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# The Book of Daniel - Number Nineteen

Littafin Daniyel - Lamba Goma Sha Tara

The Prophetic Significance of the Word ‘Hour’ in the Book of Daniel

Muhimmancin Kalmar ‘Sa’a’ a Annabce Cikin Littafin Daniyel

Author

Jeff Pippenger

Published

December 14, 2023

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The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.

Kalmar nan “awa” wadda ake samu a cikin Tsohon Alkawari ne kawai a littafin Daniyel, kullum tana da alaƙa da wani irin hukunci. A sura ta uku tana wakiltar dokar Lahadi, tare da mai da hankali a kan tuta da Shadrak, Meshak da Abednego suka wakilta.

In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.

A sura ta huɗu yana wakiltar zuwan gargaɗin saƙon mala’ika na fari a shekara ta 1798. Sa’ad da aka yi amfani da shi a karo na biyu a sura ta huɗu, ya wakilta buɗewar shari’ar bincike a ranar 22 ga Oktoba, 1844. A sura ta huɗu, amfani biyu na kalmar “sa’a” suna wakiltar tarihin saƙonnin mala’iku na fari da na biyu daga 1798 har zuwa 1844. Wannan tarihi shi ne tarihin tsawa bakwai na Ru’ya ta Yohanna sura ta goma. Tsawa bakwai ɗin ana wakiltar su ta wurin lokuta biyu da aka yi amfani da kalmar “sa’a” a sura ta huɗu, sabili da haka kuma suna wakiltar tarihin mala’ika na uku daga 1989 har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba.

In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.

A cikin sura ta biyar, kalmar “sa’a” ma tana wakiltar dokar Lahadi, amma a can an fi mai da hankali ne a kan ƙarshen mulki na shida na annabcin Littafi Mai Tsarki, wato Amurka, kamar yadda ƙarshen mulki na farko na annabcin Littafi Mai Tsarki, Babila, ya kwatanta. A cikin sura ta uku, an fi mai da hankali ne a kan tuta a cikin tanderun wuta, amma a cikin sura ta biyar an fi mai da hankali a kan ƙaddarar Belshazzar da hukuncinsa na musamman, ko da yake daga ƙarshe Daniyel ya shiga cikin labarin yana kwatanta tutar.

At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.

A dokar Lahadi, ana wakilta “sa’a” ta keɓewar da Nebukadnezzar ya yi da mutuwar Belshazzar. “Sa’ar” da aka wakilta a matsayin buɗewar shari’a a sura ta huɗu tana nuna buɗewar shari’ar bincike a ranar 22 ga Oktoba, 1844, kuma tana kuma nuna buɗewar shari’ar zartarwa a dokar Lahadi. Ko dai buɗewar littattafan shari’a a cikin Wuri Mai Tsarki na sama a ranar 22 ga Oktoba, 1844, ko kuma farkon shari’ar Allah da aka kawo a kan waɗanda suka ƙi ceto, a farkon shari’ar zartarwa a dokar Lahadi ana wakiltar gargaɗin game da kowace irin shari’ar da ke gabatowa a cikin Daniyel sura ta huɗu ta hanyar farkon amfani da kalmar “sa’a,” kuma ainihin farkon kowanne daga cikin nau’o’in shari’a biyu ana wakilta shi ta amfani na biyu da aka yi da kalmar “sa’a” a sura ta huɗu.

The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.

Kalmar nahawu da ta shafi kalmar “sa’a” kamar yadda Daniyel ya yi amfani da ita ita ce cewa kalma ce mai “polysemy”. Polysemy kalma ce da take da ma’anoni dabam-dabam waɗanda dukkansu za a iya tara su a ƙarƙashin jigo guda. Sau biyar da Daniyel ya yi amfani da kalmar “sa’a,” duk suna nuni ne ga hukunci, amma kowannensu yana magana ne a kan fannoni dabam-dabam na ko dai hukuncin ramawa na Allah, wanda ake kira hukuncinsa na zartarwa, ko kuma hukuncin bincike na Allah inda yake tantance waɗanda za su tsira ko waɗanda ba za su tsira ba. Ko hukuncin binciken ne da ya fara a ranar 22 ga Oktoba, 1844, ko kuwa hukuncin zartarwa ne da zai fara da dokar Lahadi mai zuwa nan ba da daɗewa ba, duka waɗannan hukuncai masu ci gaba ne a yanayinsu. Hukuncin ramawar Allah, ko hukuncinsa na zartarwa, yana farawa ne da dokar Lahadi kuma yana ƙaruwa a matakai a hankali, har a ƙarshe ya kai ga rufe ƙofofin jarrabawar ɗan adam da annoba bakwai na ƙarshe.

Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.

A cikin sura ta biyar ta littafin Daniyel an yi amfani da kalmar “awa” domin bayyana hukuncin zartarwa na Allah, kamar yadda mutuwar Belshazzar ta wakilta, tare da ƙarshen al’ummar da yake mulka.

> In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.

> A daidai wannan sa’a sai yatsun hannun mutum suka bayyana, suka rubuta a gaban fitilar a kan farin bangon fadar sarki; sarkin kuwa ya ga sashen hannun da yake rubutawa. Daniyel 5:5.

The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.

Hukuncin aiwatarwa yana farawa ne a dokar Lahadi, wadda kuma aka wakilta ta wajen ƙaddamarwar da Nebukadnezzar ya yi wa siffar zinariya; amma wannan “sa’a” ta fi nuni ga kubutar mutanen Allah a cikin rikicin da aka haifar a dokar Lahadi. Hukuncin aiwatarwa a kan karuwar Taya, haka kuma a kan Amurka, yana farawa ne a dokar Lahadi, wadda ita ce “sa’ar” da take alamar hukunci a cikin littafin Daniyel.

> 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. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.

> Sai na ji wata murya dabam daga sama, tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku zama tarayya cikin zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, Allah kuwa ya tuna da muguntarenta. 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. Da gwargwadon yadda ta ɗaukaka kanta, ta kuma yi rayuwa ta jin daɗi, haka nan ku ba ta azaba da baƙin ciki: gama tana cewa a cikin zuciyarta, Ina zaune sarauniya ce, ba gwauruwa ba ce ni, ba kuwa zan ga baƙin ciki ba. Saboda haka annobanta za su zo a rana guda, mutuwa, da makoki, da yunwa; za a kuma ƙone ta ƙurmus da wuta: gama Ubangiji Allah mai shari’anta ta mai ƙarfi ne. Sarakunan duniya kuma, waɗanda suka yi fasikanci tare da ita, suka kuma yi rayuwar jin daɗi tare da ita, za su yi kuka dominta, su yi makoki saboda ita, sa’ad da za su ga hayaƙin ƙonarta, suna tsaye daga nesa saboda tsoron azabarta, suna cewa, Kaito, kaito, ke babban birni Babila, ke birni mai ƙarfi! gama a cikin sa’a guda ne hukuncinki ya zo. Ru’ya ta Yohanna 18:4–10.

The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.

Dokar Lahadi a cikin Amurka, wadda ita ce farkon hukuncin zartarwa, wanda shi ma yana tafiya a hankali mataki zuwa mataki, tana farawa ne a cikin “sa’a” da ’ya’yan Allah waɗanda har yanzu suke cikin Babila ake kiransu su fito ta wurin tuta. Ita ce “sa’a” da hukunci yake saukowa a kan “wancan Babban birni, Babila”. Hukuncinta, wanda kalmar “sa’a” take wakilta, ya ƙunshi lokacin da ake kiran sauran garken Allah su fito daga Babila.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> A wannan rana kuma sai a sami saiwar Yesse, wadda za ta tsaya ta zama tuta ga jama’a; zuwa gare ta al’ummai za su nemi mafaka; kuma hutunta zai zama mai ɗaukaka. Kuma zai faru a wannan rana, cewa Ubangiji zai sāke ɗaga hannunsa a karo na biyu domin ya mayar da ragowar mutanensa da suka ragu, daga Assuriya, da daga Masar, da daga Patros, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da kuma daga tsibiran teku. Kuma zai kafa tuta ga al’ummai, ya tattara korarrun Isra’ila, ya kuma tara warwatattun Yahuda daga kusurwoyi huɗu na duniya. Ishaya 11:10–12.

The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.

