Article

# The Book of Daniel - Number Thirty-Three

Littafin Daniyel — Lamba Talatin da Uku

The “Seal” of God Impressed at the Sunday Law Decree: A Prophetic Analysis of Daniel Chapter 6

“Hatimin” Allah da Aka Kafa a Lokacin Dokar Lahadi: Bincike na Annabci game da Daniel Babi na 6

Author

Jeff Pippenger

Published

December 28, 2023

Formats

PDF
Word

The “seal” of God that can be seen, is impressed at the Sunday law decree.

“hatimin” Allah da za a iya gani, ana ɗora shi ne a lokacin dokar farilla ta Lahadi.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Ba ɗaya daga cikinmu da zai taɓa karɓar hatimin Allah ba muddin halayenmu suna da ko da ɗigo ɗaya ko tabo a kansu. An bar mana mu gyara kurakuran da suke cikin halayenmu, mu tsarkake haikalin rai daga kowane ƙazanta. Sa’an nan ruwan sama na ƙarshe zai sauko a kanmu kamar yadda ruwan sama na fari ya sauko a kan almajiran a Ranar Fentikos....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Me kuke yi, ’yan’uwa, a cikin babban aikin shiri? Waɗanda suke haɗuwa da duniya suna karɓar sifar duniya kuma suna shirya domin alamar dabbar. Waɗanda kuma ba su dogara ga kansu ba, waɗanda suke ƙasƙantar da kansu a gaban Allah kuma suna tsarkake rayukansu ta wurin biyayya ga gaskiya—su ne suke karɓar sifar sama kuma suna shirya domin hatimin Allah a goshinsu. Sa’ad da umurnin ya fita kuma aka buga hatimin, halinsu zai kasance mai tsabta, marar aibi har abada.” Testimonies, juzu’i na 5, 214, 216.

Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.

An ba Daniyel hatimin da za a iya gani sa’ad da aka jefa shi cikin kogon zakuna, saboda haka surar tana wakiltar dokar Lahadi.

> Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.

> Sai waɗannan mutane suka taru suka zo wurin sarki, suka ce wa sarki, Ka sani, ya sarki, cewa dokar Mediyawa da Farisawa ita ce, ba wata doka ko farilla da sarki ya kafa da za a canja. Sai sarki ya ba da umarni, aka kawo Daniyel, aka jefa shi cikin kogon zakuna. Sai sarki ya yi magana ya ce wa Daniyel, Allahnka wanda kake bauta masa kullum, shi ne zai cece ka. Aka kawo dutse, aka sa a bakin kogon; sarki kuwa ya hatimce shi da zobensa na hatimi, da kuma hatimin manyansa; domin kada a canja abin da aka ƙulla game da Daniyel. Daniyel 6:15–17.

The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.

Labarin bai ƙare a nan ba, amma yana ƙarewa ne a inda ya fara. Jerin da ke cikin sura ta shida ta Daniyel yana misalta ƙawancen haɗin gwiwa wanda shugabanni ɗari da ashirin ne suka fi jagoranta, tare da ƙananan shugabanni biyu, amma ya haɗa da masu ba da shawara, kwamandoji, da gwamnoni. An kafa wannan haɗin kai mai rassa biyar ne domin yaudarar sarki ya tsananta wa Daniyel. Labarin yana ƙarewa da hukuncinsu, domin suna misalta wani hukunci na musamman da ke faruwa a lokacin dokar Lahadi; hukunci wanda ba a nufa ga waɗanda suke wakiltar Daniyel ko sarki ba, amma ga waɗanda suka yaudari sarkin.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Sai sarki ya ba da umarni, aka kawo mutanen nan da suka zargi Daniyel, aka jefa su cikin kogon zakoki, su da ’ya’yansu da matansu; zakokin kuwa suka rinjaye su, suka kakkarya dukan ƙasusuwansu gunduwa-gunduwa tun kafin su kai ga ƙasan kogon. Daniyel 6:24.

In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.

