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# The Book of Daniel - Number Twenty-Seven

Littafin Daniyel - Lamba Ta Ashirin da Bakwai

Another Secret Dream

Wani Mafarki na Asiri

Author

Jeff Pippenger

Published

December 22, 2023

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Nebuchadnezzar’s second dream marks the “time of the end,” when two classes of worshippers are called to come and investigate the “increase of knowledge” that was unsealed in 1798. Daniel is then also identified as Belteshazzar, thus identifying him as God’s covenant people, for a change of name prophetically marks a covenant relation. Nebuchadnezzar acknowledged that Daniel had the presence of the Holy Spirit, and based upon his past experience with Daniel, he thought that “no secret” would trouble Daniel, but the secret of this dream did trouble Daniel.

Mafarki na biyu na Nebukadnezzar yana nuna “lokacin ƙarshe,” sa’ad da ake kiran rukuni biyu na masu bauta su zo su bincika “ƙaruwar ilimi” da aka buɗe a 1798. Sa’an nan kuma an kuma bayyana Daniyel a matsayin Belteshazzar, ta haka ake nuna shi a matsayin mutanen alkawarin Allah, gama sauyin suna a annabce yana nuna dangantakar alkawari. Nebukadnezzar ya yarda cewa Daniyel yana da kasancewar Ruhu Mai Tsarki, kuma bisa ga abin da ya riga ya fuskanta tare da Daniyel, ya yi zaton cewa “babu wani asiri” da zai dame Daniyel, amma asirin wannan mafarki ya dame Daniyel.

> O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of mine head in my bed; I saw, and behold, a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth: The leaves thereof were fair, and the fruit thereof much, and in it was meat for all: the beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a watcher and an holy one came down from heaven; He cried aloud, and said thus, Hew down the tree, and cut off his branches, shake off his leaves, and scatter his fruit: let the beasts get away from under it, and the fowls from his branches: Nevertheless leave the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth: Let his heart be changed from man’s, and let a beast’s heart be given unto him: and let seven times pass over him. This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men. This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee. Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:9–19.

> Ya Belteshazzar, shugaban masu sihiri, domin na san ruhun alloli masu tsarki yana cikinka, kuma babu wani asiri da yake ba ka wahala, ka gaya mini wahayi na mafarkina da na gani, da kuma fassararsa. Ga yadda wahayin kaina ya kasance a kan gadona; na duba, sai ga shi, akwai wata itaciya a tsakiyar duniya, tsayinta kuma mai girma ne. Itaciyar ta yi girma, ta yi ƙarfi, tsayinta kuwa ya kai har sama, ganinta kuma ya kai iyakar dukan duniya. Ganyenta kyawawa ne, ’ya’yanta kuwa suna da yawa, a cikinta kuma akwai abinci domin kowa; dabbobin jeji suna samun inuwa a ƙarƙashinta, tsuntsayen sararin sama kuma suna zama a rassanta, kuma dukan masu rai suna ciyarwa daga gare ta. Na gani a cikin wahayi na kaina a kan gadona, sai ga shi, wani mai tsaro da wani mai tsarki suka sauko daga sama. Ya yi kira da babbar murya, ya ce haka, Ku sare itaciyar, ku datse rassanta, ku kakkabe ganyenta, ku watse ’ya’yanta; bari dabbobi su gudu daga ƙarƙashinta, tsuntsaye kuma daga rassanta. Duk da haka ku bar kututturenta da saiwoyinta a cikin ƙasa, har ma da ɗaurewar ƙarfe da tagulla, a cikin ciyawar laushi ta jeji; a kuma jika ta da raɓar sama, rabonsa kuma ya kasance tare da dabbobi a cikin ciyawar duniya. Bari a canja zuciyarsa daga ta mutum, a kuma ba shi zuciyar dabba; kuma bari zamani bakwai su shuɗe a kansa. Wannan al’amari bisa ga hukuncin masu tsaro ne, wannan buƙata kuma bisa ga maganar tsarkaka ne; domin rayayyu su sani cewa Maɗaukaki yana mulki a cikin sarautar mutane, yana ba da ita ga duk wanda ya ga dama, kuma yana ɗora a kanta mafi ƙasƙancin mutane. Wannan mafarki ni, Sarki Nebukadnezzar, na gani. Yanzu kai, ya Belteshazzar, ka bayyana fassararsa, domin dukan masu hikima na mulkina ba su iya sanar da ni fassarar ba; amma kai kana iya yi; gama ruhun alloli masu tsarki yana cikinka. Sai Daniyel, wanda sunansa Belteshazzar, ya yi razana na ɗan lokaci, tunaninsa kuma ya dame shi. Sarki ya yi magana, ya ce, Belteshazzar, kada mafarkin, ko fassararsa, su dame ka. Belteshazzar ya amsa ya ce, Ya ranka yă daɗe, bari mafarkin ya kasance ga masu ƙin ka, fassararsa kuma ga maƙiyanka. Daniyel 4:9–19.

