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# The Book of Daniel - Number One-Hundred and Sixty

Littafin Daniyel — Na Ɗari da Sittin

The Prophetic Significance of Daniel’s Last Vision: Unveiling Truth for the Last Days

Muhimmancin Annabci na Wahayin Ƙarshe na Daniyel: Bayyana Gaskiya domin Kwanaki na Ƙarshe

Author

Jeff Pippenger

Published

March 26, 2024

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Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.

An bayyana Daniyel a sura ta goma a matsayin wanda aka tashe shi daga kwanakin makoki ta wurin matakai uku na bishara madawwamiya. Sai kuma Jibrilu ya ba Daniyel tarihin annabci na sura ta goma sha ɗaya, ta haka yana fayyace tarihin hasken babban Kogin Hiddekel.

> “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 mai zurfi sosai a kan Maganar Allah. Musamman ma, ya kamata a mai da hankali ga Daniyel da Ru’ya ta Yohanna fiye da kowane lokaci a tarihin aikinmu. Wataƙila za mu rage abin da muke faɗa a wasu fannoni game da ikon Roma da papanci, amma ya kamata mu jawo hankali ga abin da annabawa da manzanni suka rubuta ƙarƙashin wahayin Ruhun Allah. Ruhu Mai Tsarki ya tsara al’amura ta irin wannan hanya, a cikin bayar da annabcin da kuma a cikin abubuwan da aka bayyana, domin ya koyar da cewa dole ne a kawar da mutumin ɗan adam daga gani, a ɓoye shi cikin Almasihu, kuma a ɗaukaka Ubangiji Allah na sama da dokarsa.”

> “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 tuna, batu-batu, tarihin mulkokin da aka wakilta a can. Ku dubi ‘yan siyasa, majalisu, rundunoni masu ƙarfi, 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 ake wakilta a matsayin Mai-girma. A cikin wahayin annabin an gan Shi yana kifar da wani mai mulki mai ƙarfi, yana kuma ɗaga wani. An bayyana Shi a matsayin Sarkin sararin samaniya, wanda yake gab da kafa madawwamin mulkinsa—Tsohonaki, Allah mai rai, Tushen dukan hikima, Mai Mulkin yanzu, Mai Bayyana abin da yake zuwa nan gaba. Ku karanta, ku kuma fahimta yadda mutum yake matalauci, mai rauni, mai gajeren rai, mai kuskure, 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 nuna mana ga Allah, Allah mai rai, a matsayin babban abin da ya kamata a mai da hankali a kai—ga Allah kamar yadda aka bayyana Shi cikin Almasihu. ‘Gama an haifa mana yaro, an ba mu ɗa: mulkin kuwa zai kasance a bisa kafadarsa: za a kuma kira sunansa Mai Al’ajabi, Mai Ba da Shawara, Allah Maɗaukaki, Uba 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.” Manuscript Releases, volume 16, 333, 334.

> “Haske da Daniyel ya karɓa kai tsaye daga wurin Allah an bayar da shi musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin kogunan Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan hanyar cika, kuma ba da daɗewa ba duk abubuwan da aka faɗa tun da farko za su cika.” Manuscript Releases, juzu’i na 16, 333, 334.

The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.

Ruhu Mai Tsarki “ya tsara al’amura haka” a cikin bayar da annabcin da “abubuwan da suka faru” na wahayi na ƙarshe na Daniyel har babi na fari (goma), yana wakiltar kwarewar mutanen Allah a kwanaki na ƙarshe, kamar yadda babi na ƙarshe (sha biyu) ma yake yi. Tsarawar waɗannan babi uku da suka ƙunshi hasken Kogin Hiddekel, wanda “aka bayar musamman domin waɗannan kwanaki na ƙarshe,” an yi ta ne domin ta ɗauki ma’anar “gaskiya” mai matakai uku. A cikin na fari yana dacewa da na ƙarshe, kuma na tsakiya yana wakiltar tawaye, ba kawai muna da tsarin kalmar Ibrananci ta “gaskiya” ba, wadda aka gina ta da harafi na fari, na goma sha uku, da na ƙarshe na haruffan Ibrananci, amma muna kuma ganin sa hannun Alfa da Omega.

Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.