A cikin yanayin annabci, a koyaushe coci ce take ruɗar da ƙasa, kuma sura ta shida tana bayyana ruɗin da aka aikata a kan sarki. Bayan Ahab ya shaida babban bayyanuwar ikon Allah a kan Dutsen Karmel, Iliya ya jagorance shi cikin ruwan sama ya koma wurin Jezebel. Ahab ba shi da wani dalili na zaton cewa Jezebel ba za ta yi tasiri da wannan shaidar mai ƙarfi ta ikon Allah ba, amma an ruɗi Ahab game da zurfin ƙin Iliya da ya kafu a zuciyar Jezebel. An sake maimaita labarin Iliya a cikin gumurzarsa da Ahab da Jezebel a cikin labarin Yohanna Mai Baftisma (wanda shi ne Iliya), da Hirudus da Hirudiya.

When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.

Sa’ad da a ranar haihuwarsa, Hirudus mai maye ya yi wa Salome alkawarin rabin mulkinsa, (’yar Hirudiya), bai yi tsammani ba cewa Hirudiya za ta nemi kan Yahaya. Sarakuna, ko Ahab ne, ko Hirudus ko Daryus, ana ruɗarsu ne ta wurin macen ƙazanta ta cikin rawar annabawan ƙarya na Jezebel, ko rawar ’yar Hirudiya, ko kuma ta wurin ƙawancen ninki biyar a cikin labarin Daniyel. Bilatus ma an ruɗe shi ta wurin gurɓatacciyar firistoci, wadda ta wakilci “ikilisiya” ta Yahudawa, kuma ikilisiya tana alamta mace.

The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.

Yaudara wata siffa ce ta yanayin annabci, kuma Musulunci na Bala’i na uku shi ne ƙaryar da ake amfani da ita wajen yaudarar Majalisar Ɗinkin Duniya a kwanakin ƙarshe ta wurin tsoro. Dukansu “yaudara” da “ƙaryar” da ke haifar da yaudarar, an riga an bayyana su a cikin Maganar annabci ta Allah. Matsayin Musulunci, da kuma kasancewar papanci ya zama kai na takwas daga cikin kawuna bakwai, an riga an bayyana su a matsayin ɓangare na saƙon da aka buɗe hatiminsa a kwanakin ƙarshe, wato Wahayin Yesu Almasihu. Saboda haka, fallasa yaudarar Dariyus a cikin littafin Daniyel sura ta shida wani ɓangare ne na saƙon da ya ƙunshi saƙon Kukan Tsakar Dare. Yaudarar ita ce sinadarin da ke warkar da mummunan ciwo mai kisa gaba ɗaya, ta haka tana tayar da papanci a matsayin masarauta ta takwas kuma ta ƙarshe. A cikin yaudarar Dariyus, shugabannin ƙasa biyu masu ridda da sarakuna dari da ashirin su ne wakilan haɗin gwiwar yaudara waɗanda aka sa a gaba da Daniyel.

One hundred and twenty is a symbol of God’s disciples at Pentecost.

Dari da ashirin alama ce ta almajiran Allah a ranar Fentikos.

> And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.

> A cikin waɗannan kwanaki Bitrus ya miƙe tsaye a tsakiyar almajiran, ya ce, (yawan mutanen da suke tare kuwa kusan ɗari da ashirin ne.) Ayyukan Manzanni 1:15.

Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.

Fentikos yana misalta dokar Lahadi lokacin da ake bugawa da hatimi, kuma sarakuna ɗari da ashirin waɗanda suka ruɗi Dariyus alama ce ta ƙarya firistanci a lokacin dokar Lahadi. An gabatar da rukuni biyu na waɗanda suke ruɗin sarki ta wurin shugabanni biyu masu ridda da kuma sarakuna ɗari da ashirin masu ridda. An sa shugabannin biyu a rukuni ɗaya da Daniyel, wanda shi ne annabi. Rukunai biyu da suka ruɗi Dariyus suna wakiltar ƙungiyar annabawan ƙarya da kuma ƙungiyar gurɓatattun firistoci.

> Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.

