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# The Book of Daniel - Number Eighteen

Littafin Daniyel - Lamba Goma Sha Takwas

The Hour

Sa’a

Author

Jeff Pippenger

Published

December 13, 2023

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Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.

Wahayi ya bayyana sarai cewa sura ta uku ta Daniyel tana wakiltar dokar Lahadi a Amurka. A cikin Ishaya sura ta ashirin da uku, karuwar Taya, wadda take yin fasikanci da sarakunan duniya, ita ce karuwar cikin Ru’ya ta Yohanna wadda take yin fasikanci da sarakunan duniya. A cikin Ru’ya ta Yohanna sura ta goma sha bakwai, an rubuta Babila Babba a goshinta.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.

> Kuma matar tana sanye da shuɗi mai ja-ja da ja mai haske, kuma an yi mata ado da zinariya da duwatsu masu daraja da lu’ulu’u, tana riƙe da ƙoƙon zinariya a hannunta cike da abubuwan banƙyama da ƙazantar fasikancinta. Kuma a goshinta akwai suna a rubuce, ASIRI, BABILON MAI GIRMA, UWAR KARUWAI DA ABUBUWAN BANƘYAMA NA DUNIYA. Ru’ya ta Yohanna 17:4, 5.

Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.

Kafin shekarar 1950, ƙamus-ƙamus na Turanci sun yi daidai wajen bayyana matar da aka wakilta a cikin waɗannan ayoyi biyu a matsayin cocin Roman Katolika. Dukan duniya ta sani, bayan Zamanin Duhu na tsanantawar Katolika da aka aiwatar daga 538 har zuwa 1798, cewa cocin Roma ita ce karuwar da take yin fasikanci da sarakunan duniya. An tsara Bayanin ’Yancin Kai ne domin ya zama ƙin amincewa da mulkin Katolika, da kuma mulkin sarakunan duniya waɗanda suka kulla dangantaka marasa tsarki da karuwar. Ishaya sura ta ashirin da uku ta bayyana cewa za a manta da karuwar. Ba za ka taɓa samun ma’anar karuwar Ru’ya ta Yohanna goma sha bakwai a matsayin cocin Katolika ba a cikin kowace na’urar bincike ta zamani, gama Maganar Allah ba ta taɓa kasa ba, kuma Maganar Allah ta ce za a manta da ita.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.

> Kuma zai faru a waccan rana, cewa za a manta da Taya har shekara saba’in, gwargwadon kwanakin sarki ɗaya: bayan cikar shekara saba’in Taya za ta yi waƙa kamar karuwa. Ki ɗauki garaya, ki kewaya birnin, ke karuwar da aka manta da ke; ki yi zaƙin kaɗe-kaɗe, ki rera waƙoƙi masu yawa, domin a tuna da ke. Kuma zai faru bayan cikar shekara saba’in, cewa Ubangiji zai ziyarci Taya, ita kuma za ta koma ga kuɗin karuwancinta, za ta kuma yi fasikanci da dukan mulkokin duniya a bisa fuskar ƙasa. Kuma cinikinta da kuɗin karuwancinta za su zama tsarki ga Ubangiji: ba za a taskace su ba, ba kuwa za a ajiye su ba; gama cinikinta zai zama domin waɗanda suke zaune a gaban Ubangiji, domin su ci isasshe, kuma domin tufafi masu ɗorewa. Ishaya 23:15–18.

God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.

Maganar Allah ba ta taɓa kasawa ba, kuma tun daga shekara ta 1798, an manta da karuwar, amma a kwanaki na ƙarshe za a tuna da ita. Ana tuna da ita sa’ad da ake kai wa Asabar ta rana ta bakwai ta Allah hari, kuma ita ce umarni guda ɗaya daga cikin Dokoki Goma, wanda koyaushe aka ce a tuna da shi. Ana tuna da ita sa’ad da ta ɗauki garayarta, ta yi yawo cikin birni ta kuma yi daɗaɗan sautuka da waƙoƙi masu yawa. Tana rera waƙoƙinta a ƙarshen shekaru saba’in, waɗanda su ne kwanakin sarki ɗaya. Sarki, bisa ga Daniyel sura ta biyu, mulki ne.

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Kuma a duk inda ’ya’yan mutane suke zaune, ya ba da namomin jeji da tsuntsayen sama a hannunka, ya kuma sa ka zama mai mulki a kansu duka. Kai ne wannan kan na zinariya. Daniyel 2:38.

