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# The Book of Daniel - Number Twelve

Littafin Daniyel - Lamba Sha Biyu

Darkness

Duhu

Author

Jeff Pippenger

Published

December 7, 2023

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A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.

Kalma ko jimla da aka maimaita sau biyu a cikin Kalmar wahayi alama ce ta saƙon mala’ika na biyu.

> And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.

> A shekara ta biyu ta mulkin Nebukadnezzar kuwa, Nebukadnezzar ya yi mafarkai, wanda da su ruhunsa ya firgita, har barcinsa ya kau da shi. Sai sarki ya ba da umarni a kira masu sihiri, da masu taurari, da matsafa, da Kaldiyawa, domin su bayyana wa sarki mafarkansa. Saboda haka suka zo suka tsaya a gaban sarki. Sai sarki ya ce musu, Na yi mafarki, ruhuna kuma ya firgita domin in san mafarkin. Daniyel 2:1–3.

In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.

A cikin “duhun” dare, Nebukadnezzar ya yi mafarkin wani siffa, amma bai iya tuna mafarkin ba. A cikin mafarkin dare, ya yi mafarkin wani siffa, amma mafarkin siffar ya kasance mai duhu ga fahimtarsa kamar yadda daren da ya yi mafarkin ya kasance duhu.

> Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.

> Sai Kaldiyawa suka yi wa sarki magana da harshen Arameyik, Ya sarki, ka rayu har abada: ka faɗa wa bayinka mafarkin, mu kuwa za mu bayyana fassararsa. Sarki ya amsa ya ce wa Kaldiyawa, Maganar ta kuɓuce mini: in ba ku sanar da ni mafarkin ba, tare da fassararsa, za a yanyanka ku gunduwa-gunduwa, gidajenku kuma za a mai da su juji. Amma in kun bayyana mafarkin, da fassararsa, za ku karɓa daga wurina kyautai da lada da babban girma: saboda haka ku bayyana mini mafarkin, da fassararsa. Daniyel 2:4–7.

The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.

Jarabawar mafarkin siffar Nebukadnezzar jarabawa ce da aka tsara domin a gane wa zai iya ba da sahihin bayanin annabci game da wata siffa da aka lulluɓe cikin duhu, tare da fassarar abin da mafarkin ya ƙunsa. Saƙon mala’ika na biyu da ya haɗu da saƙon Kukan Tsakar Dare a tarihin Millerite, Iliya ne ya misalta shi a fafatawar Dutsen Karmel. Shi ma, jarabawa ce wadda za ta bayyana, ba wai kawai ko wanene Allah na gaskiya ba, amma kuma ko wanene annabi na gaskiya. William Miller, wanda Sister White ta faɗa kai tsaye cewa Iliya ne ya misalta shi, ya wakilci Iliya a Dutsen Karmel. Duk da haka, ba William Miller ne ake wakilta ba sosai, kamar yadda ake wakiltar ƙa’idojin fassarar annabci da aka bishe shi ya fahimta. A Dutsen Karmel, an nuna annabawan allahn namiji Ba’al da annabawan allahn mace Ashtaroth a matsayin annabawan ƙarya. A tarihin Millerites, an nuna majami’un Furotesta a matsayin annabawan ƙarya kamar yadda Dutsen Karmel ya misalta.

When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.

Sa’ad da majami’un Furotesta suka bayyana ƙin amincewarsu da ƙa’idojin fassarar annabci na William Miller, sai suka zama ’ya’yan Roma. A ma’anar annabci, ’ya mace hoto ne na uwarta. Jarabawar da Furotesta suka kasa cikinta a tarihin Millerite ita ce jarabawar da ta bayyana kuma ta haifar da hoto (’ya mace) na dabbar. A nan ne ƙahon Furotesta na gaskiya ya bayyana cikin adawa da ƙahon Furotesta mai ridda. Nebukadnezzar yana neman a ba da fassara, kuma a yin haka, bisa ga tanadin ikon Allah, ya shiga cikin samar da bayyanuwar annabawan ƙarya da na gaskiya duka.

> They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.

> Sai suka sāke amsa suka ce, Bari sarki ya faɗa wa bayinsa mafarkin, mu kuwa za mu bayyana fassararsa. Sarki ya amsa ya ce, Na tabbata ƙwarai kuna neman ku sayi lokaci, domin kun ga abin ya kuɓuce mini. Amma in ba ku sanar da ni mafarkin ba, hukunci ɗaya kaɗai ne a kanku; gama kun shirya maganganu na ƙarya da na lalacewa domin ku faɗa a gabana, har sai lokaci ya canja. Saboda haka ku faɗa mini mafarkin, sa’an nan zan sani cewa za ku iya bayyana fassararsa. Daniel 2:7–9.

