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# The Book of Daniel - Number Sixteen

Littafin Daniyel – Lamba Ta Sha Shida

Symbols

Alamu

Author

Jeff Pippenger

Published

December 11, 2023

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Before we address chapter three of Daniel, we will consider some prophetic symbolism that might allow us to more fully understand the chapter. Daniel, Hananiah, Mishael and Azariah are employed by the Holy Spirit to represent specific prophetic symbols, based upon the context where they are employed. In chapter one, they are represented as four worthies, with no distinction, until the end of the chapter, where Daniel is identified as having the gift of “understanding in all visions and dreams.”

Kafin mu yi nazari a kan sura ta uku ta Daniyel, za mu yi la’akari da wasu alamu na annabci waɗanda za su iya ba mu damar mu ƙara fahimtar surar sosai. Daniyel, Hananiya, Misha’el da Azariya, Ruhu Mai Tsarki yana amfani da su don wakiltar takamaiman alamu na annabci, bisa ga mahallin da ake amfani da su a cikinsa. A sura ta ɗaya, an wakilce su a matsayin manyan amintattu huɗu, ba tare da bambanci a tsakaninsu ba, har zuwa ƙarshen surar, inda aka bayyana Daniyel a matsayin mai baiwar “fahimta cikin dukan wahayi da mafarkai.”

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.

> Game da waɗannan yara huɗu kuwa, Allah ya ba su ilimi da ƙwarewa cikin dukan koyarwa da hikima; Daniyel kuma yana da fahimta cikin dukan wahayi da mafarkai. Daniyel 1:17.

In chapter one, as a symbol of ‘four’ they represent God’s people in the last days throughout the world. ‘Four’ is a symbol that represents worldwide, and all the prophets are speaking of the last days. The four worthies in chapter one represent God’s people of the last days, and in verse seventeen a distinction is first made between Daniel and the three worthies that represents the symbol of a “three-and-one combination.”

A cikin sura ta ɗaya, a matsayin alamar “huɗu” suna wakiltar mutanen Allah a kwanakin ƙarshe a ko’ina cikin duniya. “Huɗu” alama ce da ke wakiltar faɗin duniya baki ɗaya, kuma dukan annabawa suna magana ne game da kwanakin ƙarshe. Mutane huɗu masu daraja a sura ta ɗaya suna wakiltar mutanen Allah na kwanakin ƙarshe, kuma a aya ta goma sha bakwai an fara yin bambanci tsakanin Daniyel da mutanen nan uku masu daraja, wanda ke wakiltar alamar “haɗin uku da ɗaya.”

The symbol of a “three-and-one combination” is found repeatedly within the inspired word. It represents several truths, depending upon the context. It represents the history of the three angels’ messages that began at the “time of the end” in 1798, and that end at the close of probation. All three messages were represented in the movement of the first angel, and that movement is followed by the fourth angel of Revelation eighteen, thus a three-and-one combination.

Ana samun alamar “haɗuwar uku-da-ɗaya” akai-akai a cikin Kalmar da aka hura. Tana wakiltar gaskiyoyi da dama, gwargwadon yanayin mahallin. Tana wakiltar tarihin saƙonnin mala’iku uku waɗanda suka fara a “lokacin ƙarshe” a shekara ta 1798, kuma suke ƙarewa a rufe lokacin alheri. An wakilci dukkan saƙonni ukun a cikin motsin mala’ika na farko, kuma wannan motsi mala’ika na huɗu na Ru’ya ta Yohanna sura ta goma sha takwas ne yake biye da shi; ta haka ne ya zama haɗuwar uku-da-ɗaya.

In certain contexts, it can represent the movement of the first angel’s message of Millerite history with the number one, in combination with the movement of the third angel’s message with the number three. Thus, the “three-and-one combination” may also be represented as the “one-and-three combination”. The symbolic “three-one combination” works as a symbol by either the one—preceding the three, or the three—preceding the one. In Nebuchadnezzar’s furnace, in chapter three of Daniel, we first see the three worthies, and then a fourth like unto the Son of God.