A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.

“Kan,” ko kuwa “sarki,” duka biyun alamu ne na masarauta. Masarautar da “kwanakin sarki ɗaya” ke wakilta ita ce Tarayyar Amurka. Tarayyar Amurka ta fara mulkinta na annabci a matsayin dabbar ƙasa sa’ad da aka yi wa karuwar Babila mummunan rauni a shekara ta 1798. Tana ci gaba a matsayin masarauta ta shida cikin annabcin Littafi Mai Tsarki har zuwa dokar Lahadi. Ainihin masarautar annabcin Littafi Mai Tsarki wadda ta yi mulki na tsawon shekara saba’in ita ce Babila.

> Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.

> Ga shi, zan aiki in ɗauko dukan iyalan arewa, in ji Ubangiji, har da Nebukadnezzar sarkin Babila, bawana, in kawo su a kan wannan ƙasa, da mazaunanta, da kuma a kan dukan waɗannan al’ummai da suke kewaye; zan hallaka su ƙaƙaf, in mai da su abin razana, da abin yi wa tsaki, da kufai na har abada. Haka kuma zan ɗauke musu muryar farin ciki, da muryar murna, muryar ango, da muryar amarya, ƙarar duwatsun niƙa, da hasken fitila. Wannan dukan ƙasa kuwa za ta zama kufai, abin razana; waɗannan al’ummai kuma za su bauta wa sarkin Babila shekara saba’in. Sa’an nan zai zama, sa’ad da shekara saba’in suka cika, zan hukunta sarkin Babila da waccan al’umma, in ji Ubangiji, saboda muguntarsu, da ƙasar Kaldiyawa, in mai da ita kufai na har abada. Irmiya 25:9–12.

Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.

Babila ta zahiri ta yi mulki na shekara saba’in, tana kwatanta masarautar kwanaki na ƙarshe wadda za ta yi mulki na shekaru saba’in na alama. Nebukadnezzar, sarkin Babila, ya kai wa Yahuza hari sau uku. Hari na farko ya kasance a kan Yehoyakim, kuma a nan ne shekaru saba’in na annabcin Irmiya suka fara. Ya ƙare da mutuwar Belshazzar, sa’ad da Allah ya hukunta “sarkin Babila,” kamar yadda ya hukunta sarki Yehoyakim a farkon shekaru saba’in ɗin. Masarautar annabci wadda aka wakilta da “kwanakin sarki ɗaya” (masarauta ɗaya) a matsayin “shekara saba’in” ita ce Babila, kuma masarautar annabcin Littafi Mai Tsarki wadda take mulki na shekaru saba’in na alama a lokacin da aka manta da karuwar Tayir, ita ce dabbar ƙasa ta Ru’ya ta Yohanna sura goma sha uku. Sauyawar daga masarauta ta biyar zuwa ta shida ta annabcin Littafi Mai Tsarki a shekara ta 1798, wani ɓangare ne na gaskiyar da Yohanna yake bayyanawa a Ru’ya ta Yohanna sura ta goma sha uku.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . 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. Revelation 13:1, 11.

> Sai na tsaya a kan yashin bakin teku, sai na ga wata dabba tana fitowa daga cikin teku, tana da kawuna bakwai da ƙahoni goma, kuma a kan ƙahoninta akwai rawuna goma, a kan kawunanta kuma akwai sunan saɓo.... Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana da ƙahoni biyu kamar na ɗan rago, tana magana kuma kamar maciji. Ru’ya ta Yohanna 13:1, 11.

The seashore which John stood upon in Revelation chapter thirteen, represents 1798.

Gabar tekun da Yahaya ya tsaya a kai a cikin Ru’ya ta Yohanna sura ta goma sha uku, tana wakiltar shekarar 1798.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “A lokacin da Paparoma, bayan an ƙwace masa ƙarfinsa, aka tilasta masa ya daina tsanantawa, Yahaya ya ga wani sabon iko yana tasowa domin ya maimaita muryar macijin, ya kuma ci gaba da aiwatar da irin wannan aiki mai zalunci da na saɓo. An wakilci wannan iko, na ƙarshe da zai yi yaƙi da ikkilisiya da dokar Allah, da wata dabba mai ƙaho kamar na ɗan rago. Dabbobin da suka riga ta sun fito ne daga teku; amma wannan ta fito daga ƙasa, tana wakiltar tashin lumana na ƙasar da take alamta—Amurka.” Signs of the Times, Fabrairu 8, 1910.