Ubangiji ya kira mutane su fito daga Babila cikin motsin mala’ika na fari a shekara ta 1844, kuma dole ne a maimaita mala’ika na biyu na wannan tarihin a kwanaki na ƙarshe, sa’ad da “Ubangiji zai sāke sa hannunsa a karo na biyu domin ya maido da ragowar mutanensa.” Ragowar mutanen da yake “sāke” kira su fito, ba su ne tuta ba, gama tuta ita ce “tushen Yesse,” wanda ya tsaya a matsayin “tuta” wanda “Al’ummai” suke nema. A karo na biyu, Allah zai kira al’ummai su fito daga Babila.

He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.

Zai yi haka ne ta wajen fara tattara “korarrun Isra’ila,” waɗanda su ne “warwatsattun Yahuza,” kuma waɗanda suke fitowa “daga kusurwoyi huɗu na duniya,” sa’ad da aka tattara su a ƙarshen kwana uku da rabi na kwanciya matattu a kan titi na Ru’ya ta Yohanna sura ta goma sha ɗaya, wanda ya ratsa kwarin matattun ƙasusuwan busassu na Ezekiyel.

The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.

“Sa’a” lokacin da hukuncin zartarwa ya fara ga “Babila,” waccan “babbar” birni mai “ƙarfi,” shi ne irin wannan “sa’a” ta “babban girgizar ƙasa” da ke cikin Ru’ya ta Yohanna sura ta goma sha ɗaya. Hukuncin zartarwa na Allah yana farawa a wannan “sa’a,” gama a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, akwai dubu bakwai da aka kashe a “sa’ar” girgizar ƙasar. Waɗannan dubu bakwai an wakilta su ta wurin “mafi ƙarfafan mutane” na Nebukadnezzar, waɗanda suka mutu suna jefa Shadrak, Meshak da Abednego cikin tanderun wuta da aka ƙara zafinsa har “sau bakwai” fiye da yadda aka saba. A cikin Juyin Juya Halin Faransa, “dubu bakwai” ɗin sun wakilci sarautar Faransa, ko kuma manyan ƙarfaffunta. Ba Belshazzar kaɗai aka kashe a sura ta biyar ba, amma an hallaka rundunarsa ma. “Sa’ar” dokar Lahadi tana fara tsanantawar da ake wakilta ta wurin jefa mutanen Allah cikin tanderun wuta, amma kuma tana nuna farkon hukuncin zartarwa na Allah a kan babban birnin Babila.

It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.

Haka kuma wannan shi ne “sa’ar” babbar girgizar ƙasa a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, sa’ad da ƙasusuwan da a dā matattu ne, waɗanda dabbar da ta fito daga ramin marar ƙasa ta kashe a kan titi, ake ɗaukaka su zuwa sama a matsayin tuta. A nan kuma wannan ita ce wannan “sa’a” ɗin nan ɗaya da ake busa masifa ta uku, wadda kuma ita ce ƙaho na bakwai. Ƙaho na bakwai shi ne masifa ta uku, kuma manufar wannan ƙahon masifa na ƙarshe ba kawai ta kawo hukunci a kan waɗanda suke tilasta bauta ta Lahadi ba ce, amma kuma ta fusata al’ummai. Masifa ta uku, ƙaho na bakwai, da fusatar da al’ummai, duk alamomi ne da suke magana game da rawar annabci ta Musulunci, kuma dukansu an sa su cikin “sa’ar” babbar girgizar ƙasa.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. 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. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.

> Sai suka ji wata babbar murya daga sama tana ce musu, Ku hauro nan. Sai suka haura zuwa sama cikin gajimare; maƙiyansu kuwa suka gan su. A 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 mutane dubu bakwai; sauran kuwa suka firgita, suka kuma ba da ɗaukaka ga Allah na sama. Masifa ta biyu ta wuce; ga shi, masifa ta uku tana zuwa da sauri. Sai mala’ika na bakwai ya busa ƙaho; sai aka ji manyan muryoyi a sama suna cewa, Mulkokin wannan duniya sun zama mulkokin Ubangijinmu, da na Almasihunsa; kuma zai yi mulki har abada abadin. Sai dattawa ashirin da huɗu, waɗanda suke zaune a gaban Allah a kan kujerunsu, suka fāɗi rubda ciki, suka yi wa Allah sujada, suna cewa, Muna godiya gare ka, ya Ubangiji Allah Maɗaukaki, wanda yake, wanda ya kasance, kuma mai zuwa; domin ka karɓi babban ikonka, ka kuma yi mulki. Al’ummai kuwa sun yi fushi, amma fushinka ya zo, haka kuma lokacin matattu, domin a yi musu shari’a, kuma ka ba da sakamako ga bayinka annabawa, da tsarkaka, da waɗanda suke tsoron sunanka, ƙanana da manya; kuma ka hallaka waɗanda suke hallaka duniya. Ru’ya ta Yohanna 11:12–18.

Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.

Kasusuwan matattu na Ezekiyel suna hauhawa “zuwa sama cikin gajimare; kuma maƙiyansu” suna kallon “su” a cikin “sa’a” lokacin da kaɗe-kaɗen Nebukadnezzar ya fara busawa, kuma karuwar Taya ta fara rerawa, kuma Isra’ila mai ridda ta fara rawa. Isra’ila mai ridda tana wakiltar annabın ƙarya, sarki Nebukadnezzar kuwa shi ne maciji, kuma karuwar Taya ita ce dabbar. An kwatanta rawar ta wurin annabawan Ba’al da annabawan kurmi a cikin labarin Iliya. An kuma kwatanta ta ta wurin rawar Salome, ’yar Hirudiyas. Ba’al shi ne allahn ƙarya namiji, Ashtoret kuwa ita ce annabawan kurmi, wadda allahntaka ce ta mace. Tare suna wakiltar haɗuwar coci (matar) da gwamnati (namijin). Tare suna wakiltar annabın ƙarya na Amurka. Salome tana nuna cewa annabın ƙarya ’yar Roma ce, wadda siffarta ita ce haɗuwar coci da gwamnati a Amurka.

> Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.

> Saboda haka a wannan lokaci waɗansu Kaldiyawa suka matso kusa, suka kai ƙara a kan Yahudawan. Suka yi magana, suka ce wa sarki Nebukadnezzar, Ya sarki, ka rayu har abada. Kai, ya sarki, ka ba da umarni cewa kowane mutum da zai ji karar ƙaho, sarewa, molo, algaita, garaya, da dulcimer, da kowane irin kiɗa, zai fāɗi ƙasa ya yi sujada ga siffar zinariya. Kuma duk wanda bai fāɗi ƙasa ya yi sujada ba, za a jefa shi cikin tsakiyar tanderun wuta mai ƙuna. Akwai waɗansu Yahudawa waɗanda ka sa a kan al’amuran lardin Babila, Shadrak, Meshak, da Abednego; waɗannan mutane, ya sarki, ba su kula da kai ba: ba sa bauta wa allolinka, kuma ba sa yi wa siffar zinariyar da ka kafa sujada. Daniyel 3:8–12.

In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.

A cikin wannan “sa’a,” maƙiyan Shadrach, Meshach da Abednego suka ga cewa sun ƙi alamar dabbar, sa’an nan kuma suka roƙi sarki ya aiwatar da hukuncin da aka tsara. A cikin wannan “sa’a,” dokar Lahadi, wadda ita ce girgizar da ke fuskantar dabbar duniya (girgizar ƙasa), fushi da hasalar Nebukadnezzar suna bayyana.

> Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.

> Sai Nebukadnezzar, cikin hasala da fushinsa, ya ba da umarni a kawo Shadrak, Meshak, da Abednego. Sai aka kawo waɗannan mutane a gaban sarki. Daniyel 3:13.

The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.

Tsanantawar da ake yi wa shaidun Allah biyu (Shadrak, Meshak da Abednego), ana aiwatar da ita ne sa’ad da suka ƙi su rusuna, ko kuma kamar yadda Ru’ya ta Yohanna sura ta goma sha ɗaya ta bayyana—suka tsaya da ƙafafunsu.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Bayan kwana uku da rabi, Ruhun rai daga wurin Allah ya shiga cikinsu, suka tsaya a kan ƙafafunsu; kuma babban tsoro ya faɗo a kan waɗanda suka gan su. Suka kuma ji babbar murya daga sama tana ce musu, Ku hau nan. Sai suka haura zuwa sama cikin girgije; abokan gābansu kuwa suka gan su. Ru’ya ta Yohanna 11:11, 12.

Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.