A wasu mahallai, yana iya wakiltar tafiyar saƙon mala’ika na fari na tarihin Millerite da lamba ɗaya, a haɗe da tafiyar saƙon mala’ika na uku da lamba uku. Saboda haka, ana kuma iya wakiltar “haɗin uku-da-ɗaya” a matsayin “haɗin ɗaya-da-uku”. Alamar “haɗin uku-ɗaya” tana aiki a matsayin alama ko dai ta wurin ɗayan—yana gaban ukun, ko kuma ukun—yana gaban ɗayan. A cikin tanderun Nebukadnezzar, a sura ta uku ta Daniyel, da fari muna ganin mutanen kirki su uku, sa’an nan kuma na huɗu mai kama da Ɗan Allah.

> 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 3:23–25.

> Sai waɗannan mutum uku, Shadrak, Meshak, da Abednego, suka fāɗi a ɗaure a tsakiyar tanderun wuta mai ƙuna. Sa’an nan Nebukadnezzar sarki ya yi mamaki ƙwarai, ya tashi da gaggawa, ya yi magana, ya ce wa mashawartansa, “Ba mutum uku muka jefa a ɗaure a tsakiyar wutar ba?” Suka amsa suka ce wa sarki, “Gaskiya ne, ya sarki.” Ya amsa ya ce, “Ga shi, ina ganin mutum huɗu a sake, suna yawo a tsakiyar wutar, kuma ba su da wata cũta; kamannin na huɗun kuma yana kama da Ɗan Allah.” Daniyel 3:23–25.

There is no doubt a perfectly divine reason, and an accurate historical fact, that would inform us why Daniel was not represented in the golden image worship service of chapter three, but one prophetic reason is that if Daniel would have been in attendance, he would have destroyed the prophetic symbolism of the three-and-one combination in the fiery furnace. With Gideon, it was Gideon and his three bands of one hundred men. Christ was often with three disciples.

Babu shakka akwai cikakkiyar hujja ta allahntaka, da kuma ainihin gaskiyar tarihi, da za su sanar da mu dalilin da ya sa ba a nuna Daniyel cikin hidimar sujada ga siffar zinariya ta babi na uku ba; amma wata hujja ta annabci ita ce, da Daniyel ya kasance a wurin, da ya rusa alamar annabci ta haɗuwar uku-da-ɗaya a cikin tanderun wuta. Game da Gidiyon, Gidiyon ne tare da rundunoninsa uku na maza ɗari-ɗari. Kristi kuma sau da yawa yana tare da almajirai uku.

> And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. Matthew 17:1, 2.

> Bayan kwana shida, Yesu ya ɗauki Bitrus, da Yaƙub, da Yahaya ɗan’uwansa, ya kai su su kaɗai wani dutse mai tsawo. Sai aka sāke kamanninsa a gabansu; fuskarsa kuwa ta yi haske kamar rana, tufafinsa kuma suka yi fari kamar haske. Matiyu 17:1, 2.

One-and-three, or three-and-one; it is the same symbol, for they are all representing some prophetic element of the last days, and the last days are the days of judgment. The days of judgment began in 1798, with the pronouncement that the investigative judgment would commence on October 22, 1844 And the days of judgment continue until human probation begins to close at the soon-coming Sunday law, as God’s executive judgments begin and progressively escalate until probation completely closes and the seven last plagues take place. With Nebuchadnezzar’s furnace, the three worthies, that were afterwards joined by Christ, represent the ensign. At the dedication of the golden image all of the nations that made up Nebuchadnezzar’s empire were in attendance.

Ɗaya-da-uku, ko uku-da-ɗaya; alama guda ce, gama dukansu suna wakiltar wani ɓangaren annabci na kwanakin ƙarshe, kuma kwanakin ƙarshe su ne kwanakin shari’a. Kwanakin shari’a suka fara a shekara ta 1798, tare da sanarwar cewa shari’ar bincike za ta fara a ranar 22 ga Oktoba, 1844. Kuma kwanakin shari’a suna ci gaba har sai lokacin jarrabawar ɗan’adam ya fara rufewa a dokar Lahadi mai zuwa nan ba da daɗewa ba, yayin da shari’un zartarwa na Allah suke farawa kuma suna ƙaruwa a hankali mataki-mataki har sai jarrabawar ta rufe gaba ɗaya kuma annobai bakwai na ƙarshe su auku. A cikin tanderun Nebukadnezzar, jarumai ukun nan, waɗanda daga baya Kristi ya haɗu da su, suna wakiltar tuta. A lokacin ƙaddamar da gunki na zinariya, dukan al’ummai da suka ƙunshi daular Nebukadnezzar suna nan halarta.

> And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:26.