The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.

Dabbarar daga teku ta rabu da dabbar ƙasa ta bakin tekun. Mulki na biyar na annabcin Littafi Mai Tsarki a shekara ta 1798 (bakin teku) yana wakiltar tarihin da ya riga ya shuɗe, mulki na shida kuwa yana wakiltar tarihin da yake gaba. Mabiya Miller ba su ga wannan gaskiya ba. An ba William Miller fahimta game da ikon macijin na arna da dangantakarsa da mulkin da ya biyo baya wanda aka wakilta a matsayin dabbar Katolika. Ru’ya ta Yohanna sura ta goma sha uku ta buɗe labarin annabin ƙarya, wato na ukun cikin iko uku waɗanda suke kai duniya zuwa Armageddon. Labarin ya fara ne a bakin tekun shekara ta 1798.

The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.

Amurka ta fara tarihinta da alamar ɗan rago, amma ta ƙare tarihinta tana magana kamar maciji. Tarihin shekaru saba’in na alama na mulkin dabbar ƙasa an wakilta shi a aya ɗaya, a sura ta goma sha uku na Ru’ya ta Yohanna, domin ayar tana bayyana duka farkon da ƙarshen dabbar ƙasa a cikin jimla ɗaya.

> 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. Revelation 13:11.

> Sai na ga wata dabba kuma tana fitowa daga ƙasa; tana da ƙaho biyu kamar ɗan rago, amma tana magana kamar maciji. Ru’ya ta Yohanna 13:11.

When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.

Sa’ad da Amurka ta yi magana kamar maciji, takan kafa dokar Lahadi. Kafin ta cika aiwatar da tilasta bauta ta Lahadi, ikilisiyoyin Furotesta masu ridda za su haɗu tare su karɓi ikon siyasa a kan gwamnatin ridda, yayin da suke kafa surar dabbar. Sa’ad da wahayi ya nuna (kuma yana yin haka sau da yawa), cewa bikin keɓewar surar zinariya na Nebukadnezzar yana wakiltar dokar Lahadi, yana nuna ƙarshen shekaru saba’in na alama na dabbar ƙasa. Babi na ɗaya zuwa na uku na littafin Daniyel suna wakiltar saƙonnin mala’iku uku na Ru’ya ta Yohanna, babi na goma sha huɗu. Mala’ikan na uku yana zama gaskiya mai rai a lokacin dokar Lahadi.

Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.

A bisa annabci, surori na ɗaya zuwa na uku a cikin littafin Daniyel suna wakiltar shekaru saba’in na alama na dabbar duniya ta Ru’ya ta Yohanna sura ta goma sha uku. Gwajin abinci da aka wakilta a sura ta ɗaya, da kuma alamar Yehoyakim, suna nuna cewa sura ta ɗaya, a bisa annabci, ta fara ne a lokacin ba da iko ga mala’ika na farko, ko dai a ranar 11 ga Agusta, 1840, ko kuma a ranar 11 ga Satumba, 2001, a tarihin mala’ika na uku.

Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.

Babila ita ce al’ummar da ta yi mulki na shekara saba’in, kuma waɗannan shekarun suna wakiltar tarihin Amurka. Shekaru saba’in na Babila ba su ƙare ba sai daɗewa bayan Nebukadnezzar ya keɓe mutum-mutumin zinariya, amma a annabce shekarun nan saba’in na alama da Ishaya ya yi amfani da su a sura ta ashirin da uku suna ƙarewa a sura ta uku ta Daniyel. Sa’ad da ƙungiyar makaɗan Nebukadnezzar ta busa kiɗa domin bikin keɓewar, sai a tilasta alamar dabbar, kuma a wannan lokaci karuwar Taya da ta Babila ta fara rerawa sarakunan duniya waƙoƙinta, yayin da Isra’ila mai ridda take rusunawa tana kuma rawa.

> Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.