Da ƙin rusuna, suna tsaye a ƙafafunsu kamar ƙaƙƙarfan rundunar Ezekiyel. Suna tsayawa sa’ad da suka karɓa, sa’an nan kuma suka shelanta saƙon hatimin da yake adawa da kafa haɗin kai tsakanin coci da ƙasa a cikin Amurka, kuma yake yin gargaɗi game da dokar Lahadi mai zuwa nan ba da daɗewa ba, yana kuma bayyana cewa hukuncin ramuwar gayya na Allah yana dab da cika ta wurin Musulunci na Bala’i na uku. Saƙon Kukan Tsakar Dare yana wakiltuwa da “asirin” da aka bayyana wa Daniyel a sura ta biyu, kuma sa’ad da mutanen Allah na kwanaki na ƙarshe suka kafu a cikin wannan “gaskiya,” ba za a iya girgiza su ba, kuma ba za su girgizu ba saboda girgizar ƙasa mai gabatowa.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Aikin da ake yi a Battle Creek yana bisa irin wannan tsari ne. Shugabannin da ke cikin sanitarium sun cakuda kansu da marasa bangaskiya, suna karɓar su cikin shawarwarinsu, fiye ko ƙasa da haka, amma abin kamar yin aiki ne da idanunsu a rufe. Sun rasa ganewa domin su ga abin da zai auko mana a kowane lokaci. Akwai ruhun fid da rai, na yaƙi da zubar da jini, kuma wannan ruhu zai ƙaru har zuwa ainihin ƙarshen zamani. Da zarar an hatimce mutanen Allah a goshinsu—ba wani hatimi ko alama ba ne da za a iya gani, sai dai tabbatuwa cikin gaskiya, ta fuskar hankali da ta ruhaniya, har ba za a iya motsa su ba—da zarar an hatimce mutanen Allah kuma aka shirya su domin girgizawar, zai zo. Hakika, ya riga ya fara. Hukunce-hukuncen Allah yanzu suna bisa ƙasar, domin su ba mu gargaɗi, domin mu san abin da ke zuwa.” Manuscript Releases, juzu’i na 10, 252.

The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.

Hatimcin yana wakiltar alama wadda da farko mutane ba za su iya gani ba, amma daga baya kowa zai gan ta. Sa’ad da mutanen Allah suka karɓi saƙon Kukan Tsakar Dare, wanda aka wakilta ta wurin “asirin” da aka bayyana wa Daniyel a babi na biyu, sun karɓi “asirin” siffar dabbar da ke kaiwa ga alamar dabbar, wadda take kawo hukuncin Allah, wanda ake aiwatarwa ta wurin Musulunci. Wannan yana faruwa ne a lokacin da “ruhun matsanancin ƙunci, na yaƙi da zubar da jini” yake ƙaruwa. Wannan lokacin shi ne yanzu. Yana faruwa ne sa’ad da shugabannin Adventism ba za su iya gani ba saboda makantar Laodicea. A cikin aikin hatimci wanda yake cika a Kukan Tsakar Dare, ana buga hatimin a goshin budurwai masu hikima, amma ba a ganinsa. Shadrak, Meshak da Abednego suna wakiltar waɗanda suka kafu cikin gaskiya, kamar yadda aka kwatanta ta wurin tattaunawarsu da Nebukadnezzar.

> Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.

> Nebukadnezzar ya yi magana ya ce musu, “Shin gaskiya ne, ya Shadrak, Meshak, da Abednego, ba ku bauta wa allolina, kuma ba ku yi wa siffar zinariya da na kafa sujada ba? Yanzu kuwa, in kuna shirye cewa a daidai lokacin da kuka ji karar ƙaho, sarewa, garaya, molo, zabura, da dulcimer, da kowane irin kaɗe-kaɗe, ku fāɗi ku yi wa siffar da na yi sujada; to, da kyau. Amma in ba ku yi sujada ba, a wannan sa’a za a jefa ku cikin tsakiyar tanderun wuta mai ƙuna; kuma wane ne wannan Allah da zai cece ku daga hannuna?” Shadrak, Meshak, da Abednego suka amsa suka ce wa sarki, “Ya Nebukadnezzar, ba mu da bukatar mu ba ka amsa a kan wannan al’amari. In haka ne, Allahnmu wanda muke bauta wa yana da ikon cece mu daga tanderun wuta mai ƙuna, kuma zai cece mu daga hannunka, ya sarki. Amma ko da ba haka ba, ka sani, ya sarki, cewa ba za mu bauta wa allolinka ba, kuma ba za mu yi wa siffar zinariya da ka kafa sujada ba.” Daniyel 3:14–18.

Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.