> Kuma zai ɗaga tuta ga al’ummai daga nesa, kuma zai yi musu ƙira daga iyakar duniya: ga shi kuwa, za su zo da sauri ƙwarai. Ishaya 5:26.

The seventy years of Daniel’s captivity is another essential symbol to recognize and it is found repeatedly in the inspired word. Jehoiakim to Cyrus represents the actual seventy years of Daniel’s captivity. In second Chronicles the seventy years represent the period that the land would rest and enjoy its sabbaths. In Isaiah twenty-three the seventy years represent the history of the United States from 1798, until the Sunday law, and in doing so, they also represent the parallel histories of the horn of Republicanism and the horn of true Protestantism. Sister White aligns the seventy years with the twelve-hundred-and-sixty years of the papal Dark Ages.

Shekaru saba’in na bautar Daniel wata alama ce mai muhimmanci kuma wajibi a gane ta, kuma ana samun ta akai-akai cikin Kalmar wahayi. Daga Jehoiakim zuwa ga Cyrus yana wakiltar ainihin shekarun saba’in na bautar Daniel. A cikin Tarihi na Biyu, shekarun saba’in suna wakiltar lokacin da ƙasar za ta huta ta more Asabbacinta. A cikin Ishaya 23, shekarun saba’in suna wakiltar tarihin Amurka daga 1798 har zuwa dokar Lahadi, kuma ta wajen yin haka, suna kuma wakiltar tarihohin da suke tafiya a layi ɗaya na ƙahon Jamhuriyanci da ƙahon ainihin Furotestantanci. ’Yar’uwa White ta daidaita shekarun saba’in da shekaru dubu ɗaya da ɗari biyu da sittin na Zamanin Duhu na papanci.

> “Today the church of God is free to carry forward to completion the divine plan for the salvation of a lost race. For many centuries God’s people suffered a restriction of their liberties. The preaching of the gospel in its purity was prohibited, and the severest of penalties were visited upon those who dared disobey the mandates of men. As a consequence, the Lord’s great moral vineyard was almost wholly unoccupied. The people were deprived of the light of God’s word. The darkness of error and superstition threatened to blot out a knowledge of true religion. God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “A yau ikkilisiyar Allah tana da ’yanci ta ci gaba har zuwa cikawar shirin Allahntaka domin ceton jinsin da ya ɓace. Tsawon ƙarnuka da yawa mutanen Allah sun sha takurawa ga ’yancinsu. An hana wa’azin bishara a tsarkinta, kuma an ɗora mafi tsananin azabobi a kan waɗanda suka yi ƙarfin hali suka ƙi bin umarnin mutane. Sakamakon haka, babban gonar inabin ɗabi’a ta Ubangiji ta kusan kasancewa ba kowa a cikinta. An hana mutane hasken maganar Allah. Duhun kuskure da camfi ya yi barazanar shafe sanin addini na gaskiya. Ikkilisiyar Allah a duniya ta kasance cikin bauta hakika a wannan dogon lokaci na tsanantawa marar sassauci, kamar yadda ’ya’yan Isra’ila suka kasance cikin bauta a Babila a lokacin zaman bauta.” Annabawa da Sarakuna, 714.

Once it is understood that as a symbol the seventy years also represent the twelve-hundred-and-sixty years of the Dark Ages, then the illustration of the “three and a half years”, or “forty-two months”, or “times, times and dividing of time” that symbolically represent the Dark Ages, expand the meaning and application of the symbolic seventy years.

Da zarar an fahimta cewa, a matsayin alama, shekaru saba’in kuma suna wakiltar shekaru dubu ɗaya da ɗari biyu da sittin na Zamanin Duhu, sai misalin “shekaru uku da rabi”, ko “watanni arba’in da biyu”, ko “lokaci, lokuta da rabin lokaci”, waɗanda a alamance suke wakiltar Zamanin Duhu, su faɗaɗa ma’ana da amfani da shekaru saba’in na alama.

In the book of Daniel, the seventy years are identified as the period from the empowerment of the first message until the judgment. That period exists in every sacred reform movement, and in so doing, the seventy years represent other lines of truth that are not emphasizing the element of time, but address the purpose of the period. For example, the period of seventy years is represented by Malachi as the period when the messenger of the covenant purifies the sons of Levi. Sister White associated Malachi’s cleansing of the Levites with Christ’s two temple cleansings. That same period is the period of the sealing time of the one hundred and forty-four thousand. It is also the period when the latter rain is progressively poured out. The same period is also the testing time of the image of the beast, which leads to the mark of the beast. The period is also the prophetic “day of preparation”, that leads to the Sunday law, which is also the “day of the Sabbath”. The period contains scattering times, and gathering times, which are both elements of the “seven times.”