> Sarki Nebukadnezzar ya yi wani gunki na zinariya, tsayinsa kamu sittin ne, fāɗinsa kuwa kamu shida ne. Ya kafa shi a filin Dura, a lardin Babila. Sa’an nan sarki Nebukadnezzar ya aika a tattaro hakimai, da gwamnoni, da shugabanni, da alƙalai, da ma’aji, da mashawarta, da jami’an shari’a, da dukan masu mulkin larduna, su zo wajen bikin keɓewar gunkin da sarki Nebukadnezzar ya kafa. Sai aka tattara hakimai, da gwamnoni, da shugabanni, da alƙalai, da ma’aji, da mashawarta, da jami’an shari’a, da dukan masu mulkin larduna, domin bikin keɓewar gunkin da sarki Nebukadnezzar ya kafa; suka tsaya a gaban gunkin da Nebukadnezzar ya kafa. Sa’an nan mai shela ya yi kira da babbar murya, yana cewa, “An umarce ku, ya ku al’ummai, da kabilu, da harsuna, cewa a lokacin da kuka ji sautin ƙaho, da sarewa, da garaya, da algaita, da zabura, da dulsima, da kowane irin kiɗa, sai ku rusuna ku yi sujada ga gunkin zinariya wanda sarki Nebukadnezzar ya kafa. Kuma duk wanda bai rusuna ya yi sujada ba, a wannan sa’a ɗin za a jefa shi a tsakiyar tanderun wuta mai ƙuna.” Saboda haka a wannan lokaci, sa’ad da dukan mutane suka ji sautin ƙaho, da sarewa, da garaya, da algaita, da zabura, da kowane irin kiɗa, sai dukan mutane, da al’ummai, da harsuna, suka rusuna suka yi sujada ga gunkin zinariya wanda sarki Nebukadnezzar ya kafa. Daniyel 3:1–7.

At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.

A wannan “lokaci,” ko a wannan “sa’a” ɗin, wato dokar Lahadi a Amurka, duk wanda ya ƙi ya yi wa siffar zinariya sujada za “a jefa shi cikin tsakiyar gagarumar tanderun wuta mai ci.” Littafi kaɗai a cikin Tsohon Alkawari da ya ƙunshi kalmar da aka fassara da “sa’a,” shi ne littafin Daniyel. Kalmar “sa’a” a sura ta uku tana wakiltar zuwan alamar dabba. Kalmar “sa’a” kuma tana wakiltar saƙon mala’ika na fari a sura ta huɗu, gama a can tana alamta gargaɗin da aka yi wa Nebukadnezzar game da “sa’ar” hukuncin Allah mai zuwa.

> Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.

> Sa’an nan Daniyel, wanda sunansa Belteshazzar, ya yi matuƙar firgita har na ɗan lokaci guda, tunaninsa kuwa suka dame shi. Sai sarki ya yi magana, ya ce, Belteshazzar, kada mafarkin, ko fassararsa, su dame ka. Belteshazzar ya amsa ya ce, Ranka ya daɗe, da ma mafarkin ya kasance ga waɗanda suke ƙinka, fassararsa kuma ga maƙiyanka. Daniyel 4:19.

Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.

Daniyel ya gabatar wa Nebukadnezzar gargadin sa’ar hukuncin Allah da ke zuwa a kansa, wanda daga baya Nebukadnezzar ya ƙi. “Sa’ar” da ke cikin sura ta huɗu, sa’ad da aka sake amfani da ita a cikin surar, sai ta wakilci “sa’ar” da hukuncin ya iso. A tarihin Millerite, “sa’ar” farko a cikin sura ta huɗu za ta wakilci isowar mala’ika na fari a shekara ta 1798. An cika wannan saƙo sa’ad da hukuncin bincike ya fara a ranar 22 ga Oktoba, 1844. “Sa’ar” da ke cikin sura ta huɗu, da fari alama ce ta saƙon hukunci mai zuwa, sannan kuma ana amfani da ita a matsayin alamar cewa hukuncin ya riga ya iso. Amfani na farko da kalmar “sa’a” yana wakiltar 1798, da isowar mala’ika na fari, kuma amfani na biyu yana wakiltar ranar 22 ga Oktoba, 1844, da isowar mala’ika na uku.

> The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.

> A cikin wannan sa’a ɗaya aka cika wannan abu a kan Nebukadnezzar; aka kore shi daga cikin mutane, ya ci ciyawa kamar shanu, jikinsa kuwa ya jike da raɓar sama, har gashinsa ya yi tsawo kamar fikafikan gaggafa, kuma faratansa suka zama kamar kambun tsuntsaye. Daniyel 4:33.

The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.

