one and then three, identifies that the prophetic structure of the book of Daniel, is identical to the prophetic structure of the three angels of Revelation fourteen. There as in Daniel, the first angel represents a separate history, but is also one third of the history of the three angels. Simultaneously, as this recognition identifies and emphasizes the three and one combination, it is also the structure of the Hebrew word truth, which represents not only Christ, and the creative power of God, but also a three-step testing and purification process, that is represented in both Daniel chapter one, and then again in Daniel chapters one through three.

Babi na ɗaya yana wakiltar mafari, sa’an nan kuma babi na ɗaya zuwa na uku suna wakiltar ƙarshe; kuma tsarin ɗaya sa’an nan kuma uku yana nuna cewa tsarin annabcin littafin Daniyel daidai yake da tsarin annabcin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. A can, kamar yadda yake cikin Daniyel, mala’ika na fari yana wakiltar tarihin da ya keɓanta, amma kuma shi ne kashi ɗaya cikin uku na tarihin mala’iku ukun. A lokaci guda, kamar yadda wannan ganewa yake bayyana kuma yake jaddada haɗuwar uku da ɗaya, haka kuma shi ne tsarin kalmar Ibrananci “gaskiya,” wadda ba kawai tana wakiltar Almasihu da ikon halittar Allah ba, amma kuma tana wakiltar tsari na gwaji da tsarkakewa mai matakai uku, wanda aka wakilta duka a cikin Daniyel sura ta ɗaya, sa’an nan kuma a cikin Daniyel surori na ɗaya zuwa na uku.

Jesus, who is the truth, is also the First and the Last, and in that regard the history of the movement of the first angel is repeated to the very letter in the history of the three angels, so it is prophetically acceptable to place the first three chapters of Daniel over the top of Daniel chapter one, for the beginning always illustrates the ending. The book of Daniel then becomes the “little book” that is in the angel’s hand, for the “little book” of Daniel can be fully represented in Daniel chapter one.

Yesu, wanda shi ne gaskiya, shi ma shi ne na Farko da na Ƙarshe, kuma dangane da wannan, tarihin motsin mala’ika na fari yana maimaituwa dalla-dalla iri ɗaya a cikin tarihin mala’ikun uku, saboda haka a ma’anar annabci abin karɓa ne a ɗora surori uku na farko na littafin Daniyel a kan babi na ɗaya na Daniyel, gama farkon koyaushe yana kwatanta ƙarshe. Saboda haka littafin Daniyel ya zama “ɗan littafi” wanda yake a hannun mala’ikan, domin “ɗan littafin” Daniyel ana iya cikakken wakilta shi a cikin Daniyel babi na ɗaya.

We will continue our study of the book of Daniel in the next article.

Za mu ci gaba da nazarin littafin Daniyel a cikin talifi na gaba.

> “Among those sought for by the officers who were preparing to fulfill the provisions of the royal decree, were Daniel and his friends. When told that according to the decree they also must die, ‘with counsel and wisdom’ Daniel inquired of Arioch, the captain of the king’s guard, ‘Why is the decree so hasty from the king?’ Arioch told him the story of the king’s perplexity over his remarkable dream, and of his failure to secure help from those in whom he had hitherto placed fullest confidence. Upon hearing this, Daniel, taking his life in his hands, ventured into the king’s presence and begged that time be granted, that he might petition his God to reveal to him the dream and its interpretation.

> “Daga cikin waɗanda jami’an da suke shirye-shiryen aiwatar da tanade-tanaden umarnin sarauta suke nema, akwai Daniyel da abokansa. Da aka gaya musu cewa bisa ga umarnin su ma dole su mutu, sai Daniyel, ‘cikin shawara da hikima,’ ya tambayi Ariyok, shugaban matsaran sarki, ya ce, ‘Me ya sa umarnin ya fito da gaggawa haka daga wurin sarki?’ Ariyok kuwa ya ba shi labarin rikicewar da sarki yake ciki game da mafarkinsa mai banmamaki, da kuma gazawarsa ta samun taimako daga waɗanda a cikinsu ya zuwa yanzu ya fi dora cikakkiyar amincewarsa. Da jin haka, Daniyel, yana riƙe da ransa a tafin hannunsa, ya yi ƙarfin hali ya shiga gaban sarki, ya roƙa a ba shi lokaci, domin ya roƙi Allahnsa ya bayyana masa mafarkin da fassararsa.”

> “To this request the monarch acceded. ‘Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions.’ Together they sought for wisdom from the Source of light and knowledge. Their faith was strong in the consciousness that God had placed them where they were, that they were doing His work and meeting the demands of duty. In times of perplexity and danger they had always turned to Him for guidance and protection, and He had proved an ever-present help. Now with contrition of heart they submitted themselves anew to the Judge of the earth, pleading that He would grant them deliverance in this their time of special need. And they did not plead in vain. The God whom they had honored, now honored them. The Spirit of the Lord rested upon them, and to Daniel, ‘in a night vision,’ was revealed the king’s dream and its meaning.

> “Sarkin ya amince da wannan roƙo. ‘Sa’an nan Daniyel ya tafi gidansa, ya kuma sanar da Hananiya, Misha’el, da Azariya, abokansa, wannan al’amari.’ Tare suka nemi hikima daga wajen Tushen haske da ilimi. Bangaskiyarsu ta kasance mai ƙarfi cikin sanin cewa Allah ne ya sa su a inda suke, cewa suna yin aikinsa ne kuma suna cika abin da nauyi ya rataya a kansu. A lokutan ruɗani da haɗari kullum sun juya gare Shi domin shiriya da kariya, kuma Ya kasance a gare su taimako mai kasancewa a shirye koyaushe. Yanzu kuwa, da nadamar zuciya, suka sake miƙa kansu ga Alƙalin dukan duniya, suna roƙon cewa Ya ba su kuɓuta a wannan lokaci na bukatarsu ta musamman. Kuma ba su yi roƙo a banza ba. Allahn da suka girmama, yanzu shi ne ya girmama su. Ruhun Ubangiji ya sauko a kansu, kuma ga Daniyel, ‘a cikin wahayin dare,’ aka bayyana mafarkin sarkin da ma’anarsa.”

> “Daniel’s first act was to thank God for the revelation given him. ‘Blessed be the name of God forever and ever,’ he exclaimed; ‘for wisdom and might are His: and He changeth the times and the seasons: He removeth kings, and setteth up kings: He giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: He knoweth what is in the darkness, and the light dwelleth with Him. I thank Thee, and praise Thee, O Thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of Thee: for Thou hast now made known unto us the king’s matter.’” Prophets and Kings, 493, 494.

> “Aiki na farko da Daniyel ya yi shi ne ya yi wa Allah godiya saboda wahayin da aka ba shi. ‘Albarka ta tabbata ga sunan Allah har abada abadin,’ ya furta; ‘gama hikima da iko nasa ne: kuma Shi ne yake canja zamani da lokuta: Yana kawar da sarakuna, yana kuma naɗa sarakuna: Yana ba masu hikima hikima, da sani ga waɗanda suka san fahimta: Yana bayyana abubuwa masu zurfi da ɓoyayyu: Yana sanin abin da yake cikin duhu, haske kuma yana zaune tare da Shi. Ina gode maka, ina kuma yabonka, Ya Allah na kakannina, wanda ka ba ni hikima da iko, ka kuma sanar da ni yanzu abin da muka roƙe ka: gama yanzu ka sanar da mu al’amarin sarki.’” Annabawa da Sarakuna, 493, 494.

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