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# The Book of Daniel - Number Eleven

Littafin Daniyel - Lamba Goma Sha Ɗaya

Prophetic Tests in Darkness and the Rise of the Image

Gwaje-gwajen Annabci a Cikin Duhu da Tashin Hoton Mutumin Nan

Author

Jeff Pippenger

Published

December 6, 2023

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Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.

Surar farko ta Daniyel tana wakiltar saƙon mala’ika na farko, kuma sura ta biyu tana wakiltar saƙon mala’ika na biyu. A cikin alamar annabci, saƙon farko shi ne a ji tsoron Allah, saƙon na biyu shi ne a ba Allah ɗaukaka, kuma saƙon na uku yana bayyana lokacin shari’a. Kafin mu shiga kai tsaye cikin sura ta biyu ta Daniyel, ana bukatar ɗan bitar abin da ya gabata. Saƙon mala’ika na biyu kuwa, da farko, yana bayyana faɗuwar Babila.

> 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. Revelation 14:8.

> Sai wani mala’ika kuma ya bi bayansa, yana cewa, Babila ta fāɗi, ta fāɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta. Ru’ya ta Yohanna 14:8.

The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.

Mala’ika na biyu ya bayyana fāɗuwar Babila a matsayin gaskiyar cewa ta sa “dukan al’ummai suka sha ruwan inabin fushin fasikancinta.” Fāɗuwarta amsa ce ga aikata fasikanci da ta yi da dukan al’ummai. An jawo wannan fasikancin ta wurin ƙaryatattun koyarwarta, waɗanda aka wakilta a matsayin “ruwan inabi.” Ikilisiyar Katolika ta ƙunshi koyarwar ƙarya masu yawa, amma ƙaryatacciyar koyarwar da take da alaƙa kai tsaye da fāɗuwarta ita ce ƙaryatacciyar koyarwar da ke haifar da “fushinta”. Wannan koyarwar ita ce haɗuwar ikilisiya da gwamnati, tare da ikilisiya tana iko da wannan dangantaka. Fushin ikilisiyar Katolika kuwa, shi ne tsananta wa waɗanda take ayyana a matsayin ‘yan bidi’a. Ana aiwatar da fushinta ta wurin fasikancinta da sarakunan duniya. Ba tare da alaƙarta da sarakunan duniya ba, da kuma ikonta a kansu, ba za ta sami ikon tsananta wa waɗanda take bayyana a matsayin ‘yan bidi’a ba. Saboda haka, fāɗuwarta ta biyu tana nuna wannan maƙoma a nan gaba sa’ad da za ta sake iya aiwatar da fushinta kamar yadda ta yi a dā, wanda ake kawowa ta wurin fasikancinta da sarakunan duniya. Sarakunan duniya suna shiga wannan haramtacciyar dangantaka ta wurin shan ƙaryarta. An sanar da fāɗuwar Babila a karo na ƙarshe a Wahayin Yahaya sura ta goma sha takwas.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.

> Bayan waɗannan abubuwa kuma sai na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; sai duniya ta haskaka da ɗaukakarsa. Ya kuwa yi kira da ƙarfi da murya mai ƙarfi, yana cewa, Babilon babba ta faɗi, ta faɗi, ta zama mazaunin aljanu, da matattarar kowane ruhi marar tsarki, da kejin kowane tsuntsu marar tsarki abin ƙyama. Gama dukan al’ummai sun sha daga ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci tare da ita, ’yan kasuwar duniya kuma sun wadata ƙwarai ta wurin yalwar alatuwarta. Sai na ji wata murya daga sama tana cewa, Ku fito daga cikinta, mutanena, domin kada ku zama masu tarayya cikin zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, Allah kuma ya tuna da muguntar ayyukanta. Ku sāka mata kamar yadda ta sāka muku, ku ninka mata ninki biyu gwargwadon ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Ru’ya ta Yohanna 18:1–6.

The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.

Kofin jarrabawar Ikilisiyar Katolika ya cika a shekara ta 1798, amma za ta sāke maimaita tsanantawar da ta aikata a lokacin Tsakiyar Duhu, a cikin rikicin dokar Lahadi da ke gabatowa nan ba da jimawa ba.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.