> Kaito ga makiyayan da suke hallaka kuma suke watsar da tumakin makiyayata! in ji Ubangiji. Saboda haka ga abin da Ubangiji Allah na Isra’ila ya faɗa game da makiyayan da suke kiwon jama’ata; Kun watsar da garkena, kuka kore su, ba ku kuma lura da su ba: ga shi, zan hukunta ku saboda muguntar ayyukanku, in ji Ubangiji. Zan tattara ragowar garken tumakina daga dukan ƙasashen da na kore su zuwa can, in komo da su zuwa makiyarsu; za su kuwa yi ’ya’ya su ƙaru. Zan sa musu makiyaya da za su kiwo su: ba za su ƙara jin tsoro ba, ba za su firgita ba, ba kuma za su ragu ba, in ji Ubangiji. Ga shi, kwanaki na zuwa, in ji Ubangiji, da zan tashe wa Dawuda reshe mai adalci, Sarki kuwa zai yi mulki ya yi nasara, ya kuma aiwatar da shari’a da adalci a cikin ƙasa. A kwanakinsa Yahuza za ta tsira, Isra’ila kuma za ta zauna lafiya: ga sunan da za a kira shi da shi kuwa, UBANGIJI ADALCINMU. Saboda haka, ga shi, kwanaki na zuwa, in ji Ubangiji, da ba za su ƙara cewa, “Ubangiji mai rai ne, wanda ya fito da ’ya’yan Isra’ila daga ƙasar Masar” ba; sai dai, “Ubangiji mai rai ne, wanda ya fito da kuma ya jagoranci zuriyar gidan Isra’ila daga ƙasar arewa, da kuma daga dukan ƙasashen da na kore su zuwa can”; za su kuwa zauna a ƙasarsu. Zuciyata a cikina ta karye saboda annabawa; dukan ƙasusuwana suna rawa; na zama kamar mashayi, kamar mutum wanda ruwan inabi ya rinjaye shi, saboda Ubangiji, kuma saboda kalmomin tsarkinsa. Gama ƙasar cike take da mazinata; gama saboda rantsuwa ƙasar tana makoki; wuraren kiwo masu daɗi na jeji sun bushe, tafiyarsu kuwa mugunta ce, ƙarfinsu kuma ba daidai ba ne. Gama annabi da firist duka marasa tsarki ne; i, har a gidana na sami muguntarsu, in ji Ubangiji. Saboda haka hanyarsu za ta zama a gare su kamar hanyoyi masu santsi a cikin duhu: za a ture su gaba, su faɗi a can: gama zan kawo musu masifa, wato shekarar hukuncinsu, in ji Ubangiji. Irmiya 23:1–12.

Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.

“shekarar ziyarci” ta Irmiya ita ce hukuncin maƙarƙashan da suka ruɗi Dariyus. Hukuncin annabawan ƙarya da firistoci shi ne batu a cikin Maganar annabci. Kuma kamar yadda gurɓataccen tsarin firistoci ya jagoranci kuma ya ruɗi hukumomin Romawa gāba da Almasihu, haka ma maƙarƙashar da ke cikin Daniyel shida tana nuni da wannan gaskiyar annabci kai tsaye.

The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.

Layin annabci na sura ta biyar ta Daniyel, suna gabatar da hukuncin zartarwa da aka aiwatar a kan ƙahon Jamhuriya da kuma al’ummar Tarayyar Amurka a lokacin dokar Lahadi. Ana cika wannan hukunci ta wurin Musulunci na Bala’i na uku, wanda ya kutsa cikin mulkin ta bangon kudu da ba a tsare ba. Layin dokar Lahadi a sura ta uku ta Daniyel, yana nuna mutanen Allah ana ɗaga su a matsayin tuta ga dukan duniya a dai wannan lokaci. Sura ta shida tana mai da hankali ne kan hukuncin da aka aiwatar a kan annabawan ƙarya a dai wannan tarihin.

At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.

A ƙarƙashin dokar Lahadi a Amurka, ƙahon Furotesta mai ridda ya ƙunshi rukunai biyu: ɗaya wanda yake ɗaukaka Lahadi a matsayin ranar ibada, ɗayan kuma wanda a banza yake iƙirarin ɗaukaka Asabar a matsayin ranar ibada. Abokan kwatankwacinsu a cikin ƙahon Jamhuriya su ne jam’iyyun Democrat da Republican. Kowanne daga cikin waɗannan ƙahoni biyu masu ridda an misalta shi da Sadukiyawa da Farisiyawa a zamanin Almasihu. Shugabanni biyu masu ridda da firistoci ɗari da ashirin a cikin ruɗun Darayus su ma suna wakiltar waɗannan rukunai biyu na ƙahon Furotesta mai ridda. Ko da yake a zahiri su mutane ne na siyasa a lokacin da labarin ya faru, mahallin annabci yana bayyana cewa ikon addini mai ridda ne yake ruɗar da gwamnati.