Saboda haka, “sa’a” da ake magana a kai a sura ta huɗu alama ce ta duka 1798 da 1844, waɗanda su ne ƙarshen wa’adin la’anoni biyu na “sau bakwai,” a kan masarautun Isra’ila na arewa (wanda ya fara a 723 K.H.) da na kudu (wanda ya fara a 677 K.H.). Waɗannan la’anoni biyu, waɗanda ke wakiltar shekaru dubu biyu da ɗari biyar da ashirin na watsewa da bautar ƙarfi, suna wakiltar aiwatar da fushin farko da na ƙarshe na Allah a kan mutanensa masu ridda. Dukansu sun fara da shari’ar Allah, kuma ƙarshensu, kowannensu, yana wakiltar saƙon gargaɗi game da shari’ar bincike ta Allah mai gabatowa, ko kuma isowar shari’ar binciken. Dukkan waɗannan shari’u biyu da ƙarshen hukuncin “sau bakwai” biyu ke wakilta, kalmar “sa’a” ce ke wakiltarsu, a cikin sura ta huɗu ta Daniyel.

In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.

A tarihin Millerawa, “sa’a” tana wakiltar farkon wannan motsi a lokacin ƙarshe a shekara ta 1798, sa’ad da mala’ika na farko ya iso, kuma “sa’a” ta biyu a sura ta huɗu tana wakiltar ƙarshen motsin, sa’ad da mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844. Motsin Millerawa na mala’ika na farko ana maimaita shi a cikin motsin mala’ika na uku, saboda haka amfani biyu na “sa’a” a sura ta huɗu su ma suna nuna lokacin ƙarshe a 1989, haka kuma dokar Lahadi mai zuwa nan ba da daɗewa ba. Motsin Millerawa na mala’ika na farko ya sanar da buɗewar shari’ar bincike, kuma motsin mala’ika na uku yana sanar da buɗewar shari’ar zartarwar Allah, wadda take ci gaba a matakai, tana farawa daga dokar Lahadi, tana kuma ci gaba tare da ƙaruwa har zuwa Zuwa ta Biyu ta Almasihu.

We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.

Za mu ci gaba da nazarinmu na sura ta uku ta Daniyel, kuma mu kammala la’akarinmu game da kalmar nan “awa” a talifi na gaba.

> Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.

> Ga shi, ina aiko ku kamar tumaki a tsakiyar kyarketai: saboda haka ku zama masu hikima kamar macizai, marasa cutarwa kuma kamar kurciyoyi. Amma ku yi hankali da mutane: gama za su kai ku ga majalisu, su yi muku bulala a majami’unsu; kuma za a kai ku gaban gwamnoni da sarakuna saboda ni, domin zama shaida a kansu da al’ummai. Amma sa’ad da suka kai ku, kada ku damu da yadda ko abin da za ku faɗa: gama a wannan sa’a za a ba ku abin da za ku faɗa. Gama ba ku ne kuke magana ba, sai dai Ruhun Ubanku ne yake magana a cikinku. Kuma ɗan’uwa zai kai ɗan’uwa ga mutuwa, uba kuma ɗansa: ’ya’ya kuma za su tasar wa iyayensu, su sa a kashe su. Kuma dukan mutane za su ƙi ku saboda sunana: amma wanda ya jure har ƙarshe, shi ne zai tsira. Amma sa’ad da suke tsananta muku a wannan birni, ku gudu zuwa wani: gama gaskiya nake faɗa muku, ba za ku gama yawo cikin biranen Isra’ila ba, har Ɗan Mutum ya zo. Ɗalibi bai fi malaminsa ba, bawa kuma bai fi ubangijinsa ba. Ya isa ga ɗalibi ya zama kamar malaminsa, bawa kuma kamar ubangijinsa. In sun kira maigidan gidan da Beelzebub, balle ma mutanen gidansa? Saboda haka kada ku ji tsoronsu: gama babu abin da aka rufe da ba za a bayyana ba; kuma babu abin da aka ɓoye da ba za a sani ba. Abin da nake gaya muku a cikin duhu, ku faɗa shi a cikin haske: kuma abin da kuke ji a kunne, ku yi wa’azin sa a bisa rufin gidaje. Kuma kada ku ji tsoron waɗanda suke kashe jiki, amma ba su da ikon kashe rai: sai dai ku ji tsoron wanda yake da ikon hallaka rai da jiki duka a cikin jahannama. Matiyu 10:16–28.

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