> Duk da haka ina da ’yan abubuwa kaɗan a kanka, domin kana barin waccan mace Jezebel, wadda take kiran kanta annabiya, ta yi koyarwa ta kuma ruɗi bayina su yi fasikanci, su ci kuma abubuwan da aka miƙa hadaya ga gumaka. Na kuwa ba ta lokaci ta tuba daga fasikancinta; amma ba ta tuba ba. Ga shi, zan jefa ta cikin gado, ni kuma waɗanda suke yin zina da ita cikin babban tsanani, sai dai in sun tuba daga ayyukansu. Ru’ya ta Yohanna 2:20–22.

She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.

An ba ta shekara dubu ɗaya da ɗari biyu da sittin domin ta tuba, amma ta ƙi. Shekaru uku da rabi na fari da suka kai ga Dutsen Karmel, an ba su ga Jezebel domin ta tuba, amma ita ma ta ƙi. A dokar Lahadi mai gabatowa nan ba da daɗewa ba a cikin Amurka, na farkon sarakunan duniya waɗanda suke yin fasikanci da ita a kwanaki na ƙarshe shi ne Amurka, dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Sa’an nan ta cika ƙoƙon lokacin jarrabawar ta.

> “The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.

> “Al’umma mafi girma kuma mafi alfarma a doron ƙasa ita ce Tarayyar Amirka. Wata ni’imtacciyar Kulawar Allah ta kāre wannan ƙasa, ta kuma zuba mata mafi zaɓaɓɓun albarkatun Sama. A nan ne waɗanda aka tsananta wa da waɗanda aka zalunta suka sami mafaka. A nan aka koyar da bangaskiyar Kirista cikin tsarkinta. Wannan jama’a sun karɓi babban haske da jinƙai marasa misaltuwa. Amma an sāka wa waɗannan baiwowi da rashin godiya da mantuwa da Allah. Marar Iyaka yana kiyaye lissafi da al’ummai, kuma gwargwadon laifinsu yana daidai da hasken da suka ƙi. Wani mai ban tsoro tarihi yanzu yana tsaye a cikin rajistar Sama a gāba da ƙasarmu; amma laifin da zai cika ma’aunin muguntarta shi ne na warware dokar Allah.”

> “Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.

> “Tsakanin dokokin mutane da umarnan Jehobah ne za a yi babban rikici na ƙarshe na gardamar da ke tsakanin gaskiya da kuskure. A kan wannan yaƙi ne yanzu muke shiga,—yaƙin da ba tsakanin majami’u masu hamayya da juna suna neman rinjaye ba ne, amma tsakanin addinin Littafi Mai Tsarki da addinin tatsuniya da al’ada. Ƙungiyoyin da za su haɗa kai gāba da gaskiya da adalci a cikin wannan gwagwarmaya suna yanzu suna aiki da ƙwazo.” Spirit of Prophecy, juzu’i na 4, 398.

At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.

A dokar Lahadi, ana tilasta alamar dabbar, ta haka kuma “ana warware dokar Allah.” Kafin dokar Lahadi, ana ƙirƙirar siffar dabbar a cikin Amurka. Dokar Lahadi tana iso ne a wani takamaiman lokaci, amma ƙirƙirar siffar dabbar wani lokaci ne mai tsawo. Wannan lokacin shi ne lokacin annabci da tsawon rayuwar Daniyel yake wakilta, kamar yadda shekaru saba’in na bauta a Daniyel sura ta ɗaya suke wakilta. Waɗannan shekaru saba’in sun fara da Yehoyakim, suna alamta lokacin da saƙon farko ya sami iko a ranar 11 ga Satumba, 2001, kuma suka ƙare da warware dokar Allah, kamar yadda “umarni” na Sairus yake wakilta.

The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.

Tarihin rayuwar annabcin Daniyel na shekaru saba’in alama ce ta layuka da dama na annabci. Yana wakiltar lokacin hatimcewa na dubu ɗari da arba’in da huɗu. Yana wakiltar tsarin jarrabawa mai matakai uku wanda aka misalta a cikin mala’iku uku na Wahayin Yahaya sura ta goma sha huɗu, kuma yana wakiltar tsarin kalmar Ibraniyanci “gaskiya.” Yana wakiltar tsarkakewar ’ya’yan Lawi wadda manzon alkawari yake aiwatarwa. Ana misalta shi da yadda Almasihu ya tsarkake Haikali sau biyu. Ana misalta shi da ci gaba da ridda a cikin Urushalima a Ezekiyel surori takwas da tara. Haka kuma yana wakiltar tarihin da a cikinsa ake kafa siffar dabbar a Amurka.