Daniel sura ta goma ta bayyana mutum dubu ɗari da arba’in da huɗu waɗanda suka fahimci duka hangen nesa na “chazon” na shekaru dubu biyu da ɗari biyar da ashirin, da kuma hangen nesa na “mareh” na shekaru dubu biyu da ɗari uku. Ba wai sun fahimci waɗannan hangen nesa biyu kaɗai ba ne, amma suna da ƙwarewar barata ta wurin bangaskiya wadda hangen nesan “marah” na “bayyanuwa” mai jinsi na mata kuma mai nuna haddasawa yake haifarwa.

> “For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

> “Ga hankali da rai, kamar yadda yake ga jiki, dokar Allah ce cewa ana samun ƙarfi ta wurin ƙoƙari. Motsa jiki ne yake bunƙasa. Cikin jituwa da wannan doka, Allah ya tanada a cikin Kalmarsa hanyoyin bunƙasar hankali da ta ruhaniya.

> “The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

> “Littafi Mai Tsarki ya ƙunshi dukan ƙa’idojin da mutane suke bukata su fahimta domin su dace ko dai da wannan rayuwa ko kuma da rayuwar da za ta zo. Kuma waɗannan ƙa’idoji kowa na iya fahimtarsu. Babu wanda yake da ruhin daraja koyarwarsa da zai karanta ko sashe guda daga Littafi Mai Tsarki ba tare da ya sami wani tunani mai amfani daga gare shi ba. Amma koyarwar Littafi Mai Tsarki mafi daraja ba a samun ta ta wurin nazari na lokaci-lokaci ko kuma marar alaƙa. Ba a gabatar da babban tsarinsa na gaskiya ta yadda mai karatu mai gaggawa ko marar kula zai iya gane shi ba. Yawancin taskokinsa suna kwance a zurfi ƙwarai a ƙarƙashin saman, kuma ba za a same su ba sai ta wurin bincike mai ƙwazo da ƙoƙari mai ci gaba. Dole ne a binciko gaskiyoyin da suke haɗuwa su zama wannan babban cikakke, a kuma tattara su, ‘a nan kaɗan, a can kaɗan.’ Ishaya 28:10.”

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

> “Idan aka binciko su ta wannan hanya kuma aka tattara su wuri guda, za a ga cewa sun dace da juna daidai ƙwarai. Kowane Linjila cike yake da abin da ya ƙara wa sauran, kowane annabci bayani ne ga wani, kowace gaskiya kuwa ci gaban wata gaskiya ce. Misalan tsarin ibadar Yahudawa suna bayyana sarai ta wurin bishara. Kowane ƙa’ida a cikin maganar Allah tana da matsayinta, kowane abin da ya faru kuma yana da tasirinsa. Kuma cikakken ginin, a cikin tsari da aiwatarwa, yana ba da shaida ga Mawallafinsa. Irin wannan tsari babu wata zuciya da za ta iya ƙirƙira ko tsara shi sai ta Madawwami.”

> “In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

> “A cikin binciken sassa dabam-dabam da kuma nazarin dangantakarsu da juna, ana kiran mafi girman baiwar tunanin ɗan’adam zuwa ga aiki mai tsanani. Babu wanda zai iya shiga irin wannan nazari ba tare da ya bunƙasa ƙarfin tunani ba.

> “And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

> “Kuma ba a cikin binciko gaskiya da tattara ta kaɗai ne darajar tunani ta nazarin Littafi Mai Tsarki take ƙunshe ba. Haka kuma tana ƙunshe cikin ƙoƙarin da ake bukata domin fahimtar jigogin da aka gabatar. Tunanin da ya shagaltu da al’amura na yau da kullum kaɗai, yakan ƙanƙanta kuma ya raunana. Idan ba a taɓa ɗora masa aiki ya fahimci manyan gaskiyoyi masu faɗi da nisa ba, to bayan wani lokaci yakan rasa ikon girma. A matsayin kariya daga wannan lalacewa, kuma a matsayin abin ƙarfafa ci gaba, babu wani abu da zai iya kai wa ga nazarin maganar Allah. A matsayin hanyar horar da hankali, Littafi Mai Tsarki ya fi kowane littafi tasiri, ko ma dukan sauran littattafai a haɗe. Girman jigoginsa, ɗaukakar sauƙin maganganunsa, kyawun misalansa, suna hanzarta tunani kuma suna ɗaukaka shi fiye da yadda wani abu dabam zai iya yi. Babu wani irin nazari da zai iya ba da irin wannan ƙarfin tunani kamar yadda ƙoƙarin fahimtar manya-manya, masu ban al’ajabi, gaskiyoyin wahayi yake yi. Tunanin da aka kawo haka cikin hulɗa da tunanin Madawwami ba zai rasa faɗaɗa da ƙarfafuwa ba.”