Daniel is “troubled” with the dream and interpretation, for he can understand how Nebuchadnezzar might be offended by the interpretation, but once Nebuchadnezzar encourages him to speak, Daniel provides Nebuchadnezzar with a warning of judgment to come. The warning of judgment to come, is symbolic of the warning of the first angel that arrived at the time of the end, in 1798.

Daniyel ya “firgita” saboda mafarkin da fassararsa, gama yana iya fahimtar yadda Nebukadnezzar zai iya ɓata rai da wannan fassarar, amma da Nebukadnezzar ya ƙarfafa shi ya yi magana, sai Daniyel ya ba Nebukadnezzar gargaɗin hukunci mai zuwa. Wannan gargaɗin hukunci mai zuwa alama ce ta gargaɗin mala’ika na fari wanda ya iso a lokacin ƙarshe, a shekarar 1798.

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

> Sai Daniyel, wanda sunansa shi ne Belteshazzar, ya yi mamaki har na ɗan lokaci, tunaninsa kuwa suka dame shi. Sai sarki ya yi magana, ya ce, Belteshazzar, kada mafarkin, ko fassararsa, su dame ka. Belteshazzar ya amsa ya ce, Ranka ya daɗe, bari mafarkin ya kasance ga masu ƙin ka, fassararsa kuma ga maƙiyanka. Daniyel 4:19.

Daniel was “astonied for one hour.” The “hour” is one of five times that the word “hour,” occurs in the book of Daniel, and it is found nowhere else in the Old Testament. Here it represents the period of time that Daniel, representing the “wise” that understand the increase of knowledge, prepare to give the warning of the first angel, which announces the opening of the investigative judgment on October 22, 1844. Daniel’s interpretation of the dream includes, not only the announcement of a coming judgment, but also a call for Nebuchadnezzar to cease from sin, representing the everlasting gospel of the first angel. The “hour” would be prophetically located at the time of the end, in 1798, when the first angel arrived into history. The first angel arrived into history in 1798, at the conclusion of the “seven times” of God’s vengeance brought against the northern kingdom, beginning in 723 BC.

Daniyel ya “yi mamaki har tsawon sa’a ɗaya.” “Sa’ar” tana ɗaya daga cikin sau biyar da kalmar “sa’a” ta bayyana a cikin littafin Daniyel, kuma ba a same ta ko’ina dabam ba a cikin Tsohon Alkawari. A nan tana wakiltar wannan ƙayyadadden zamani da Daniyel, yana wakiltar “masu hikima” waɗanda suka fahimci ƙaruwar sani, suka shirya don su ba da gargaɗin mala’ika na fari, wanda yake shelanta buɗewar shari’ar bincike a ranar 22 ga Oktoba, 1844. Fassarar mafarkin da Daniyel ya bayar ta ƙunshi, ba kawai shelar hukunci mai zuwa ba, har ma da kira ga Nebukadnezzar ya daina zunubi, yana wakiltar madawwamiyar bisharar mala’ika na fari. A annabce, wannan “sa’a” za a ɗora ta ne a lokacin ƙarshe, a shekara ta 1798, lokacin da mala’ika na fari ya shigo cikin tarihi. Mala’ika na fari ya shigo cikin tarihi a shekara ta 1798, a ƙarshen “lokuta bakwai” na ramuwar gayyar Allah da aka kawo a kan mulkin arewa, wanda ya fara a shekara ta 723 K.H.

> For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:22–24.

> Gama waɗannan su ne kwanakin ramuwa, domin dukan abubuwan da aka rubuta su cika. Amma kaiton masu ciki da masu shayarwa a waɗannan kwanaki! Gama za a yi babban tsanani a cikin ƙasar, da fushi a kan wannan jama'a. Za su kuma fāɗi ta bakin takobi, a kuma kai su bauta zuwa cikin dukan al'ummai; kuma Urushalima za ta kasance ana tattake ta ƙarƙashin Al'ummai, har sai zamanan Al'ummai sun cika. Luka 21:22–24.