The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.

An kuma wakilta siffar dabbar ta wurin fasikancin Jezebel tare da Ahab, da fasikancin Hirudus tare da Hirudiya, da ɗan maraƙin zinariya na tawayin Haruna, da haikalin bautar ƙarya guda biyu na Yerobowam da suke a Betel da Dan, da annabawan Ba’al da annabawan Ashtarot a cikin labarin Dutsen Karmel. Ma’ana kaɗai ta siffar dabbar a cikin rubuce-rubucen Ellen White ita ce haɗuwar coci da ƙasa, inda coci ce ke iko da wannan dangantaka. Wannan batu na coci tana mulki a kan ƙasa shi ne ainihin abin da aka tsara takarda mai tsarki, wato Kundin Tsarin Mulkin Ƙasar Amurka, domin ta kiyaye mutane daga gare shi. Sa’ad da dabbar ƙasa ta yi watsi da ƙa’idar raba coci da ƙasa a dokar Lahadi mai zuwa nan ba da daɗewa ba, za a cika haɗuwar coci da ƙasa a cikin Ƙasar Amurka.

From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.

Daga 11 ga Satumba, 2001 har zuwa dokar Lahadi a Amurka akwai gwaji na gani, wanda ya ginu a kan ɗaliban annabci su gane samuwar surar dabbar. Yanzu muna a ƙarshen-ƙarshe na wannan tsari. A cikin tsarin samar da surar dabbar akwai motsi da dama da suke ba da gudummawa ga cikakken bunƙasuwarsa a dokar Lahadi, inda ake tilasta alamar dabbar. Akwai motsin siyasa, motsin addini, motsin zamantakewa, da motsin kuɗi. Ku lura da abubuwan da aka ambata dangane da samar da surar dabbar a cikin nassi mai biye.

> “Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Tuni shirye-shirye suna ci gaba, kuma ana tafiyar da matakai, waɗanda za su kai ga yin siffa ga dabbar. Za a haddasa abubuwa a cikin tarihin duniya waɗanda za su cika annabce-annabcen da suka shafi waɗannan kwanaki na ƙarshe” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.

Samuwar siffar dabbar ta ƙunshi wani shiri mai ci gaba wanda ya haɗa da “abubuwan da suka faru” da kuma “motsi,” duka biyun a cikin jam’i. Tarihin da shekaru saba’in na bautar talala na Daniyel suka wakilta ya fara ne da Yehoyakim, ya kuma ƙare da dokar Sairus. Yesu yana kwatanta ƙarshen wani abu da farkon wani abu, kuma akwai wata “doka” da take wakiltar farkon lokacin da shekaru saba’in na annabci na Daniyel suke misalta wa. Wannan “doka” ita ce Dokar USA Patriot Act, wadda aka kafa hujjar ta a fili bisa harin Musulunci na annoba ta uku. Amma ba kamar dokokin umarni na zartarwa na mulkin kama-karya na Ibrahim Lincoln a lokacin Yaƙin Basasa ba, ko na Franklin Roosevelt a lokacin Yaƙin Duniya na Biyu, Patriot Act har yanzu tana aiki, kuma mafi yiwuwa za a ƙara mata ƙarfi kuma a ƙarfafa ta yayin da gaba da Musuluncin duniya ke ƙaruwa. Dokokin umarni na zartarwa na Yaƙin Basasa da na Yaƙin Duniya na Biyu duk sun ƙare tare da ƙarewar faɗa, amma ba za a sami ƙarshen gaba da Musuluncin duniya ba; a maimakon haka, hare-haren ta’addanci za su ci gaba da ƙaruwa a ko’ina cikin duniya.

There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.