A cikin littafin Daniyel, ana bayyana shekaru saba’in a matsayin lokacin daga ba da iko ga saƙon fari har zuwa shari’a. Wannan lokaci yana wanzuwa a cikin kowane motsi na gyara mai tsarki, kuma ta haka ne, shekaru saba’in suke wakiltar wasu layukan gaskiya waɗanda ba sa jaddada ɓangaren lokaci, amma suna magana game da manufar wannan lokaci. Misali, Malaki ya wakilta lokacin shekaru saba’in a matsayin lokacin da manzon alkawari yake tsarkake ’ya’yan Lawi. Sister White ta danganta tsarkakewar Lawiyawa a wurin Malaki da tsarkake haikali sau biyu da Kristi ya yi. Wannan lokaci ɗaya ne kuma lokacin hatimtar dubu ɗari da arba’in da huɗu. Haka kuma shi ne lokacin da ake ci gaba da zubo ruwan sama na ƙarshe. Wannan lokaci ɗaya kuma shi ne lokacin gwaji na surar dabba, wanda yake kaiwa ga alamar dabba. Wannan lokaci kuma shi ne “ranar shiri” ta annabci, wadda take kaiwa ga dokar Lahadi, wadda ita ma ita ce “ranar Asabar”. Lokacin yana ƙunshe da lokutan watsewa da lokutan tattarawa, waɗanda dukansu abubuwa ne na “lokuta bakwai.”

In the book of Daniel, Jehoiakim is a symbol of the empowerment of the first message. In relation to the two kings which follow him, he is simply the first of three angels that lead to, and end, at judgment. Cyrus is a symbol of not only the Sunday law, but he is also a “sign” of deliverance. Daniel is an element of the three-and-one combination, and also part of the fourfold worldwide representation of God’s people. Daniel is also a symbol of the Elijah messenger and he also typifies John in the book of Revelation. He is also a symbol of those that receive the seal of God. The name “Daniel” means “the judge of God”, or “the God of judgment”, so he is therefore a symbol of judgment, and also of Laodicea, for Laodicea means “a people judged” or “a people under judgment”. The judgment of Laodicea is ultimately premised upon their rejection of the knowledge that is unsealed in the book of Daniel.

A cikin littafin Daniyel, Yehoyakim alama ce ta ba da iko ga saƙo na fari. Dangane da sarakuna biyu da suka biyo bayansa, shi kawai na fari ne cikin mala’iku uku da suke kaiwa zuwa shari’a, kuma suke ƙarewa a cikinta. Sairus alama ce ba kawai ta dokar Lahadi ba, amma kuma shi “alama” ce ta kuɓuta. Daniyel wani sashe ne na haɗin uku-da-ɗaya, kuma haka kuma wani ɓangare ne na wakilci mai ninki huɗu na mutanen Allah a faɗin duniya. Daniyel kuma alama ce ta manzon Iliya, kuma yana kuma wakiltar Yohanna a cikin littafin Ru’ya ta Yohanna. Haka kuma shi alama ce ta waɗanda suke karɓar hatimin Allah. Sunan “Daniyel” na nufin “alkalin Allah”, ko kuwa “Allah na shari’a”, saboda haka shi alama ce ta shari’a, kuma haka kuma ta Laodikiya, domin Laodikiya na nufin “mutane da aka yi wa shari’a” ko kuwa “mutane da suke ƙarƙashin shari’a”. Shari’ar Laodikiya a ƙarshe tana ginuwa ne a kan ƙin amincewarsu da sani da aka buɗe hatiminsa cikin littafin Daniyel.

Nebuchadnezzar is a symbol of both the Republican and true Protestant horn of the United States, and he is also a symbol of the United States from its beginning to its end. When we arrive at Daniel chapters four and five, we will find that Nebuchadnezzar represents “the time of the end” in 1798, and Belshazzar represents the Sunday law. Nebuchadnezzar became, at the end of “seven times” of punishment, a converted lamb-like ruler, but his son ends up speaking as a dragon, just before his destruction.