At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.

A ƙarshen lokutan gwaji, bambancin da aka bayyana a Dutsen Karmel, da kuma a ranar 22 ga Oktoba, 1844, an kuma kwatanta shi a cikin sura ta biyu ta littafin Daniyel. A cikin wakilce-wakilcen annabci guda uku na Dutsen Karmel, tarihin Millerite da mafarkin Nebukadnezzar na mutum-mutumin nan, abin da aka jaddada shi ne sahihin fassarar annabci kamar yadda Iliya, Miller da Daniyel suke wakilta. Fassarar mafarkin ita ce saƙon da aka warware hatiminsa a cikin tarihin da ake bayyana rukunai biyu na annabawa.

> The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.

> Kaldiyawa suka amsa a gaban sarki, suka ce, “Babu mutum a doron ƙasa da zai iya bayyana wa sarki abin da yake nema; saboda haka babu wani sarki, ubangiji, ko mai mulki da ya taɓa tambayar wani boka, ko masanin taurari, ko Bakaldiye irin waɗannan abubuwa. Abu ne mai wuya ƙwarai da sarki yake nema, kuma babu wani dabam da zai iya bayyana shi a gaban sarki, sai alloli kaɗai, waɗanda mazauninsu ba ya tare da jiki.” Saboda wannan ne sarki ya husata, ya kuma yi fushi ƙwarai, ya ba da umarni a hallaka dukan masu hikima na Babila. Daniyel 2:10–12.

At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.

A Dutsen Karmel, Iliya ya gabatar da jarabawar, kuma jarabawar da ya gabatar ba don ta bayyana kawai wane ne Allah na gaskiya ba, amma kuma wane ne annabi na gaskiya. A cikin Daniyel sura ta biyu, Kaldiyawa ne suka bayyana jarabawar da ta nuna bambanci tsakanin na gaskiya da na ƙarya. Suka bayyana cewa fassarar da Nebukadnezzar yake nema Allah kaɗai ne zai iya bayyana ta, ba mutane ba. Haka kuma sun yi ƙorafi cewa dangantakar da ke tsakanin Nebukadnezzar da masu hikimarsa na addini dangantaka ce marar dacewa, sa’ad da suka ce, “abu ne mai wuya da sarki yake nema.” Suna son sarkin, wanda yake wakiltar ƙasa, ya nisanta kansa daga fagen addini wanda a cikinsa aka ɗauke su a matsayin masu iko. Ba sa yin zanga-zanga a kan ƙa’idojin haɗuwar coci da ƙasa; abin da suke ƙin amincewa da shi shi ne cewa Nebukadnezzar, wanda yake wakiltar ƙasa, yana neman ya mallaki iko a kan coci. Da sun gamsu da dangantakar coci da ƙasa, in har shugabannin addini ne za su yi mulki a kan ƙasa. Jarabawar siffar dabba ita ce inda muke yanke makomarmu ta har abada—kamar mafarkin siffar Nebukadnezzar—jarabawa ce ta rai ko mutuwa.

> And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.

> Sai umarni ya fita cewa a kashe masu hikima; sai suka nemi Daniyel da abokansa domin a kashe su. Sa’an nan Daniyel ya amsa wa Ariyok, shugaban masu tsaron sarki, wanda ya fito don ya kashe masu hikimar Babila, da shawara da hikima. Ya amsa ya ce wa Ariyok, shugaban sarki, “Me ya sa umarnin nan ya kasance da irin wannan gaggawa daga wurin sarki?” Sai Ariyok ya bayyana wa Daniyel abin. Daniyel 2:13–15.

When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.

Sa’ad da aka haskaka wa Daniyel game da fahimtar yanayin rayuwa da mutuwa na mafarkin wannan siffa wadda har yanzu ba a san ta ba, yana wakiltar haskaka mutum dubu ɗari da arba’in da huɗu game da gaskiyar cewa suna cikin tarihin gwaji na biyu kuma na gani na tsarin gwaji mai matakai uku. Amma Daniyel ba kawai yana wakiltar waɗanda suka zaɓi su ci abincin da ya dace ba, don haka suka ci gwaji na farko, amma kuma yana wakiltar wakilin ɗan’adam wanda Allah ya ba fahimta ta musamman cikin annabcin Littafi Mai Tsarki.

> 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 sani da ƙwarewa a kowane irin ilimi da hikima; Daniyel kuma yana da ganewa cikin dukan wahayi da mafarkai. Daniyel 1:17.

Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.

Ko da yake dukan amintattun Ibraniyawa huɗu sun ci jarabawar abinci, an zaɓi Daniyel a matsayin manzon wahayi da mafarkai. Daniyel yana wakiltar manzon annabci kamar yadda Iliya, Yahaya Maibaftisma, Yohanna Mai Ru’ya, William Miller, da Future for America suke wakilta. Ba a taɓa raba manzon annabci da gwajin annabci ba.