Akwai manyan falsafafun shari’a guda biyu a cikin al’adun Yamma. Dokar Ingila da Dokar Roma. Asalin ƙa’idar Dokar Ingila shi ne mutum ba shi da laifi sai an tabbatar da laifinsa, kuma asalin ƙa’idar Dokar Roma kuwa shi ne mutum mai laifi ne sai an tabbatar da rashin laifinsa. Dokar USA Patriot misali ne na musamman na Dokar Roma, kuma tana tsayuwa kai tsaye cikin adawa da Dokar Ingila. Wannan yana ɗaya daga cikin waɗannan “abubuwan da suka faru” da za a kawo game da su wajen kafa siffar dabbar. Idan Amurka za ta zama siffar Katolika, to sai an kafa falsafar addini da siyasar Katolika a cikin Amurka tun kafin aiwatar da tilasta alamar dabbar.

> “This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.

> “Wannan batu yana nacewa a raina. Ku yi la’akari da shi; gama al’amari ne mai matuƙar muhimmanci. Da wane daga cikin waɗannan rukuni biyu za mu danganta bukatarmu? Yanzu muna yin zaɓinmu, kuma ba da daɗewa ba za mu rarrabe tsakanin mai bauta wa Allah da wanda ba ya bauta masa. Ku karanta sura ta huɗu ta Malakai, ku kuma yi tunani a kanta da muhimmanci. Ranar Allah tana daf da zuwa a kanmu. Duniya ta maida ikkilisiya tamkar tata. Dukansu suna cikin jituwa, kuma suna aiki bisa gajeriyar manufa marar hangen nesa. Furotestoci za su yi aiki a kan masu mulkin ƙasar domin a kafa dokoki don maido da rinjayar da mutumin zunubi ya rasa, wanda yake zaune a cikin haikalin Allah, yana nuna kansa cewa shi Allah ne. Za a ɗauki ƙa’idodin Roman Katolika a ƙarƙashin kulawa da kariyar Jiha. Wannan ridda ta ƙasa za ta bi da sauri da halakar ƙasa. Ba za a ƙara jure wa shaidar gaskiyar Littafi Mai Tsarki ba daga waɗanda ba su mai da dokar Allah ƙa’idar rayuwarsu ba. Sa’an nan za a ji murya daga kaburburan shahidai, waɗanda aka wakilta ta wurin rayukan da Yohanna ya gani an kashe domin maganar Allah da kuma shaidar Yesu Almasihu da suka riƙe; sa’an nan addu’a za ta tashi daga kowane ɗa na gaskiya na Allah, ‘Lokaci ya yi, ya Ubangiji, ka yi aiki: gama sun warware dokarka.’” General Conference Daily Bulletin, January 1, 1900.

The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.

Nassin da ya gabata yana nuna lokacin da “za a ɗauki ƙa’idodin Roman Katolika a ƙarƙashin kulawa da kariyar Jiha,” a matsayin abin da zai faru a dokar Lahadi. Dokar Lahadi ita ce ƙarshen wannan zamanin alama wanda ya fara a ranar 11 ga Satumba, 2001. Dokar Patriot a farkon lokaci tana zama alamar dokar Lahadi a ƙarshe. Biyu daga cikin abubuwan da aka kawo domin a kafa siffar dabbar su ne zuwan Bala’i na uku, da Dokar Patriot da ta biyo baya.

The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.

Samuwar siffar dabbar ita ce gwajin da za a yanke makomarmu ta har abada a cikinsa, kuma tana zuwa kafin dokar Lahadi. A lokacin dokar Lahadi, lokacin jarabawarmu a matsayin Seventh-day Adventists yana ƙarewa, kuma a can ne ake hatimta hatimi mai bayyane kuma a ɗaga tuta. Samuwar siffar dabbar tana faruwa kafin dokar Lahadi, kafin hatimta mai bayyane, kuma kafin ƙarewar lokacin jarrabawa.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Ubangiji ya nuna mini sarai cewa za a kafa siffar dabbar kafin lokacin jarrabawa ya rufe; gama ita ce za ta zama babban gwaji ga mutanen Allah, wanda ta wurinsa za a ƙayyade makomarsu ta har abada. Matsayinka cike yake da ruɗani irin na saɓani-saɓani har kaɗan ne kaɗai za a ruɗe.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “A cikin Ru’ya ta Yohanna 13 an gabatar da wannan batu a fili; [Ru’ya ta Yohanna 13:11–17, an nakalto].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.