The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.

Labarin, kamar yadda aka kwatanta a Dutsen Karmel, ya bayyana rukuni biyu na annabawan ƙarya; annabawan Ba’al da annabawan kurmi (Ashtarot). Tare, suna wakiltar haɗin coci da ƙasa, domin Ba’al abin bauta ne na namiji, Ashtarot kuma abin bauta ne na mace. A ƙarshe Iliya ya kashe annabawan ƙaryar Dutsen Karmel, kamar yadda aka jefa ƙawancen da ke cikin Daniyel sura ta shida cikin kogon zakoki.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Sai Iliya ya ce musu, Ku kama annabawan Ba’al; kada ko ɗaya daga cikinsu ya tsira. Sai suka kama su; Iliya kuwa ya kai su ƙasa zuwa rafin Kishon, ya kashe su a can. 1 Sarakuna 18:40.

In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).

A cikin wannan labarin na Dutsen Karmel, wanda Yahaya Mai Baftisma yake wakilta, ikon da yake yaudara ita ce ’yar. Duka labaran biyu suna bayyana masu yaudarar a matsayin masu rawa, ko dai a kusa da hadayarsu a Dutsen Karmel, ko kuma a liyafar murnar ranar haihuwar Hirudus cikin maye, inda Salomi ta yi rawar ta ta yaudara. Tare, layukan biyu suna nuna haɗuwar coci da gwamnati wadda take cikakkiyar siffa a dokar Lahadi, kuma cewa majami’un Amurka masu ridda su ne ’ya’yan Hirudiya, wadda ita ce Yezebel, wadda dukansu biyun suke wakiltar Katolika. Ranar haihuwar Hirudus tana nuna ƙarshen masarauta ta shida ta dabbar ƙasa, amma a lokaci guda tana nuna ranar haihuwar masarauta ta bakwai ta annabcin Littafi Mai Tsarki (Majalisar Ɗinkin Duniya).

In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.

A cikin ainihin alkawarin da ya yi wa Salome, Hirudus ya yarda ya ba Salome rabin mulkinsa, yana nuna cewa masarauta ta bakwai tana wakiltar haɗuwar rabin coci da rabin jiha. Mulkin ya fara ne sa’ad da aka kai kan Yahaya ga Hirudiya. Saboda wannan dalili, ana wakiltar masarauta ta bakwai a cikin Ru’ya ta Yohanna sura ta goma sha bakwai a matsayin wadda take ci gaba, amma na ɗan ƙanƙanin lokaci ne. A lokacin dokar Lahadi ne ake kafa haɗin kai mai ninki uku, domin a can ne sarakuna goma suka yarda su ba dabbar mulkinsu mai ɗan gajeren rai na “awa” guda. Wannan “awa” ɗaya ita ce “awar” rikicin dokar Lahadi, wanda ya fara a Amurka kuma ya ƙare sa’ad da Mika’ilu ya tashi tsaye.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Kakaki goma ɗin nan da ka gani kuwa sarakuna goma ne, waɗanda har yanzu ba su karɓi mulki ba; amma suna karɓar iko a matsayin sarakuna na sa’a guda tare da dabbar. Waɗannan suna da tunani guda, kuma za su ba dabbar ikonsu da ƙarfinsu. Waɗannan za su yi yaƙi da Ɗan Rago, kuma Ɗan Ragon zai rinjaye su: gama shi Ubangijin iyayengiji ne, Sarkin sarakuna kuma: kuma waɗanda suke tare da shi su ne ake kira, zaɓaɓɓu ne, masu aminci kuma. Ru’ya ta Yohanna 17:12–14.

The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.