> “And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

> “Kuma mafi girma ma ita ce ikon Littafi Mai Tsarki a wajen bunƙasa yanayin ruhaniya. Mutum, wanda aka halitta domin zumunci da Allah, sai a cikin irin wannan zumunci kaɗai ne zai iya samun ainihin ransa da ci gabansa. Da aka halicce shi domin ya sami mafi girman farin cikinsa cikin Allah, ba zai iya samun a cikin wani abu dabam abin da zai iya kwantar da ƙishirwar zuciya ba, ya ƙosar da yunwa da ƙishin rai. Duk wanda da ruhu mai gaskiya da kuma mai son koyarwa yake nazarin maganar Allah, yana neman ya fahimci gaskiyoyinta, za a kusantar da shi ga Mahaliccinta; kuma, sai dai idan da zaɓinsa ne, babu iyaka ga yiwuwar ci gabansa.”

> “In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

> “A cikin yalwar salo da jigoginsa, Littafi Mai Tsarki yana da wani abu da zai ja hankalin kowane tunani, ya kuma yi magana ga kowace zuciya. A cikin shafukansa ana samun tarihi mafi dadewa; tarihin rayuwa mafi gaskiya ga ainihin rai; ƙa’idojin mulki domin tafiyar da ƙasa, domin tsara al’amuran gida—ƙa’idoji waɗanda hikimar mutum ba ta taɓa kai wa daidaitonsu ba. Yana ƙunshe da falsafa mafi zurfi, waƙa mafi zaƙi kuma mafi ɗaukaka, mafi cike da zafin ji kuma mafi motsa tausayi. Rubuce-rubucen Littafi Mai Tsarki, ko da idan aka dube su ta wannan fuska kaɗai, sun fi ayyukan kowane marubucin ɗan adam nesa ba kusa ba a ƙima; amma iyakarsu ta fi faɗi ƙwarai da gaske, ƙimarsu kuma ta fi girma marar iyaka, sa’ad da aka dube su dangane da babban tunani na tsakiya. Idan aka dube su a hasken wannan tunani, kowane batu yana samun sabuwar ma’ana. A cikin gaskiya mafi sauƙin furtawa akwai ƙa’idoji waɗanda suke da tsawo kamar sama kuma waɗanda suke kewaye da madawwami.”

> “The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.

> “Babban jigon Littafi Mai Tsarki, wato jigon da kowane sauran jigo a cikin dukan littafin yake tattaruwa a kansa, shi ne shirin fansa, maido da siffar Allah a cikin ran mutum. Daga farkon nuni na bege a cikin hukuncin da aka furta a Adnin har zuwa waccan alkawari ta ƙarshe mai ɗaukaka ta Ru’ya ta Yohanna, ‘Za su ga fuskarsa; sunansa kuwa zai kasance a goshinsu’ (Ru’ya ta Yohanna 22:4), nauyin kowane littafi da kowane sashe na Littafi Mai Tsarki shi ne bayyanawar wannan jigo mai banmamaki,—ɗaukaka mutum,—ikon Allah, ‘wanda yake ba mu nasara ta wurin Ubangijinmu Yesu Almasihu.’ 1 Korintiyawa 15:57.” Ilimi, 123–125.

In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”

A cikin rubutun da aka kawo yanzu an nuna cewa Littafi Mai Tsarki, idan aka dube shi ta kowace fuskar adabi, ya fi ƙwarai duk wani abin da ɗan adam ya taɓa samarwa. Sister White ta ce, “A cikin shafukansa ana samun tarihi mafi tsufa; tarihin rayuwa mafi daidai da hakikanin rai; ƙa’idodin mulki don tafiyar da ƙasa, don tsara iyali—ƙa’idodin da hikimar mutum ba ta taɓa kai wa gare su ba. Yana ɗauke da falsafa mafi zurfi, waƙa mafi daɗi kuma mafi ɗaukaka, mafi cike da ƙauna mai zafi kuma mafi tayar da tausayi,” kuma cewa “irin wannan gini babu wani tunani in ban da na Maɗaukaki da zai iya ƙirƙira ko tsara shi.”