Bayan haka, manyan bayin nan uku za su bayyana hatimin Allah wanda za a iya gani. Sai waɗanda tuni suke da hatimin a cikinsu wanda ba a iya gani ne kaɗai za su shiga cikin bayyana hatimin Allah a lokacin da dole ne a gan shi.

> Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.

> Sai Nebukadnezzar ya cika da fushi ƙwarai, fuskar kamanninsa kuwa ta canja ga Shadrak, Meshak, da Abednego. Saboda haka ya yi magana, ya ba da umarni a ƙara zafafa tanderun sau bakwai fiye da yadda aka saba zafafa shi. Ya kuma umarci mafifitan mazaje masu ƙarfi da suke cikin rundunarsa su daure Shadrak, Meshak, da Abednego, su jefa su cikin tanderun wuta mai ƙuna. Sa’an nan aka ɗaure waɗannan maza da rigunansu, da wandunansu, da rawanansu, da sauran tufafinsu, aka jefa su cikin tsakiyar tanderun wuta mai ƙuna. Saboda umarnin sarki ya kasance na gaggawa, tanderun kuma ya yi zafi fiye da ƙima, harshen wutar ya kashe mutanen da suka ɗauki Shadrak, Meshak, da Abednego. Waɗannan mutane uku kuwa, wato Shadrak, Meshak, da Abednego, suka fāɗi a ɗaure cikin tsakiyar tanderun wuta mai ƙuna. Sa’an nan sarki Nebukadnezzar ya yi mamaki ƙwarai, ya tashi da sauri, ya yi magana ya ce wa mashawartansa, “Ba mutane uku muka jefa cikin wutar a ɗaure ba?” Suka amsa suka ce wa sarki, “Gaskiya ne, ya sarki.” Ya amsa ya ce, “Ga shi, ina ganin mutane huɗu a sake, suna tafiya a tsakiyar wutar, ba su da wani rauni; kamannin na huɗun kuwa yana kama da Ɗan Allah.” Daniyel 3:19–25.

The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.

Sai a ɗaga shaidun nan biyu, waɗanda Shadrak, Meshak da Abednego suke wakilta, su zama tuta; sa’an nan kuma za a ga hatimin.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.

> “Aikin Ruhu Mai Tsarki shi ne ya gamsar da duniya game da zunubi, da adalci, da kuma hukunci. Duniya za a iya yi mata gargadi ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiya, suna aiki bisa manyan ƙa’idoji masu tsarki, suna nuna, a wata ma’ana mai ɗaukaka kuma mai girma, iyakar rarrabewa tsakanin waɗanda suke kiyaye dokokin Allah, da waɗanda suke take su a ƙarƙashin ƙafafunsu. Tsarkakewar Ruhu tana fito da bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ranar hutawa ta jabu. Sa’ad da gwaji ya zo, za a nuna sarai abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da sa hannun mutumin zunubi, wanda ya yi tunanin canja lokuta da dokoki. Bible Training School, Disamba 1, 1903.”

At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.

A lokacin dokar Lahadi, Amurka za ta juya zuwa ga Majalisar Ɗinkin Duniya domin ta cika aikinta na annabci. Za ta yaudari duniya ta wurin waɗannan mu’ujizai da take aikatawa, kamar yadda aka wakilta ta wurin rawar Salome. Yayin da take yin rawarta ta ruɗi, karuwar Taya za ta kasance tana rera waƙoƙinta, kuma ƙungiyar makaɗan Nebukadnezzar za ta busa kiɗan. Amurka ce za ta jagoranta wajen tilasta wa duniya ta karɓi waƙar, ta kuma rusuna a gaban siffar.

> 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. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana kuwa da ƙaho biyu kamar ɗan rago, amma tana magana kamar maciji. Kuma tana aiwatar da dukan ikon dabbar farko a gabanta, tana sa duniya da mazaunanta su yi wa dabbar farko sujada, wadda aka warkar da mugun raunin da ya kusa kashe ta. Kuma tana yin manyan al’ajibai, har ma tana sa wuta ta sauko daga sama zuwa ƙasa a gaban mutane, tana kuma ruɗar waɗanda suke zaune a duniya ta wurin waɗannan mu’ujizai da aka ba ta ikon yi a gaban dabbar; tana cewa wa waɗanda suke zaune a duniya su yi wa dabbar gunki, wadda ta sami rauni ta wurin takobi, duk da haka ta rayu. Kuma aka ba ta iko ta ba wa gunkin dabbar numfashin rai, domin gunkin dabbar ya yi magana, kuma ya sa a kashe duk waɗanda ba za su yi wa gunkin dabbar sujada ba. Kuma tana sa kowa da kowa, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannunsu na dama, ko a goshinsu; domin kada wani ya iya saya ko ya sayar, sai wanda yake da alamar, ko sunan dabbar, ko adadin sunanta. Ga hikima. Mai fahimta ya ƙididdige adadin dabbar; gama adadin mutum ne; adadinta kuwa ɗari shida da sittin da shida ne. Ru’ya ta Yohanna 13:11–18.

Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.

Masar a kwanakin ƙarshe tana wakiltar duniya (wadda a wancan lokaci Majalisar Ɗinkin Duniya take mulka), amma akwai “Kaiton” (alamar Musulunci), wanda aka furta a kan waɗanda (Amurka) suke komawa Masar domin neman taimako. Sa’ad da aka jefa mutum uku nagari cikin gagarumar wutar, suka zama tuta ga duniya, wutar ba ainihin wutar Nebukadnezzar ba ce.

> Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.

> Kaiton waɗanda suke gangarawa zuwa Masar domin neman taimako; suke dogara ga dawakai, suna kuma sa zuciyarsu ga karusai, domin suna da yawa; da kuma ga mahayan dawakai, domin suna da ƙarfi ƙwarai; amma ba sa duban Mai Tsarki na Isra’ila, ba kuwa sa neman Ubangiji! Duk da haka shi ma mai hikima ne, zai kawo mugunta, ba kuwa zai janye kalmominsa ba; amma zai tashi gāba da gidan masu aikata mugunta, da kuma gāba da taimakon masu aikata zunubi. To, Masarawa mutane ne, ba Allah ba; dawakansu kuma nama ne, ba ruhu ba. Sa’ad da Ubangiji zai miƙa hannunsa, mai taimakon nan zai fāɗi, shi kuma wanda ake taimakonsa zai rushe, dukansu kuma za su hallaka tare. Gama haka Ubangiji ya faɗa mini, Kamar yadda zaki da ɗan zaki suke ruri a kan abin farautarsu, sa’ad da aka kira taron makiyaya su fito gāba da shi, ba zai ji tsoron muryarsu ba, ba kuwa zai ƙasƙantar da kansa saboda hayaniyarsu ba: haka Ubangiji Mai Runduna zai sauko ya yi yaƙi saboda Dutsen Sihiyona, da kuma saboda tudunta. Kamar tsuntsaye masu shawagi, haka Ubangiji Mai Runduna zai kāre Urushalima; yana kāriyarta kuma zai cece ta; yana wucewa a kanta kuma zai kiyaye ta. Ku komo gare shi, wanda ’ya’yan Isra’ila suka yi masa tawaye ƙwarai. Gama a wannan rana kowane mutum zai yar da gumakansa na azurfa, da gumakansa na zinariya, waɗanda hannuwanku da kanku kuka yi muku domin zunubi. Sa’an nan Assuriyawa za su fāɗi da takobi, ba na jarumi ba; takobi kuma, ba na ƙaramin mutum ba, zai cinye shi: amma zai gudu daga takobi, samarinya kuma za a rinjaye su. Zai haye zuwa mafakarsa mai ƙarfi saboda tsoro, sarakunansa kuma za su firgita saboda tuta, in ji Ubangiji, wanda wutarsa take a Sihiyona, murhunsa kuma a Urushalima. Ishaya 31:1–9.

Jerusalem is the furnace the world will look to, and they will see four men walking therein.

Urushalima ita ce tanderun da duniya za ta duba zuwa gare ta, kuma za su ga maza huɗu suna tafiya a cikinta.

> Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.