Sarakuna goma, waɗanda Hirudus ya wakilta, sun amince a ranar haihuwar masarauta ta bakwai su ba dabbar rabin mulkinsu a lokacin rikicin dokar Lahadi, wanda aka wakilta a matsayin “sa’a ɗaya.” A cikin wannan “sa’a,” ana rubuta rubutun hannun a bangon Belshazzar. A cikin wannan “sa’a,” ana jefa Shadrak, Meshak da Abednego cikin tanderun wuta, kuma ana ɗaukaka su cikin gajimare kamar yadda shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya suke. Ana haɗa ƙungiyar nan mai ninki uku ta wurin ruɗin da dabbar ƙasa ta aiwatar, wadda take saukar da wuta daga sama a gaban mutane.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.

> Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana kuma da ƙahoni biyu kamar na ɗan rago, amma tana magana kamar maciji. Kuma tana aiwatar da dukan ikon dabbar ta fari a gabanta, tana kuma sa duniya da mazauna cikinta su yi wa dabbar ta fari sujada, wadda aka warkar da mummunan raunin mutuwarta. Tana kuma aikata manyan al’ajibai, har tana sa wuta ta sauko daga sama zuwa ƙasa a gaban mutane, tana kuma ruɗar waɗanda suke zaune a duniya ta wurin mu’ujizai waɗanda aka ba ta iko ta aikata a gaban dabbar; tana faɗa wa waɗanda suke zaune a duniya su yi wa dabbar gunki, wadda ta sami rauni ta takobi, amma ta rayu. Ru’ya ta Yohanna 13:11–14.

The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.

An ruɗi duniya, ba sosai ta wurin mu’ujizai ba, sai dai ta wurin “hanyoyin waɗannan mu’ujizai” waɗanda aka ba shi ikon yi. Furucin nan “hanyoyin waɗannan mu’ujizai” ƙarin jimla ne, amma yana sanya daidai girmamawa a kan mu’ujizan, abin da ya kamata a lura da shi a hankali. Yana da muhimmanci a gane hanyar da saƙon ƙarya (wuta daga sama) ke ruɗar duniya, domin yanzu muna cikin ainihin tarihin da ake yi wa al’ummomin duniyar nan hipnotis ta hanyar wata “babbar hanyar sadarwar bayanai” da ’yan kasuwar duniya na duniya suke sarrafawa kuma suke murɗa yadda suke so. Wannan batu za mu dakatar da shi zuwa maƙaloli na gaba, amma abin da kawai muke lura da shi yanzu shi ne, ruɗin shugabanni da hakimai da aka aiwatar a kan Darius, wani takamaiman batu ne na annabci, mai ƙunshe da abubuwa da dama masu alaƙa da juna waɗanda ya zama dole a gane su.

The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.

An haɗa wannan ƙawancen kashi uku ta wurin ruɗin rawa mai motsa sha’awa ta Salome a gaban masu mulki a bikin ranar haihuwar Hirudus. Ruɗin da aka tilasta wa Bilatus, wanda yake da fuska biyu a yanayinsa, shi ne zargin cewa Almasihu yana haddasawa kuma yana ingiza tawaye ga ikon gwamnati, kuma cewa yana yin saɓo ga ikon addini. A cikin wannan tarihin abokan gāba uku suka taru wuri guda. Ikon Roma (gwamnati), Barabbas, Almasihu na ƙarya (annabin ƙarya), da cocin Yahudawa mai ridda (dabbar). Coci mai ridda ta ruɗi ikon Roma (gwamnati) ta wurin ƙarya mai fuska biyu ta tawaye da saɓo.

When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.

Sa’ad da a ƙarshe aka faɗakar da Dariyus game da abin da ya motsa masu yaudararsa, sai aka tilasta masa ya jefa Daniyel cikin kogon zakuna. Daniyel ya karya dokar ƙasa ta wajen biyayyarsa ga dokar Allah. Ƙaryar da aka gabatar wa Dariyus an aiwatar da ita ne ta wurin ɗaukaka girman kansa, ta haka aka hana shi gane ainihin abin da ya motsa masu yaudararsa. Ƙarya da yaudara a cikin labarin Daniyel da kogon zakuna, suna bayyana biyayya ga Allah a matsayin saɓo da tawaye, waɗanda su ne irin ruɗin nan mai fuska biyu ɗaya da na gicciye, kuma alamar hanya ta gicciye tana daidaita da alamar hanya ta dokar Lahadi.