Nebukadnezzar alama ce ta ƙahon Jamhuriyya da kuma ƙahon Furotesta na gaskiya na Ƙasar Amirka, kuma shi ma alama ce ta Ƙasar Amirka tun daga farkonta har zuwa ƙarshenta. Sa’ad da muka isa surori na huɗu da na biyar na littafin Daniyel, za mu ga cewa Nebukadnezzar yana wakiltar “lokacin ƙarshe” a shekara ta 1798, Belshazzar kuma yana wakiltar dokar Lahadi. Nebukadnezzar ya zama, a ƙarshen “lokuta bakwai” na horo, wani mai mulki mai kama da ɗan rago wanda ya tuba, amma ɗansa ya ƙare da yin magana kamar maciji, gab da hallakarsa.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Ga sarkin Babila na ƙarshe, kamar yadda a misali ya zo wa na farkonsa, hukuncin Mai Tsaro na Allah ya zo: ‘Ya kai sarki, ... an faɗa maka; mulkin ya rabu da kai.’” Daniyel 4:31. Annabawa da Sarakuna, 533.

Daniel chapter one represents the history of the Millerite movement from August 11, 1840 through to October, 22, 1844. It also represents September 11, 2001 through to the Sunday law. It also represents the first of the three angels’ messages that also represent a second prophetic symbol of the history of the United States from 1798 through to the Sunday law.

Surar Daniyel ta ɗaya tana wakiltar tarihin motsin Millerite daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844. Haka kuma tana wakiltar 11 ga Satumba, 2001 har zuwa dokar Lahadi. Haka kuma tana wakiltar saƙon mala’iku uku na fari, waɗanda kuma suke wakiltar alamar annabci ta biyu ta tarihin Amurka daga 1798 har zuwa dokar Lahadi.

Perhaps the most important representation of Daniel chapter one, is that it is the first thing mentioned in the prophetic book that is made up of the book of Daniel and the book of Revelation together. It is the first of three prophetic tests for a student of prophecy to master. It is what must be “eaten” in order to pass the following tests.

Wataƙila muhimmin wakilci mafi girma na sura ta ɗaya ta Daniyel shi ne, cewa ita ce abu na farko da aka ambata a cikin littafin annabci wanda ya ƙunshi littafin Daniyel da littafin Ru’ya ta Yohanna tare. Ita ce ta farko cikin gwaje-gwajen annabci uku da ɗalibin annabci dole ne ya ƙware a kansu. Ita ce abin da dole ne a “ci” domin a iya cin nasarar gwaje-gwajen da ke biye.

In Early Writings, as already cited more than once in these articles, Sister White identifies the three-step testing process of Christ’s history in a paragraph, and then in the next paragraph she identifies the three-step testing process of Millerite history. She identifies that those in the time of Christ who rejected the message of John, could not be benefitted by the teachings of Jesus. The next paragraph allows one who wishes to see, that the first test for the Millerites was William Miller, who Sister White identifies was typified by both John the Baptist and Elijah. Those two witnesses of the first test establish that Daniel chapter one is the Elijah message. If chapter one is rejected, there cannot be any benefit from chapters two and three.

A cikin Early Writings, kamar yadda aka riga aka ambata fiye da sau ɗaya a cikin waɗannan talifofi, ’Yar’uwa White ta bayyana tsarin gwaji mai matakai uku na tarihin Almasihu a cikin sakin layi guda, sa’an nan a sakin layi na gaba ta bayyana tsarin gwaji mai matakai uku na tarihin ’yan Miller. Ta bayyana cewa waɗanda a zamanin Almasihu suka ƙi saƙon Yohanna, ba za su iya amfana daga koyarwar Yesu ba. Sakin layi na gaba ya ba da dama ga duk wanda yake so ya gani, cewa gwaji na farko ga ’yan Miller shi ne William Miller, wanda ’Yar’uwa White ta nuna cewa an yi masa alama ta misali ta wurin Yohanna Mai Baftisma da Iliya duka biyun. Waɗannan shaidu biyu na gwaji na farko suna tabbatar da cewa Daniyel sura ta ɗaya saƙon Iliya ne. Idan aka ƙi sura ta ɗaya, ba za a iya samun wata fa’ida daga surori na biyu da na uku ba.