All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.

Dukan ƙa’idojin da aka amince da su na ɗan’adam, waɗanda suke tantance ƙa’idojin da ke ba da tsarin adabi, Littafi Mai Tsarki ya fi su duka. Ka’idojin da ake gabatarwa a jami’o’in ɗan’adam, waɗanda suke nuna bambanci tsakanin matsakaicin adabi ko na ƙasa da haka har zuwa fitattun manyan ayyukan adabin ɗan’adam, Littafi Mai Tsarki ya fi su duka. Da wannan a zuciya, ya dace a gane cewa ƙololuwar magana, babban kammalawar shaidar annabci ta dukan Littafi Mai Tsarki, an wakilta ta a cikin hangen nesa na ƙarshe na Daniyel. Ita ce babban dutsen rufe ginin shaidar annabci, kuma babu wata ƙololuwa a cikin adabin ɗan’adam da ta kai kusa da shaidar Daniyel sura ta goma sha ɗaya, tun daga aya ta ɗaya har zuwa sura ta goma sha biyu aya ta huɗu.

In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.

A cikin littafin Ru’ya ta Yohanna, dukan littattafan Littafi Mai Tsarki suna haduwa kuma suna ƙarewa; kuma a cikin Ru’yar an sake ɗaukar waɗannan layukan annabci iri ɗaya kamar yadda suke a cikin littafin Daniyel, amma dangane da junansu, littafin Daniyel shi ne ambato na farko, Ru’ya ta Yohanna kuwa na ƙarshe. Kowane abu yana wanzuwa a cikin ambato na farko, kuma kowane abu yana wanzuwa a cikin littafin Daniyel, kuma kololuwar littafin ita ce wahayin da aka bayar a bakin Kogin Hiddekel. Kololuwar abubuwan da aka wakilta a cikin wannan wahayin suna farawa a aya ta arba’in, kuma suna ci gaba har sai an hatimce littafin a aya ta huɗu ta sura ta goma sha biyu. Waɗannan ayoyin suna wakiltar babban ƙarshe na kowace gaskiyar annabci da tsarkakan mutanen dā suka taɓa furtawa ko rubutawa, har da Sister White.

What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.

Abin da ke kaiwa ga wancan kammalawa a babi na goma sha ɗaya shi ne tarihohi da ke cikin babin, waɗanda suke ba da shaidu ga sahihin fahimtar ayoyi shida na ƙarshe na babi na goma sha ɗaya, inda maƙiyan nan uku na dodon, dabbar, da annabin ƙarya yanzu suke jagorantar duniya zuwa ƙarshen lokacin jarrabawar ɗan adam. Sister White ta bayyana wannan ƙa’ida ta cikin gida kai tsaye.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 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 11:30–36.