> “Wannan ita ce gwajin da mutanen Allah dole ne su fuskanta kafin a sa musu hatimi. Dukan waɗanda suka tabbatar da amincinsu ga Allah ta wurin kiyaye dokarsa, kuma suka ƙi karɓar Asabar ta ƙarya, za su shiga ƙarƙashin tutar Ubangiji Allah Jehobah, kuma za su karɓi hatimin Allah mai rai. Waɗanda kuma suka yi watsi da gaskiyar da ta fito daga sama suka karɓi Asabar ta Lahadi, za su karɓi alamar dabbar” Manuscript Releases, juzu’i na 15, 15.

The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.

An wakilta tsawon lokacin kafa siffar dabbar ta wurin shekaru saba’in na bautar talala da Daniel ya yi. Daniel ya fara cin jarabawar tsoron Allah, ta wurin zaɓar ya ci abincin Allah kaɗai. Jarabawar farko ta Daniel ita ce jarabawar abinci. Jarabawa ta biyu ta Daniel kuma ita ce jarabawar gani wadda ta faru a ƙarshen wani lokacin gwaji na kwanaki goma na cin abincin Allah, sabanin cin abincin Babila. An bayyana nasarar wannan abinci a cikin bayyanarsa ta jiki. Jarabawa ta biyu jarabawar gani ce. Jarabawa ta farko jarabawar abinci ce. Daniel ya bayyana bangaskiyarsa, ya kuma ci jarabawar farko, amma a jarabawa ta biyu, Daniel bai iya gani tun da farko ko zai bayyana “mai ƙiba da kyau” fiye da waɗanda suka ci abincin Babila ba. A koyaushe akwai mutane da suke da kyakkyawan bayyanar ƙwarai, amma suna cin shara, kuma akwai masu gyaran lafiya masu bin ƙa’ida da lamiri da suke kama da mutuwa mai tafiya.

The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.

Aiwatarwar kamun kai da bangaskiyar Daniyel a gwaji na farko ce ta taimake shi ya tsallake gwaji na biyu, ko da yake sakamakon lokaci na biyu na gwaji ya kasance a lulluɓe cikin “duhu”. ’Yan Millerite da suka ci ƙaramin littafin a ranar 11 ga Agusta, 1840, daga nan suka ɗaukaka Allah cikin shelar saƙon Kukan Tsakar Dare yayinda saƙon ya ratsa ƙasar kamar igiyar ruwa mai ƙarfi. Gwaji na biyu gwaji ne na gani, wanda gwajin abinci na zahiri da na ruhaniya ke gabata masa, sa’an nan kuma gwajin tantancewa na annabci ya biyo baya. Gwaji na biyu yana buƙatar bayyananniyar nunawa ta gani ta bangaskiyar da aka furta a gwaji na farko.

> Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.

> To, bangaskiya ita ce tabbataccen hakikanin abubuwan da ake sa rai, hujjar abubuwan da ba a gani ba. Gama ta wurinta ne dattawan farko suka sami kyakkyawar shaida. Ibraniyawa 11:1, 2.

Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.

Babi na biyu na littafin Daniyel gwaji ne na gani, wanda ba a iya kammala shi cikin nasara sai idan ana aiwatar da abincin da aka zaɓa a gwaji na farko cikin tsarin gwajin.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Gama wahayi har yanzu yana jiran ƙayyadadden lokaci ne, amma a ƙarshensa zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai jinkirta ba. Ga shi, ran wanda ya ɗaukaka kansa ba madaidaiciya ba ce a cikinsa: amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:3, 4.

The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.

An bar sakamakon gwaji na biyu cikin duhu domin a nuna ko bangaskiyar da aka furta a gwaji na farko ta kasance bangaskiya ta gaskiya ce.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Haske na musamman da aka bai wa Yohanna, wanda aka bayyana cikin tsãwoyin bakwai, ya kasance zayyana abubuwan da za su faru a ƙarƙashin saƙonnin mala’ika na fari da na biyu. Ba shi ne mafi alheri ga mutane su san waɗannan abubuwa ba, gama dole ne a gwada bangaskiyarsu. Cikin tsarin Allah, za a yi shelar gaskiya mafi banmamaki kuma mafi zurfi. Ya zama dole a yi shelar saƙonnin mala’ika na fari da na biyu, amma ba za a bayyana wani ƙarin haske ba kafin waɗannan saƙonni su gama takamaiman aikinsu.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.