Jesus and the second angel followed John the Baptist and the first angel in their respective histories. After Jesus was the judgment of the cross, and the third angel arrived when the investigative judgment commenced. The disappointment of the disciples at the cross typifies the great disappointment of October 22, 1844. Daniel chapter one is Elijah, as represented by John the Baptist and William Miller, but it cannot be separated from chapters two and three. Together those chapters are the everlasting gospel, which is always a three-step prophetic testing message that produces and then separates two classes of worshipers. Therefore, if those three chapters were to be separated it would be another gospel.

Yesu da mala’ika na biyu sun biyo Yahaya Maibaftisma da mala’ika na farko a cikin tarihinsu dabam-dabam. Bayan Yesu sai hukuncin gicciye ya biyo baya, kuma mala’ika na uku ya iso lokacin da hukuncin bincike ya fara. Cizon rai na almajiran a gicciye yana kwatanta babban cizon rai na ranar 22 ga Oktoba, 1844. Daniyel sura ta ɗaya shi ne Iliya, kamar yadda Yahaya Maibaftisma da William Miller suke wakilta, amma ba za a iya raba ta da surori na biyu da na uku ba. Tare, waɗannan surori su ne bishara madawwamiya, wadda kullum saƙon gwaji ne na annabci mai matakai uku, wanda yake samar da kuma sannan ya raba rukuni biyu na masu sujada. Saboda haka, idan za a raba waɗannan surori uku, to, wannan zai zama wata bishara dabam.

> But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:8, 9.

> Amma ko da mu ne, ko mala’ika daga sama, ya yi muku wa’azin wani bishara dabam da wadda muka yi muku wa’azi da ita, to, ya zama la’ananne. Kamar yadda muka faɗa a dā, haka nake sāke faɗa yanzu, in wani ya yi muku wa’azin wani bishara dabam da wadda kuka karɓa, to, ya zama la’ananne. Galatiyawa 1:8, 9.

Daniel chapter one prepares the way for the messenger of the covenant to suddenly come to his temple, and it also represents the voice that is crying in the wilderness. The wilderness is represented as a period of scattering, where the sanctuary and the host are being trodden under foot. In Daniel chapter one, Daniel is in the wilderness, scattered and enslaved. The message of chapter one, prepares the way for the message of chapter two, where Christ purifies and enters into covenant with the sons of Levi. The sons of Levi are identified as the symbol of God’s chosen people, for they stood faithfully with Moses in the crisis of Aaron’s golden image, and chapter three of Daniel is also the crisis of the golden image.

Surar Daniyel ta ɗaya tana shirya hanya domin manzon alkawari ya zo haikalinsa ba zato ba tsammani, kuma haka kuma tana wakiltar muryar mai kira a jeji. Ana wakiltar jeji a matsayin wani zamani na warwatsewa, inda ake take haikalin da runduna a ƙarƙashin ƙafa. A sura ta ɗaya ta Daniyel, Daniyel yana cikin jeji, a warwatse kuma cikin bautar talala. Saƙon sura ta ɗaya yana shirya hanya domin saƙon sura ta biyu, inda Almasihu yake tsarkakewa kuma yake shiga alkawari tare da ’ya’yan Lawi. An bayyana ’ya’yan Lawi a matsayin alamar zaɓaɓɓun mutanen Allah, domin sun tsaya da aminci tare da Musa a rikicin gunkin zinariya na Haruna, kuma sura ta uku ta Daniyel ma rikicin gunkin zinariya ne.

Shadrach, Meshach and Abednego are like the Levites that have been purified in advance of the “image of the beast” test of the golden idol. At the ceremony Nebuchadnezzar provides the orchestra, the whore of Tyre sings the songs, and apostate spiritual Israel bows down and then dances naked to the music around the golden idol.

Shadrak, Meshak, da Abednego suna kama da Lawiyawa da aka tsarkake tun kafin gwajin “siffar dabbar” na gunki na zinariya. A wajen bikin, Nebukadnezzar ne ya tanadar da ƙungiyar mawaƙa da kayan kiɗa, karuwar Taya kuma tana rera waƙoƙin, Isra’ila ta ruhaniya mai ridda kuwa tana rusuna sannan ta yi rawa tsirara bisa kiɗan kewaye da gunki na zinariya.