> Sa’an nan Nebukadnezzar ya matsa kusa da bakin tanderun wuta mai ƙuna, ya yi magana, ya ce, Shadrak, Meshak, da Abednego, ku bayin Allah Maɗaukaki, ku fito, ku zo nan. Sa’an nan Shadrak, Meshak, da Abednego suka fito daga tsakiyar wutar. Sarakuna, da gwamnoni, da shugabannin mayaƙa, da mashawartan sarki kuwa, da suka taru tare, suka ga waɗannan mutane, waɗanda wutar ba ta da wani iko a kan jikinsu; ba a ƙone ko da gashin kansu ɗaya ba, tufafinsu kuma ba su canja ba, ƙamshin wuta ma bai ratsa gare su ba. Sa’an nan Nebukadnezzar ya yi magana, ya ce, Yabo ya tabbata ga Allah na Shadrak, Meshak, da Abednego, wanda ya aiko mala’ikansa, ya ceci bayinsa waɗanda suka dogara gare shi, suka ƙi bin maganar sarki, suka miƙa jikinsu, domin kada su bauta wa ko su yi sujada ga wani allah, sai ga nasu Allah kaɗai. Daniyel 3:26–28.

Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.

Sa’an nan Nebukadnezzar ya sake yin wata doka. Wannan doka tana wakiltar doka ta ƙarshe a kwanaki na ƙarshe. Ya fitar da dokar kisa, wadda a cikin raunanan ƙoƙarinsa na ɗaukaka Allah na sama, a zahiri take zama alamar annabci ta dokar kisa a ƙarshen duniya. Nebukadnezzar, yana wakiltar wani sarki a ƙarshen duniya, alama ce ta sarakuna goma na macijin da suke yin fasikanci tare da karuwar Roma. Doka ta gaba a cikin jerin abubuwan annabci ita ce dokar kisa, kuma ko da yake Nebukadnezzar yana yin shelanta domin zamaninsa, a zahiri yana wakiltar doka ta ƙarshe ta haɗin kai mai ninki uku a kwanaki na ƙarshe. Wannan doka ita ce dokar kisa da ake fara aiwatarwa bayan lokacin jarrabawa ya rufe, amma ba a taɓa aiwatar da ita a kan mutanen Allah ba.

> Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.

> Saboda haka na ba da umarni, cewa dukkan jama'a, al'umma, da harsuna, waɗanda suka faɗi wani abu marar kyau game da Allah na Shadrak, Meshak, da Abednego, za a yayyanka su gunduwa-gunduwa, kuma gidajensu za su zama juji na kashi; domin babu wani Allah dabam da zai iya kuɓutarwa kamar haka. Sa'an nan sarki ya ɗaukaka Shadrak, Meshak, da Abednego, a lardin Babila. Daniyel 3:29, 30.

We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.

Yanzu mun riga mun sanya isasshen abin da ke cikin surori uku na farko na Daniyel a cikin tarihin rubutu domin mu fara nazarinmu na sura ta huɗu da ta biyar, waɗanda ake tafiyar da su bisa ga ƙa’idar annabci ta “maimaitawa da faɗaɗawa”. Sura ta huɗu ta Daniyel tana nuna shekarar 1798 da farkon dabbar ƙasa, kuma sura ta biyar ta Daniyel tana nuna dokar Lahadi, da kuma ƙarshen dabbar ƙasa yayin da take magana kamar maciji. Dole ne a haɗa waɗannan surori biyu “layi bisa layi” da surori uku na farko domin a gina a kan tsarin saƙonnin mala’iku uku. Saboda wannan gaskiya, da farko za mu yi taka-tsantsan mu fayyace ƙa’idar “layi bisa layi”.

We will continue in the next article.

Za mu ci gaba a maƙala ta gaba.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “An bai wa Belshazzar damammaki masu yawa domin sanin da kuma aikata nufin Allah ba. Ya ga kakansa Nebukadnezzar an kore shi daga cikin zamantakewar mutane. Ya ga hikimar da sarkin mai girman kai yake taƙama da ita an ɗauke ta daga gare shi ta wurin Wanda ya ba shi ita. Ya ga an kore sarkin daga mulkinsa, aka mai da shi abokin dabbobin jeji. Amma ƙaunar nishaɗi da ɗaukaka kai ta Belshazzar ta shafe darussan da bai taɓa kamata ya manta da su ba; sai ya aikata zunubai irin waɗanda suka jawo fitattun hukunce-hukuncen Allah a kan Nebukadnezzar. Ya ɓarnatar da damammakin da aka ba shi cikin alheri, yana sakaci da amfani da damammakin da suke cikin ikonsa domin ya san gaskiya. ‘Me ya kamata in yi domin in sami ceto?’ tambaya ce da babban sarkin nan amma wawa ya wuce ta a cikin halin ko-in-kula.” Bible Echo, 25 ga Afrilu, 1898.

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