Nebuchadnezzar was to live with the heart of a beast for the period of God’s vengeance, that was brought upon the northern kingdom of Israel, for Nebuchadnezzar was the king of the north. Luke identifies that same period as “times” (“times of the Gentiles”), in the plural, when he marks the ending point of the trampling down of Jerusalem.

Nebukadnezzar zai rayu da zuciyar dabba a lokacin fansar Allah, wadda aka saukar a kan masarautar arewacin Isra’ila, gama Nebukadnezzar shi ne sarkin arewa. Luka ya bayyana wannan lokaci ɗaya a matsayin “lokuta” (“lokutan Al’ummai”), cikin jam’i, sa’ad da yake nuna ƙarshen tattake Urushalima.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Kuma za su fāɗi da bakin takobi, za a kuma kai su bauta cikin dukan al’ummai; Urushalima kuwa al’ummai za su tattake ta, har sai lokutan al’ummai sun cika. Luka 21:24.

In the book of Revelation, the times of the Gentiles trampling down the sanctuary and host was simply identified as twelve hundred and sixty years, for it was simply emphasizing the period of papal persecution.

A cikin littafin Ru’ya ta Yohanna, zamanan da Al’ummai suka tattake Wuri Mai Tsarki da rundunarsa an bayyana su ne kawai a matsayin shekara dubu ɗaya da ɗari biyu da sittin, domin abin da ake jaddadawa kawai shi ne lokacin tsanantawar paparoma.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Amma harabar da take a wajen Haikalin ka bar ta, kada kuma ka auna ta; gama an ba ta ga Al’ummai: kuma za su tattake birni mai tsarki har wata arba’in da biyu. Zan kuma ba wa shaiduna biyu iko, su yi annabci kwana dubu ɗaya da ɗari biyu da sittin, sanye da tsumman makoki. Ru’ya ta Yohanna 11:2, 3.

The warning message given by Daniel to Nebuchadnezzar, represents the warning of judgment to come. The arrival of that warning message is symbolically located in 1798, which is when the first angel arrived to warn of the approaching investigative judgment. The predicted judgment upon Nebuchadnezzar occurred in the second use of the word “hour” in chapter four.

Saƙon gargadi da Daniyel ya ba Nebukadnezzar yana wakiltar gargadin hukunci mai zuwa. Isowar wannan saƙon gargadi an ɗora shi a alamance a shekara ta 1798, wadda ita ce lokacin da mala’ika na fari ya iso domin ya yi gargaɗi game da hukuncin bincike da yake gabatowa. Hukuncin da aka annabta a kan Nebukadnezzar ya faru ne a amfani na biyu na kalmar “hour” a sura ta huɗu.

> All this came upon the king Nebuchadnezzar. At the end of twelve months he walked in the palace of the kingdom of Babylon. The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee. And they shall drive thee from men, and thy dwelling shall be with the beasts of the field: they shall make thee to eat grass as oxen, and seven times shall pass over thee, until thou know that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will. The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:28–33.

> Dukan wannan ya auka wa sarki Nebukadnezzar. A ƙarshen watanni goma sha biyu yana yawo a cikin fādar mulkin Babila. Sai sarkin ya yi magana, ya ce, Ashe, wannan ba ita ce babbar Babila ba, wadda na gina domin gidan mulki da ƙarfin ikona, kuma domin ɗaukakar girmanina? Yayin da maganar take a bakin sarkin, sai wata murya ta sauko daga sama, tana cewa, Ya sarki Nebukadnezzar, gare ka aka faɗa wannan; mulkin ya rabu da kai. Za a kore ka daga cikin mutane, mazauninka kuma zai kasance tare da namomin jeji; za su sa ka ka ci ciyawa kamar shanu, kuma zamani bakwai za su shuɗe a kanka, har sai ka sani cewa Maɗaukaki yana mulki a cikin masarautar mutane, yana kuma ba da ita ga duk wanda ya ga dama. A wannan sa’a kuwa abin ya cika a kan Nebukadnezzar; aka kore shi daga cikin mutane, ya kuma ci ciyawa kamar shanu, jikinsa kuwa ya jike da raɓar sama, har gashinsa ya yi tsawo kamar gashin gaggafa, ƙusoshinsa kuma kamar faratan tsuntsaye. Daniyel 4:28–33.