Ya dace bisa ga nufin Allah cewa babi na biyu na Daniyel ya ginu a kan siffa, domin yana wakiltar gwajin siffar dabbar. Waɗancan ɗaliban annabci da suka gane Satumba 11, 2001 a matsayin cikar annabci, sun ci ɓoyayyen littafin a ma’ana ta alama. Sa’an nan aka komo da su zuwa tsofaffin hanyoyin Adventism kamar yadda suke bayyana a kan Taswirorin majagaba na 1843 da 1850. Tsofaffin hanyoyin sun bayyana motsin mala’ika na fari, wanda daga nan aka bishe su su fahimci cewa yana wakiltar motsin mala’ika na uku. Dukan bayyanannun abubuwa masu daraja da aka bishe su su fahimta sun zo ne ta hanyar fahimtar tsarin aikin annabci da suka karɓa. Wannan tsarin aiki an misalta shi da tsarin aikin William Miller, wanda aka tabbatar sa’ad da aka ba da iko ga saƙo na farko na tarihinsa a ranar 11 ga Agusta, 1840.

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “A cikin shekarar 1840 wani fitaccen cikar annabci ya tayar da sha’awa mai yaduwa. Shekaru biyu kafin wannan, Josiah Litch, ɗaya daga cikin manyan masu wa’azin zuwan Almasihu na biyu, ya buga wani bayani a kan Wahayin Yahaya 9, yana annabta faɗuwar Daular Usmaniyya. Bisa ga lissafinsa, wannan iko zai rushe... a ranar 11 ga Agusta, 1840, sa’ad da za a iya sa ran za a karya ikon Usmaniyya a Konstantinoful. Kuma wannan, na gaskata, za a tarar haka ne.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “A daidai lokacin da aka ƙayyade, Turkiyya, ta wurin jakadunta, ta amince da kariyar ƙasashen Turai masu haɗin gwiwa, ta haka kuwa ta sa kanta ƙarƙashin ikon ƙasashe Kirista. Lamarin ya cika annabcin daidai sarai. Da zarar aka san da wannan, taro mai yawa suka gamsu da daidaiton ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka ɗauka, kuma aka ba wa motsin zuwan Ubangiji wani ƙarfafawa mai ban mamaki. Masu ilimi da masu matsayi suka haɗu da Miller, duka wajen wa’azi da wajen wallafa ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri ƙwarai.” The Great Controversy, 334, 335.

When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.

Sa’ad da mutane suka karɓi 11 ga Satumba, 2001, a matsayin cikar annabci, sun kuma “gamsu da daidaiton ƙa’idodin fassarar annabci da” Future for America “ta ɗauka.” Mala’ikan ya sauko da ɓoyayyen littafi, ya kuma umarci waɗanda za su ci su ci. Hikimar annabci da take ƙunshe a cikin ɗan littafin tarihin Millerite, da kuma ɓoyayyen littafin tarihinmu na yanzu, wajibi ce domin a tsallake gwajin samuwar surar dabbar lafiya. Amma bayan cin, ko kuma shigar da tsarin hanyar annabci a cikin mutum, dole ne ɗalibi daga nan gaba ya nuna tabbaci na gani na abin da ya riga ya ci. Dole ne a bayyana wannan aikin bangaskiya ta wurin gwaji wanda ake tsallakewa tare da sakamakon da yake “duhu”.

The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.

Ka’idojin annabci na William Miller a cikin tarihin mala’ika na fari, a haɗe da maɓallan annabci da aka kafa a cikin tarihin mala’ika na uku, suna ba ɗaliban annabci damar gane cewa kowanne daga cikin mala’iku uku na Wahayi sura ta goma sha huɗu ya zo tare da saƙo a cikin ɗan ƙaramin littafi wanda ya kamata a ci. Hanyar da suka zaɓa wajen cin sa tana ba waɗannan ɗalibai damar ganin cewa sa’ad da mala’ikan Wahayi sura ta goma sha takwas ya sauko a ranar 11 ga Satumba, 2001, yana da littafi a hannunsa wanda dole ne a ci, ko da yake ba a yi magana a kansa kai tsaye ba a sura ta goma sha takwas.