The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.

Hukuncin ikon addini mai yaudara batu ne na annabcin Littafi Mai Tsarki, haka kuma gaskiyar cewa ikon addini yana yaudarar ikon gwamnati.

> “The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.

> “Mutane sun ga cewa an ruɗe su. Suna zargin junansu da cewa sun ja su zuwa hallaka; amma dukkansu suka haɗa kai wajen jefa mafi tsananin hukuncinsu mai ɗaci a kan masu hidima. Makiyaya marasa aminci sun yi annabcin abubuwa masu daɗi; sun kai masu sauraron su ga warware dokar Allah, kuma su tsananta wa waɗanda za su kiyaye ta da tsarki. Yanzu kuwa, cikin fidda rai nasu, waɗannan malamai suna furta a gaban duniya aikin ruɗinsu. Taron jama’a ya cika da fushi. ‘Mun lalace!’ suka yi kuka, ‘kuma ku ne sanadin hallakarmu;’ sai suka juya ga makiyayan ƙarya. Waɗanda kansu ne a dā suka fi kowa sha’awar su ne za su furta mafi ban tsoro daga cikin la’anoni a kansu. Hannayen da a dā suka ɗora musu rawanin yabo ne za a ɗaga domin hallaka su. Takubban da za a kashe mutanen Allah da su, yanzu ana amfani da su domin halaka maƙiyansu. A ko’ina akwai husuma da zubar da jini.” The Great Controversy, 655.

The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.

Za a juya wa shugabannin addini baya bayan lokacin jarrabawa ya rufe, domin mabiyansu za su gane cewa an ruɗe su ne da ƙarya wadda shugabannin addinin suka yaɗa. Shugabanni da sarakuna, tare da iyalansu, duk sun sha irin wannan hukuncin ramawa saboda ƙaryar da suka yaɗa. Sa’ad da Iliya ya kashe annabawan ƙarya a Dutsen Karmel, wannan irin ramawar ce aka wakilta a “babbar girgizar ƙasa” ta Ru’ya ta Yohanna sura ta goma sha ɗaya, sa’ad da aka kifar da “dubu bakwai.”

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Kuma a cikin wannan sa’a kuwa aka yi wata babbar girgizar ƙasa, sai kashi ɗaya cikin goma na birnin ya rushe, kuma a cikin girgizar ƙasar aka kashe mutum dubu bakwai; saura kuwa suka firgita, suka kuma ɗaukaka Allah na sama. Ru’ya ta Yohanna 11:13.

In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.

A cikin cikar babbar girgizar ƙasa ta Juyin Juya Halin Faransa, dubun bakwai waɗanda aka kashe sun wakilci sarautar Faransa. A “sa’ar” babbar girgizar ƙasa, wato dokar Lahadi, dubun bakwai waɗanda aka kashe suna wakiltar Adventists na Rana ta Bakwai waɗanda suka rusuna wa Roma, gama waɗanda kaɗai suke fahimtar alhakin Asabar ta Rana ta Bakwai ne suke karɓar alamar dabbar sa’ad da dokar Lahadi ta zo.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Canjin Asabbaci shi ne alama ko hatimin ikon Cocin Roma. Waɗanda, suna fahimtar iƙirarin umarni na huɗu, suka zaɓi kiyaye Asabbacin ƙarya a madadin na gaskiya, ta haka suna girmama wannan iko wanda shi kaɗai ne ya umurce shi. Alamar dabbar kuwa ita ce Asabbacin papanci, wanda duniya ta karɓa a madadin ranar da Allah ya ƙayyade.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Amma lokacin karɓar alamar dabbar, kamar yadda aka ayyana a cikin annabci, bai riga ya zo ba. Lokacin gwaji bai riga ya zo ba. Akwai Kiristoci na gaskiya a kowace coci, har ma da cikin tarayyar Roman Katolika. Ba a hukunta kowa ba sai bayan ya sami haske kuma ya ga wajibcin umarni na huɗu. Amma sa’ad da umarni zai fito yana tilasta Asabar ta jabu, kuma sa’ad da babban kiran mala’ika na uku zai gargaɗi mutane game da sujada ga dabbar da siffarta, za a bayyana iyaka a sarari tsakanin ƙarya da gaskiya. Sa’an nan waɗanda har yanzu suka ci gaba cikin keta doka za su karɓi alamar dabbar a goshinsu ko a hannuwansu.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Da matakai masu sauri muna kusantar wannan zamani. Sa’ad da majami’un Furotesta za su haɗu da ikon duniya domin su goyi bayan addinin ƙarya, wanda kakanninsu suka sha azaba mafi tsanani saboda ƙin amincewa da shi, a sa’an nan ne za a tilasta Asabar ta Paparoma ta wurin haɗaɗɗiyar ikon coci da ƙasa. Za a yi ridda ta ƙasa baki ɗaya, wadda ba za ta ƙare da kome ba sai da halakar ƙasa baki ɗaya.” Bible Training School, February 2, 1913.