The judgment that had been predicted came in the very “hour” that Nebuchadnezzar lifted up his heart to pride. The investigative judgment that had been predicted, came when the “hour” of God’s investigative judgment commenced.

Shari’ar da aka riga aka yi annabcin ta a kanta ta zo a daidai wannan “sa’a” da Nebukadnezzar ya ɗaga zuciyarsa cikin girman kai. Shari’ar bincike da aka riga aka yi annabcin ta a kanta ta zo lokacin da “sa’ar” shari’ar binciken Allah ta fara.

The “hour” of God’s judgment on October 22, 1844, had produced two classes of worshippers, represented as the “wise” and the “wicked” in Daniel chapter twelve, and who were also represented as “wise” or “foolish” in the parable of the ten virgins, and who were also represented as those who were justified by faith in Habakkuk chapter two, who were contrasted with those that manifested the same character as had Nebuchadnezzar in the “hour” his judgment came.

“Sa’ar” hukuncin Allah a ranar 22 ga Oktoba, 1844, ta haifar da rukuni biyu na masu sujada, waɗanda aka wakilta a matsayin “masu hikima” da “miyagu” a sura ta goma sha biyu ta Daniyel, kuma waɗanda kuma aka wakilta a matsayin “masu hikima” ko “wawayi” a misalin budurwai goma, kuma waɗanda kuma aka wakilta a matsayin waɗanda aka barata ta wurin bangaskiya a sura ta biyu ta Habakkuk, waɗanda aka kwatanta da waɗanda suka nuna irin halin da Nebukadnezzar ya nuna a “sa’ar” da hukuncinsa ya zo.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Duba, ransa wanda ya kumbura ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.

The two classes in each of the three lines were manifested when the “hour” of his judgment arrived on October 22, 1844, which is what Nebuchadnezzar’s “hour” of judgment represents. 1798 was the conclusion of the “first” indignation of “seven times,” when the papacy ceased to prosper, for she was delivered a deadly wound.

An bayyana rukunai biyu a cikin kowane ɗaya daga cikin layukan ukun sa’ad da “sa’a” na shari’arsa ya zo a ranar 22 ga Oktoba, 1844, abin da “sa’a” ta shari’ar Nebukadnezzar take wakilta. Shekara ta 1798 ita ce ƙarshen “fushin” farko na “sau bakwai,” a lokacin da papanci ta daina bunƙasa, gama an yi mata mummunan rauni mai kashewa.

> And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.

> Kuma sarki zai yi yadda ransa ya so; zai ɗaukaka kansa, ya kuma mai da kansa babba fiye da kowane allah, zai faɗi abubuwa masu banmamaki gāba da Allahn alloli, kuma zai ci gaba da wadata har sai an cika fushi: gama abin da aka ƙaddara zai kasance. Daniyel 11:36.

1844, was the end of the “last” indignation:

1844, shi ne ƙarshen fushin nan na “ƙarshe”:

> And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:19.

> Sai ya ce, Ga shi, zan sanar da kai abin da zai faru a ƙarshen fushi: gama a ƙayyadadden lokaci ne ƙarshen zai kasance. Daniyel 8:19.

The first use of the word “hour,” in Daniel chapter four, represents 1798; which was the end of the “first” of God’s indignation of “seven times” against the northern kingdom of Israel; the arrival of the first angel’s message at the time of the end; and the end of Nebuchadnezzar’s “seven times” at the “end of the days.”

Amfani na farko da kalmar “awa” a cikin sura ta huɗu ta Daniyel yana wakiltar 1798; wadda ta kasance ƙarshen “na farko” na fushin Allah na “lokuta bakwai” a kan masarautar arewacin Isra’ila; zuwan saƙon mala’ika na fari a lokacin ƙarshe; da kuma ƙarshen “lokuta bakwai” na Nebukadnezzar a “ƙarshen kwanaki.”

The second use of the word “hour,” in Daniel chapter four, represents 1844; which was the end of the “last” indignation of “seven times,” against the southern kingdom of Judah. It was also the arrival of the investigative judgment, and Nebuchadnezzar’s personal judgment.