The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.

Mala’ikan yana da ɓoyayyen littafi a hannunsa. Wannan dabarar annabci ce abin da Daniyel yake wakilta sa’ad da ya zaɓi ya ƙi abincin Babila. Wannan dabarar annabci ce abin da ake bukata domin a ga samuwar siffar dabbar, gama ko da yake an sanar da mu cewa akwai “motsi” da “abubuwan da suka faru” da za a kawo game da su wajen kafa siffar dabbar, an kuma sanar da mu cewa motsin neman dokar Lahadi yana gudana cikin “duhu.” Dole ne mu kasance da “gilashin hangen dare” na ruhaniya domin mu iya ganin motsinsu a cikin duhu, gama samuwar siffar ce, amma ana samarda ita cikin “duhu”. Za a gane ta ne kaɗai ta wurin ƙa’idojin annabci waɗanda ɗalibin annabci ya karɓa sa’ad da ya gane 11 ga Satumba, 2001, a matsayin cikar isowar Bala’i na uku.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Allah ya bayyana abin da zai faru a kwanaki na ƙarshe, domin mutanensa su kasance a shirye su tsaya da ƙarfi a gaban guguwar adawa da fushi. Waɗanda aka yi wa gargaɗi game da abubuwan da suke gabansu bai kamata su zauna cikin natsattsen jiran guguwar da ke zuwa ba, suna ta’azantar da kansu da cewa Ubangiji zai kare amintattunsa a ranar wahala. Ya kamata mu zama kamar mutane masu jiran Ubangijinsu, ba cikin zaman jiran banza ba, sai dai cikin aiki na gaskiya da himma, tare da bangaskiya marar karkarwa. Yanzu ba lokaci ba ne na barin zukatanmu su shagaltu da abubuwa marasa muhimmanci sosai. Yayin da mutane suke barci, Shaiɗan yana ta shirya al’amura da ƙwazo domin mutanen Ubangiji kada su sami jinƙai ko adalci. Yunkurin kiyaye Lahadi yanzu yana ta neman hanya cikin duhu. Shugabanni suna ɓoye ainihin batun, kuma da yawa daga cikin waɗanda suka haɗa kansu da wannan yunkuri ba su ma ganin inda wannan sirrin tafiya ke nufa ba. Iƙirarrakinsa masu laushi ne kuma a fili suna kama da na Kirista, amma sa’ad da zai yi magana zai bayyana ruhun macijin. Aikinmu ne mu yi duk abin da yake cikin ikonmu domin kawar da haɗarin da ake yi mana barazana da shi. Ya kamata mu yi ƙoƙari mu kwance son zuciya ta wajen gabatar da kanmu a sahihin haske a gaban mutane. Ya kamata mu gabatar musu da ainihin batun da ake gardama a kai, ta haka muna tsoma mafi ingancin rashin amincewa da matakan da ake ɗauka don taƙaita ’yancin lamiri. Ya kamata mu binciki Nassosi kuma mu iya ba da dalilin bangaskiyarmu. Annabin ya ce: ‘Mugaye za su yi mugunta: kuma ba ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta.’” Testimonies, volume 5, 452.

Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”

Daniyel yana wakiltar “masu hikima” waɗanda za su iya ganin motsin kafa dokar Lahadi, ko da yake yana gudana cikin “duhu.” Yana iya yin haka, gama ya ci jarabawar abinci, kafin jarabawar gani. Jarabawar gani ta samuwar siffar dabbar nan tana faruwa cikin “duhu.”

We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.

Za mu fara nazarinmu na Daniyel sura ta biyu a matsayin saƙon mala’ika na biyu a maƙala ta gaba.

> And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.

> Zan bi da makafi ta hanyar da ba su sani ba; zan bishe su cikin hanyoyi waɗanda ba su taɓa sani ba: zan mai da duhu haske a gabansu, da karkatattun abubuwa kuwa madaidaici. Waɗannan abubuwa zan yi musu, ba kuwa zan yashe su ba. Ishaya 42:16.

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