The books of Daniel and Revelation are the same book, and Christ as the Alpha and Omega is now unsealing the book that represents the Revelation of Jesus Christ. The very first truth that He places in that book is the three angels’ messages. The first three chapters of Daniel, are the three angels’ messages. The truths connected to those three angels’ messages in Revelation chapter fourteen, are brought to perfection when it is recognized that they were first mentioned in the first three chapters of Daniel. In Revelation fourteen they are identified as the everlasting gospel, and they are flying in the heavens, thus identifying the message that is presented to the entire world in the last days. In Daniel’s first three chapters, the experience of the men and women that carry that message to the world is illustrated. Revelation fourteen is the external line of truth, representing with symbols, the message of the three angels. The everlasting gospel, and the message of each of the three angels, is brought to perfection by the internal line of truth represented in Daniel’s first three chapters.

Littattafan Daniyel da Ru’ya ta Yohanna littafi ɗaya ne, kuma Almasihu a matsayin Alfa da Omega yanzu yana buɗe hatimin littafin da yake wakiltar Ru’ya ta Yesu Almasihu. Gaskiya ta farko ƙwarai da Yake sanyawa a cikin wannan littafi ita ce saƙonnin mala’iku uku. Surori uku na farko na littafin Daniyel, su ne saƙonnin mala’iku uku. Gaskiyoyin da suke da alaƙa da waɗannan saƙonnin mala’iku uku a cikin Ru’ya ta Yohanna sura ta goma sha huɗu, ana kai su ga kamala sa’ad da aka gane cewa an fara ambatonsu ne a cikin surori uku na farko na Daniyel. A cikin Ru’ya ta Yohanna goma sha huɗu an bayyana su a matsayin bishara madawwamiya, kuma suna tashi a cikin sammai, ta haka suna bayyana saƙon da ake gabatar wa dukan duniya a kwanaki na ƙarshe. A cikin surori uku na farko na Daniyel, an kwatanta gogewar maza da mata waɗanda suke ɗaukar wannan saƙo zuwa ga duniya. Ru’ya ta Yohanna goma sha huɗu ita ce layin gaskiya na waje, tana wakilta ta wurin alamomi, saƙon mala’iku uku. Bishara madawwamiya, da kuma saƙon kowannen mala’ikun ukun, ana kai su ga kamala ta wurin layin gaskiya na ciki da aka wakilta a cikin surori uku na farko na Daniyel.

The first three chapters represent many wonderful truths, and one of those truths is that the three messages are a three-step testing process consisting of a dietary test, followed by a visual test, that is followed by a litmus test. There are, no doubt, other ways to label those three tests, but those labels can easily be seen in chapter one, and they can again be seen in chapters one through three. The three chapters must be recognized together as one symbol.

Surori uku na farko suna wakiltar gaskiya masu banmamaki da yawa, kuma ɗaya daga cikin waɗannan gaskiyoyin ita ce saƙonnin uku tsari ne na gwaji mai matakai uku, wanda ya ƙunshi gwajin abin ci, sannan a bi da gwajin gani, wanda kuma gwajin litmus yake biye da shi. Babu shakka, akwai wasu hanyoyi dabam na laƙaba wa waɗannan gwaje-gwaje uku suna, amma ana iya ganin waɗannan laƙabban cikin sauƙi a sura ta ɗaya, kuma ana iya sake ganinsu a surori na ɗaya zuwa na uku. Dole ne a gane waɗannan surori uku tare a matsayin alama guda ɗaya.

> “The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

> “An ba da saƙon farko da na biyu a shekarun 1843 da 1844, kuma yanzu muna ƙarƙashin shelar saƙo na uku; amma dukkan waɗannan saƙonni uku har yanzu dole ne a ci gaba da shelarsu. Yana da matuƙar muhimmanci yanzu kamar yadda ya taɓa kasancewa a dā a maimaita su ga waɗanda suke neman gaskiya. Ta wurin alƙalami da murya dole ne mu ƙara sautin shelar, muna nuna tsarinsu, da kuma yadda annabce-annabcen da suka kai mu ga saƙon mala’ika na uku suke aiki. Ba za a iya samun na uku ba tare da na farko da na biyu ba. Waɗannan saƙonni dole ne mu ba duniya su ta wurin wallafe-wallafe, da wa’azi, muna nuna cikin jerin tarihin annabci abubuwan da suka riga suka kasance da kuma abubuwan da za su kasance.” Selected Messages, littafi na 2, 104, 105.