Amfani na biyu na kalmar “sa’a,” a cikin sura ta huɗu ta Daniel, yana wakiltar shekarar 1844; wadda ita ce ƙarshen fushin “ƙarshe” na “sau bakwai,” a kan masarautar kudancin Yahuda. Haka kuma, ita ce zuwan shari’ar bincike, da kuma shari’ar kashin kansa ta Nebukadnezzar.

Chapter one identifies the history of the three-step testing process, and marks the empowerment of the first angel’s message on August 11, 1840. Chapter four represents the arrival of the first angel’s message at the time of the end in 1798, and is to be laid over chapter one. Chapter four emphasizes the message of the first angel and its warning of approaching judgment, and marks October 22, 1844, and the arrival of the third angel’s message.

Babi na ɗaya yana bayyana tarihin tsarin gwaji mai matakai uku, kuma yana nuna bayar da iko ga saƙon mala’ika na farko a ranar 11 ga Agusta, 1840. Babi na huɗu yana wakiltar isowar saƙon mala’ika na farko a lokacin ƙarshe a shekarar 1798, kuma ya kamata a ɗora shi a kan babi na ɗaya. Babi na huɗu yana nanata saƙon mala’ika na farko da gargadinsa game da shari’a mai gabatowa, kuma yana nuna ranar 22 ga Oktoba, 1844, da isowar saƙon mala’ika na uku.

Together they represent the beginning of not only Adventism, but also of the United States. Chapters one through three also address the history at the end of Adventism, and the end of the United States. Chapter five, and the testimony of Belshazzar also aligns with those first three chapters.

A tare suna wakiltar farkon ba Adventism kaɗai ba, har ma da Amurka. Surori na ɗaya zuwa na uku kuma suna magana game da tarihin da ke ƙarshen Adventism, da kuma ƙarshen Amurka. Sura ta biyar, tare da shaidar Belshazzar ma, ta yi daidai da waɗannan surori uku na farko.

Chapter one, aligned with chapter four, represent the movement of the first angel, and the history when the book of Daniel was unsealed at the time of the end in 1798. The message that was then unsealed is symbolized with the vision of the Ulai River, that represents the increase of knowledge contained within chapters seven, eight and nine of Daniel.

Babi na ɗaya, a daidaitance da babi na huɗu, suna wakiltar motsin mala’ika na fari, da kuma tarihin lokacin da aka buɗe littafin Daniyel a lokacin ƙarshe a shekara ta 1798. Saƙon da aka buɗe a wancan lokaci an alamta shi da wahayin Kogin Ulai, wanda yake wakiltar ƙaruwa na sani da ke ƙunshe a cikin babi na bakwai, na takwas, da na tara na Daniyel.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Daniel 8:1, 2.

> A cikin shekara ta uku ta mulkin Sarki Belshazzar, wani wahayi ya bayyana gare ni, wato ni Daniyel, bayan wanda ya bayyana gare ni da fari. Sai na gani cikin wahayi; kuma ya kasance, sa’ad da nake gani, ina a Shushan a fadar, wadda take cikin lardin Elam; na kuma gani cikin wahayi, ina kuwa bakin kogin Ulai. Daniyel 8:1, 2.

Chapters one through three, aligned with chapter five; represent the movement of the third angel, and the history when the book of Daniel was unsealed in 1989. The message that was unsealed then is symbolized with the vision of the Hiddekel River, that represents the increase of knowledge contained within chapters ten, eleven and twelve.

Surori na ɗaya zuwa na uku, waɗanda suka yi daidai da sura ta biyar; suna wakiltar motsin mala’ika na uku, da tarihin lokacin da aka buɗe littafin Daniyel a shekara ta 1989. Saƙon da aka buɗe a wancan lokaci an yi masa alama da wahayin Kogin Hiddekel, wanda yake wakiltar ƙaruwar ilimin da yake ƙunshe cikin surori na goma, goma sha ɗaya da goma sha biyu.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:4.

> Kuma a rana ta ashirin da huɗu ga watan farko, yayin da nake a gefen babban kogin nan, wato Hiddekel. Daniel 10:4.

We will continue our consideration of the line of Nebuchadnezzar and Belshazzar in the next article.

Za mu ci gaba da nazarin jerin Nebukadnezzar da Belshazzar a maƙala ta gaba.

> “There is need of a much closer study of the Word of God. Especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy, but we should call attention to what the prophets and the apostles have written under the inspiration of the Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy, and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and the Lord God of heaven and His law are to be exalted.