> “Ba mu da lokacin da za mu ɓata. Lokuta masu cike da wahala suna gabanmu. Duniya ta kaure da ruhun yaƙi. Ba da daɗewa ba al’amuran wahala da aka faɗa a annabce-annabce za su faru. Annabcin da yake cikin Daniyel sura ta goma sha ɗaya ya kusan kai wa cikakkiyar cika. Yawancin tarihin da ya faru a cikar wannan annabci za a maimaita shi. A aya ta talatin an yi maganar wani iko cewa, ‘zai yi baƙin ciki, ya koma baya, ya kuma yi fushi da alkawari mai tsarki: haka kuma zai yi; har ma zai dawo, ya yi mu’amala da waɗanda suka yashe alkawari mai tsarki. Runduna kuma za su tsaya a gefensa, za su ƙazantar da haikali na ƙarfi, su kawar da hadaya ta kullum, su kafa abin ƙyama mai haddasa kufaita. Waɗanda kuma suke aikata mugunta ga alkawarin zai ruɗe su da lallashi: amma mutanen da suka san Allahnsu za su yi ƙarfi, su aikata manyan abubuwa. Masu fahimta a cikin mutanen kuma za su koyar da mutane da yawa: duk da haka za su faɗi ta wurin takobi, da harshen wuta, da bauta, da ganima, kwanaki da yawa. To, sa’ad da suka faɗi, za a taimake su da ɗan ƙaramin taimako: amma da yawa za su manne musu da lallashi. Waɗansu kuma daga cikin masu fahimta za su faɗi, domin a gwada su, a tsarkake su, a mai da su farare, har zuwa lokacin ƙarshe: gama har yanzu yana nan domin lokacin da aka ƙayyade. Sarkin kuwa zai yi yadda ya ga dama; zai ɗaukaka kansa, ya mai da kansa babba fiye da kowane allah, zai faɗi abubuwa masu ban al’ajabi gāba da Allah na alloli, kuma zai yi nasara har sai an cika fushin: gama abin da aka ƙaddara dole ne ya tabbata.’ Daniyel 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Abubuwa masu kama da waɗanda aka bayyana a cikin waɗannan kalmomi za su faru. Muna ganin shaidar cewa Shaidan yana saurin mallakar hankulan mutane waɗanda ba su da tsoron Allah a gabansu. Bari kowa ya karanta, ya kuma fahimci annabce-annabcen wannan littafi, gama yanzu muna shiga lokacin ƙunci da aka yi magana a kai:”

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘A lokacin nan kuwa Mikayel zai tashi, babban sarkin nan wanda yake tsaye domin ’ya’yan mutanenka; za kuma a kasance da wani lokaci na wahala, irin wanda bai taɓa kasancewa ba tun da aka yi al’umma har zuwa wannan lokaci. A lokacin nan kuwa za a ceci mutanenka, kowane mutum da za a same shi a rubuce cikin littafin. Kuma da yawa daga cikin waɗanda suke barci a cikin ƙurar ƙasa za su farka, waɗansu zuwa rai madawwami, waɗansu kuma zuwa kunya da ƙyama madawwamiya. Kuma masu hikima za su haskaka kamar hasken sararin sama; masu kuma juyar da mutane da yawa zuwa ga adalci kamar taurari har abada abadin. Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: da yawa za su yi ta kai da komowa, ilimi kuma zai ƙaru.’ Daniyel 12:1–4.” Manuscript Releases, lamba 13, 394.

In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.

A cikin wannan nassi Sister White ta fara da yin nuni ga Daniyel sura ta goma sha ɗaya, sannan ta bayyana ƙa’idar cewa “yawancin tarihin da ya faru cikin cikar wannan annabcin za a maimaita shi.” Sa’an nan kuma ta faɗi ayoyi talatin zuwa talatin da shida kai tsaye, ta kuma bi da wannan magana cewa, “al’amura masu kama da waɗanda aka kwatanta a cikin waɗannan kalmomi za su faru.” Bayan ta nuna ayoyi talatin zuwa talatin da shida, kuma ta ce al’amura masu kama da waɗannan ayoyi za su faru, sai ta nuna ƙarshen lokacin jarrabawa, sa’ad da Mika’ilu ya tashi tsaye a aya ta ɗaya ta sura ta goma sha biyu. Ta yin haka, tana keɓe waɗannan ayoyi bakwai, tana kuma sanya su cikin tarihin da ke gaban Mika’ilu ya tashi tsaye nan da nan.

More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.

Fiye da sau ɗaya mun yi magana a kan tarihin ayoyi na talatin zuwa talatin da shida, da yadda suke daidaita da ayoyi na arba’in zuwa arba’in da biyar na Daniyel goma sha ɗaya, kuma yanzu za mu fara duba wasu lokutan tarihin annabci a cikin sura ta goma sha ɗaya waɗanda aka maimaita a cikin waɗannan ayoyi shida na ƙarshe. Amma kafin mu yi haka, za mu sake gabatar da taƙaitaccen bayani game da daidaiton ayoyi na talatin zuwa talatin da shida da ayoyi na arba’in zuwa arba’in da biyar.

Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.