The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.

“Dubu bakwai” waɗanda aka hallaka a “sa’a” ta babbar girgizar ƙasa, wato dokar Lahadi, ana kuma daidaita su da “dubu bakwai” waɗanda suka ƙi rusuna wa Jezebel a zamanin Iliya.

> Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.

> Duk da haka na bar wa kaina mutane dubu bakwai a Isra’ila, dukan gwiwoyin da ba su durƙusa ga Ba’al ba, da kuma kowane baki da bai sumbace shi ba. 1 Sarakuna 19:18.

The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.

Ambato na farko game da dubu bakwai yana nuna wata ƙungiya mai aminci wadda ta ƙi rusuna wa Jezebel, kuma ambato na ƙarshe yana wakiltar raguwar jama’a da suka rusuna wa Jezebel. Sa’ad da papacy ta ci ƙasar ɗaukaka (dabbar ƙasa ta Wahayi sura ta goma sha uku), a lokacin dokar Lahadi, ana “kifar da” rukuni ɗaya, wani rukuni kuma yana tserewa daga hannun ikon Babila; gama saƙon fitowa daga Babila a lokacin ne yake farawa.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Zai kuma shiga ƙasar ɗaukaka, kuma ƙasashe masu yawa za su rushe; amma waɗannan za su tsira daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Daniyel 11:41.

The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.

Kalmar “ƙasashe” ƙarin kalma ce, domin ba a “rushe” ƙasashe da yawa a lokacin dokar Lahadi ba, amma mabiya Adventist na Rana ta Bakwai da yawa ne ake rinjaya, domin a wannan lokaci su kaɗai ne ake ɗora wa alhakin hasken mala’ika na uku. Su ne “mutane da yawa,” gama su ne waɗanda aka kira su kasance cikin waɗanda suka karɓi hatimin Allah, amma suka ƙi wannan kira.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Sai ya ce masa, Aboki, yaya ka shigo nan ba tare da rigar aure ba? Sai ya kasa cewa komai. Sa’an nan sarki ya ce wa bayinsa, Ku daure shi hannu da ƙafa, ku tafi da shi, ku jefa shi cikin duhun waje; a can za a yi kuka da cizon haƙora. Gama da yawa ake kira, amma kaɗan ne zaɓaɓɓu. Matiyu 22:12–14.

The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.

Ruɗin da sarakuna da shugabanni suka yi a cikin Daniyel sura ta shida yana bayyana hukuncin ikon addini da yake ruɗar ikon gwamnati.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Sai sarki ya ba da umarni, aka kawo mutanen nan waɗanda suka yi ƙarar Daniyel, aka jefa su cikin kogon zakuna—su, da ’ya’yansu, da matansu; zakunan kuwa suka yi galaba a kansu, suka farfashe dukan ƙasusuwansu tun kafin ma su kai ƙasan kogon. Daniyel 6:24.

We shall continue the book of Daniel in the next article.

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

> And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.

> Kuma me kuma zan ƙara faɗa? Gama lokaci zai ƙure mini in ba da labarin Gidiyon, da Barak, da Samson, da Yefta; haka kuma na Dawuda, da Sama’ila, da annabawa: Waɗanda ta wurin bangaskiya suka rinjayi mulkoki, suka aikata adalci, suka sami alkawura, suka rufe bakin zakuna. Ibraniyawa 11:32, 33.

Back to Articles