> “Akwai bukatar a yi nazari sosai da natsuwa fiye da da a kan Maganar Allah. Musamman ya kamata a mai da hankali ga Daniyel da Ru’ya ta Yohanna fiye da kowane lokaci a cikin tarihin aikinmu. Wataƙila za mu rage yawan abin da za mu faɗa a wasu ɓangarori game da ikon Roma da kuma paparoma, amma ya kamata mu jawo hankali ga abin da annabawa da manzanni suka rubuta ƙarƙashin hurarrun Ruhun Allah. Ruhu Mai Tsarki ya tsara al’amura haka, duka a wajen ba da annabcin da kuma a cikin abubuwan da aka kwatanta, domin ya koyar da cewa dole ne a nisantar da wakilin ɗan adam daga gani, a ɓoye shi cikin Almasihu, kuma Ubangiji Allah na sama tare da shari’arsa su sami ɗaukaka.”

> “Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.

> “Ku karanta littafin Daniyel. Ku kira a zuciya, batu-batu, tarihin masarautun da aka wakilta a can. Ku dubi ‘yan siyasa, majalisu, rundunoni masu ƙarfi, kuma ku ga yadda Allah ya yi aiki domin ƙasƙantar da girman kan mutane, ya kuma kwantar da ɗaukakar ɗan Adam cikin ƙura. Allah kaɗai ne aka nuna a matsayin Mai girma. A cikin wahayin annabin an gan Shi yana kifar da wani mai mulki mai ƙarfi, yana kuma kafa wani. An bayyana Shi a matsayin Sarkin sararin samaniya, wanda yake dab da kafa mulkinsa na har abada—Mai Tsufa na Kwanaki, Allah Rayayye, Tushen dukan hikima, Mai Mulkin wannan zamani, Mai bayyana abin da zai faru. Ku karanta, ku kuma gane yadda mutum yake talaka, yake raunana, yake mai ɗan gajeren rai, yake mai kuskure, yake kuma mai laifi, sa’ad da yake ɗaga ransa zuwa ga banza.”

> “The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].

> “Ruhu Mai Tsarki ta bakin Ishaya yana karkatar da hankalinmu zuwa ga Allah, Allah mai rai, a matsayin babban abin lura—zuwa ga Allah kamar yadda aka bayyana shi cikin Almasihu. ‘Gama an haifa mana yaro, an ba mu ɗa: mulki kuma zai kasance a bisa kafadarsa: za a kuma kira sunansa Abin Mamaki, Mai Ba da Shawara, Allah Mai Iko, Uban Madawwami, Yariman Salama’ [Ishaya 9:6].

> “The light that Daniel received direct from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon have come to pass.

> “Haske da Daniyel ya karɓa kai tsaye daga wurin Allah an ba shi ne musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan cika, kuma nan ba da daɗewa ba dukkan al’amuran da aka annabta za su faru.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their temple had been destroyed, their temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all-important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism, and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the temple, in order that the outward ceremonies might not become the sum total of their religion. Their principles and practices must be purged from heathenism. The ritual service ceased in order that heart service might be revived. The outward glory was removed that the spiritual might be revealed.” Manuscript Releases, volume 16, 333, 334.

> “Ku yi la’akari da yanayin al’ummar Yahudawa a lokacin da aka ba da annabce-annabcen Daniyel. Isra’ilawa suna cikin bauta, an lalatar da haikalinsu, an kuma dakatar da hidimar haikali. Addininsu ya ta’allaka ne a kan bukukuwan tsarin hadaya. Sun mai da siffofin bayyane abin da ya fi kome muhimmanci, alhali kuwa sun rasa ruhun ibada ta gaskiya. An gurɓata hidimominsu da al’adu da ayyukan arna, kuma a cikin gudanar da bukukuwan hadaya ba su duba wuce inuwar zuwa ga ainihin abin ba. Ba su gane Kristi ba, hadaya ta gaskiya domin zunuban mutane. Ubangiji ya yi aiki domin ya kai mutanen cikin bauta, ya kuma dakatar da hidimomin haikali, domin kada bukukuwan bayyane su zama jimillar addininsu gaba ɗaya. Dole ne a tsarkake ƙa’idodinsu da ayyukansu daga arna. Hidimar ibada ta al’ada ta daina domin a farfaɗo da hidimar zuciya. An ɗauke ɗaukakar bayyane domin a bayyana ta ruhaniya.” Manuscript Releases, juzu’i na 16, 333, 334.

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