Aya ta talatin tana nuna canji daga Roma ta arna zuwa Roma ta paparoma. An yi magana a kan wannan tarihin sauyi a wurare dabam-dabam na annabci waɗanda suke nuna irin waɗannan kwanaki kamar shekarun 330, 508, 533 da 538. Akwai wasu alamomin annabci a cikin sauyin daga mulki na huɗu zuwa mulki na biyar na annabcin Littafi Mai Tsarki, amma a aya ta talatin da ɗaya Roma ta arna tana tashi tsaye domin paparoma, kamar yadda Klovis ya wakilta a shekara ta 496. Ikokin arna da farko Klovis ya wakilta a cikin ayar suna cika aikin kawar da kowace irin adawar arna (ta yau da kullum) ga tasowar paparoma zuwa shekara ta 508. Yaƙe-yaƙen waɗannan lokutan suna kawo hallaka a kan Birnin Roma a cikin wannan tarihin kamar yadda “wurin tsarki na ƙarfi” yake wakilta, kuma zuwa shekara ta 538, ikokin arna suna ɗora paparoma a kan kursiyin duniya, sa’an nan kuma ta zartar da dokar Lahadi a Majalisar Orleans.

Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.

Ayoyi talatin da biyu zuwa talatin da shida sun bayyana yaƙin kisan-gilla da papacy ta yi wa amintattun Allah a lokacin shekaru dubu ɗaya da ɗari biyu da sittin na Zamunan Duhu. A ƙarshe, papacy ta kai ga ƙarshenta a aya ta talatin da shida. A aya ta arba’in, Reagan ya ƙulla wata ɓoyayyiyar haɗin guiwa da maƙiyin Kristi, yana nuna lokacin da aka kawar da juriya ta Furotesta, kamar yadda shekarar 508 ta wakilta. Sadaukarwar Reagan ta kuɗi da ƙarfin soja an riga an misalta ta ta wajen “makamai” da suka tashi tsaye domin kare papacy a shekara ta 496. Rushewar haikalin ƙarfin Roma ta arna, wanda birnin Roma yake wakilta, yana misalta rushewar Kundin Tsarin Mulkin Amurka a dokar Lahadi mai zuwa nan ba da daɗewa ba, domin Kundin Tsarin Mulkin shi ne haikalin ƙarfin Amurka. A dokar Lahadi za a sake ɗora papacy a kan kursiyin duniya, kamar yadda shekarar 538 ta wakilta.

Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.

Sa’an nan ne zai fara zamanin ƙarshe na tsanantawar kisan gilla ta papanci da za a kawo wa amintattun Allah, kamar yadda ya faru a Zamanan Duhu daga 538 har zuwa 1798. Wannan zai kai ga rufe zaman gwajin ɗan adam, sa’ad da Mika’ilu ya tashi, kamar yadda 1798 ke wakilta, lokacin da papanci, wanda ya yi bunƙasa na shekara dubu ɗaya da ɗari biyu da sittin, ya karɓi fushin mummunan raunin mutuwa.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “A wani lokaci, sa’ad da nake a Birnin New York, a cikin dare an kira ni in ga gine-gine suna tashi bene a kan bene zuwa sama. An ba da tabbacin cewa waɗannan gine-ginen ba sa kamuwa da wuta, kuma an gina su ne domin ɗaukaka masu su da kuma maginansu. Sama da haka, har yanzu suna ci gaba da tashi, kuma a cikinsu an yi amfani da kayan gini mafi tsada. Waɗanda waɗannan gine-ginen nasu ne ba sa tambayar kansu cewa: ‘Ta yaya za mu fi kyau mu ɗaukaka Allah?’ Ubangiji bai kasance cikin tunaninsu ba.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Na yi tunani: ‘Kash, da waɗanda suke haka suna zuba dukiyarsu za su iya ganin tafarkinsu yadda Allah yake ganinsa! Suna ta tara ƙayatattun gine-gine, amma abin hikima-wawanci ne ƙwarai a gaban Mai Mulkin sararin samaniya, yadda suke shiryawa da ƙirƙirawa. Ba sa yin nazari da dukan ƙarfin zuciya da hankali domin su san yadda za su ɗaukaka Allah. Sun rasa ganin wannan, wato aikin farko na mutum.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Yayin da waɗannan dogayen gine-gine suke tashi, masu su suka yi farin ciki da girman kai na buri, domin suna da kuɗin da za su yi amfani da su wajen gamsar da kai da kuma jawo kishin maƙwabtansu. Yawancin kuɗin da suka zuba ta haka an same su ne ta hanyar danniya, ta hanyar murƙushe matalauta. Sun manta cewa a sama ana ajiye lissafin kowace hulɗar kasuwanci; kowace ma’amala ta zalunci, kowane aikin yaudara, a can ake rubuta su. Lokaci yana zuwa da a cikin yaudararsu da gangancinsu mutane za su kai wani matsayi da Ubangiji ba zai ƙyale su su wuce ba, kuma za su koyi cewa akwai iyaka ga haƙurin Jehobah.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Abin da ya biyo baya da ya bayyana a gabana shi ne wani firgici na gobara. Mutane suka dubi dogayen gine-ginen nan masu tsawo, waɗanda ake tsammani ba su kamuwa da wuta, suka ce: ‘Suna cikin cikakkiyar aminci.’ Amma waɗannan gine-gine suka ƙone ƙurmus kamar an yi su da kwalta. Motocin kashe gobara ba su iya yin kome domin dakatar da hallakarwar ba. Masu kashe gobarar kuma ba su iya sarrafa motocin ba.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “An umurce ni in faɗa cewa, sa’ad da lokacin Ubangiji ya yi, idan babu wani canji da ya faru a cikin zukatan masu girman kai da masu son ɗaukaka a cikin ’yan Adam, mutane za su gane cewa hannun da ya kasance mai ƙarfi wajen ceto, zai kasance mai ƙarfi wajen hallaka. Babu wani iko na duniya da zai iya hana hannun Allah aiki. Babu wani abu da za a iya amfani da shi wajen gina gine-gine da zai kiyaye su daga hallaka sa’ad da lokacin da Allah ya ƙaddara ya yi na aiko da sakayya a kan mutane saboda raina dokarsa da kuma son zuciyarsu ta neman ɗaukaka.