It does not matter if there was only one day, or one week, or twenty years between the actual history of chapters two and three, they are symbolically illustrating the progressive testing of three tests. Nebuchadnezzar was dazzled and amazed that God, through the prophet Daniel could know his dream, and provide such a sound interpretation of the dream that it could only be understood as truth. Yet in chapter three, Nebuchadnezzar failed the second test of chapter two, for he determined to place his own prideful human desire above the wonderful manifestation of the power of God, which identified the divine meaning of the secret dream.

Ba kome ba ne ko akwai yini ɗaya kaɗai, ko mako ɗaya, ko shekaru ashirin tsakanin ainihin tarihin surori na biyu da na uku; a alamance suna kwatanta yadda gwaje-gwaje uku suke ci gaba a jere. Nebukadnezzar ya ruɗe kuma ya yi mamaki ƙwarai da gaske cewa Allah, ta wurin annabi Daniyel, zai iya sanin mafarkinsa, ya kuma ba da ingantacciyar fassarar mafarkin har ta kai ga ba za a iya fahimtar sa ba face a matsayin gaskiya. Duk da haka, a sura ta uku, Nebukadnezzar ya gaza a gwaji na biyu na sura ta biyu, domin ya ƙuduri aniyar ɗora son zuciyarsa ta ɗan’adam mai cike da girman kai sama da banmamakin bayyanar ikon Allah, wanda ya bayyana ma’anar allahntaka ta mafarkin asiri.

In erecting the golden image in chapter three, he failed the third—litmus test. Shadrach, Meshach and Abednego passed the litmus test. Nebuchadnezzar received the mark of the beast and the three worthies received the seal of God. The first three chapters of Daniel, must be understood in the context of the three angels of Revelation fourteen. As simple as the three chapters are, for they are so clear that they are commonly used as stories for Christian children, they actually represent, perhaps, the most profound three chapters in God’s Word.

Da kafa gunkin zinariya a babi na uku, ya gaza gwaji na uku—gwajin litmus. Shadrak, Meshak da Abednego kuwa sun ci gwajin litmus. Nebukadnezzar ya karɓi alamar dabbar, kuma waɗannan jarumai uku suka karɓi hatimin Allah. Dole ne a fahimci babi uku na farko na Daniyel a cikin mahallin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Duk da sauƙin waɗannan babi uku, domin suna da bayyani ƙwarai har ma aka saba amfani da su a matsayin labarai ga yara Kirista, a hakikanin gaskiya suna wakiltar, watakila, mafi zurfin babi uku a cikin Maganar Allah.

We will continue with Daniel chapter three in the next article.

Za mu ci gaba da sura ta uku ta littafin Daniyel a maƙala ta gaba.

> “The vainglory and oppression seen in the course pursued by the heathen king, Nebuchadnezzar, is being and will continue to be manifested in our day. History will repeat itself. In this age the test will be on the point of Sabbath observance. The heavenly universe behold men trampling upon the law of Jehovah, making the memorial of God, the sign between him and his commandment-keeping people, a thing of naught, something to be despised, while a rival sabbath is exalted as was the great golden image in the plain of Dura. Men claiming to be Christians will call upon the world to observe this spurious sabbath that they have made. All who refuse will be placed under oppressive laws. This is the mystery of iniquity, the devising of satanic agencies, carried into effect by the man of sin.” The Youth’s Instructor, July 12, 1904.

> “Za a ga girman kai na banza da zaluncin da aka nuna a tafarkin da sarkin arna, Nebukadnezzar, ya bi, kuma za su ci gaba da bayyana a zamaninmu. Tarihi zai maimaita kansa. A wannan zamani, gwajin zai kasance a kan batun kiyaye Asabbaci. Dukan samaniya tana kallon mutane suna take dokar Yahweh, suna mai da abin tunawa na Allah, alamar da take tsakaninsa da mutanensa masu kiyaye dokokinsa, a matsayin abin banza, abin reni, alhali kuwa ana ɗaukaka wani Asabbaci na hamayya kamar yadda aka ɗaukaka babban siffar zinariya a filin Dura. Mutanen da suke da’awar su Kiristoci ne za su kira duniya ta kiyaye wannan Asabbaci na ƙarya da suka ƙirƙira. Duk waɗanda suka ƙi za a sa su ƙarƙashin dokoki na zalunci. Wannan ne asirin mugunta, ƙulla-ƙullar wakilan Shaidan, wanda mutumin zunubi yake aiwatarwa.” The Youth’s Instructor, July 12, 1904.

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