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Ba su da yawa, har ma a cikin masu ilimi da ’yan siyasa na ƙasa, da suke fahimtar dalilan da suke a ƙasan yanayin da al’umma take ciki a yanzu. Waɗanda suke riƙe da akalar mulki ba su da ikon warware matsalar lalacewar ɗabi’a, talauci, ƙuncin rayuwa, da ƙaruwa ta laifuffuka. Suna ta fafutika a banza domin su kafa harkokin kasuwanci a kan tushen da ya fi ƙarfi. Da mutane za su mai da hankali sosai ga koyarwar Maganar Allah, da sun sami mafita ga matsalolin da suke dame su.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Littattafai Masu Tsarki suna bayyana yanayin duniya a dai-dai kafin zuwan Almasihu na biyu. Game da mutanen da suke tara manyan dukiya ta wurin sata da ƙwace, an rubuta cewa: ‘Kun tara wa kanku dukiya domin kwanaki na ƙarshe. Ga shi, albashin ma’aikatan da suka girbe gonakinku, wanda kuka riƙe ta wurin yaudara, yana kuka: kukan waɗanda suka yi girbin kuma ya shiga kunnuwan Ubangijin Sabaoth. Kun rayu cikin jin daɗi a duniya, kuka yi lalaci da shagali; kun ƙosar da zukatanku, kamar a ranar yanka. Kun hukunta kuma kun kashe mai adalci; bai kuwa yi muku tsayayya ba.’ Yakub 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Amma wa ne yake karanta gargadin da alamomin zamani masu cika cikin sauri suke bayarwa? Wane tasiri ne ake yi a kan masu bin duniya? Wane canji ne ake gani a cikin halinsu? Babu abin da ya fi abin da aka gani a cikin halin mazaunan duniyar zamanin Nuhu. Cike da harkokin duniya da jin daɗi, mutanen kafin ambaliya ‘ba su sani ba sai da ambaliya ta zo, ta kwashe su duka.’ Matiyu 24:39. An ba su gargadin da aka aiko daga sama, amma suka ƙi su saurara. Kuma a yau duniya, da take gaba ɗaya ba ta kula da muryar gargaɗin Allah, tana ta gaggautawa zuwa ga halaka madawwamiya.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.

> “An girgiza duniya da ruhun yaƙi. Annabcin sura ta goma sha ɗaya na Daniyel ya kusan kai ga cikakken cikar sa. Ba da daɗewa ba al’amuran ƙunci da aka faɗa a kansu cikin annabce-annabce za su faru.” Testimonies, volume 9, 12–14.

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