In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.

A zamanin Almasihu, waɗanda suka ƙi shaidar Yohanna, Yesu ba zai amfane su ba. A tarihin Millerite, waɗanda suka ƙi saƙon farko (wanda William Miller ya wakilta), saƙo na biyu ba zai amfane su ba. A cikin duka tarihohin nan, masu aminci ba su gane inda tsarin gwaji yake kaiwa ba. Almajiran sun ƙi ganin gicciye, ko da yake an faɗa musu sarai cewa hakan zai faru. Millerites ba su iya ganin babban baƙin ciki ba. Daniyel, sa’ad da Ariyok ya sanar da shi yanayin rayuwa da mutuwa da ke da alaƙa da mafarkin siffar Nebukadnezzar, bai san abin da mafarkin ya ƙunsa ba ko kuma inda gwajin siffar yake kaiwa ba. Abin da ya sani kaɗai shi ne cewa lamarin na rayuwa da mutuwa ne. Saboda haka Daniyel yana bukatar lokaci domin ya fahimci fassarar.

> Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.

> Sa’an nan Daniyel ya shiga, ya roƙi sarki ya ba shi lokaci, domin ya bayyana wa sarki fassarar. Daniyel 2:16.

Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.

Daniyel ya nuna bangaskiya a cikin abin da zai ci (hanyar aiki) da ya yanke shawarar bi a gwaji na farko. Saboda haka aka ba shi lokaci, kamar yadda aka ba almajirai a zamanin Almasihu. Lokacin da aka ba almajiran shi ne tazarar lokacin mutuwar Almasihu, da binnewarsa, da tashinsa daga matattu, da hawansa na farko, kafin ya sadu da almajiran a kan hanyar zuwa Emmaus, sa’an nan kuma a ɗakin sama. Sa’an nan a ƙarshen wannan lokaci ya hura musu Ruhu Mai Tsarki.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Da ya faɗi haka, sai ya hura musu numfashi, ya ce musu, Ku karɓi Ruhu Mai Tsarki. Yohanna 20:22.

Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.

Ezekiyel ya yi annabci, ƙasusuwan matattu kuma aka tattaro su wuri guda. Sa’an nan Ezekiyel ya sāke yin annabci, aka kuma busa Ruhu Mai Tsarki a kan sabbin jikun da aka kafa, sai suka miƙe tsaye a matsayin runduna mai girma. Sa’ad da Almasihu ya hura wa almajiran, Ya buɗe musu fahimta.

> Then opened he their understanding, that they might understand the scriptures. Luke 24:25.

> Sa’an nan ya buɗe musu fahimtarsu, domin su fahimci Nassosi. Luka 24:25.

All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.

Dukan annabawa suna magana ne game da ƙarshen duniya, kuma Daniyel ba banda ba ne. Lokacin da ya roƙa, wani tazara ce ta lokaci domin ya sami haske. Lokacin jira na Millerites kuwa, ya kasance tun daga baƙin-cikin farko har zuwa lokacin da suka gane cewa suna cikin lokacin jinkiri dangane da annabce-annabcen Matiyu sura ta ashirin da biyar da na Habakkuk sura ta biyu. Tarihin lokacin jinkiri a cikin tarihin Millerite ya cika a lokacin saƙon mala’ika na biyu. Daniyel sura ta biyu tana wakiltar wannan tarihin guda ɗaya, saboda haka roƙonsa na lokaci a annabce ya yi daidai da lokacin jinkirin Millerites. Saboda haka, roƙon Daniyel na lokaci da kuma lokacin jinkirin Millerites suna wakiltar lokacin jinkirin mutum ɗari da arba’in da huɗu, wanda ya fara a ranar 18 ga Yuli, 2020.

Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.

Roƙon da Daniyel ya yi na a ba shi lokaci domin ya fahimci mafarkin siffar Nebukadnezzar an wakilta shi a Ru’ya ta Yohanna sura ta goma sha ɗaya a matsayin kwanaki uku da rabi da shaidun nan biyu suka kwanta matattu a kan titi. A cikin tarihin kwanaki uku da rabi na Ru’ya ta Yohanna sura ta goma sha ɗaya, kwanaki uku da rabi waɗanda suke wakilta, a alama, jejin annabci, akwai wata murya da take kira. Muryar mutum wadda Mai Taimako yake amfani da ita domin ya tashe kuma ya rayar da matattun ƙasusuwan busassu, Daniyel ne yake wakiltarta, shi wanda aka ba shi wahayin annabci game da abin da mafarkin yake da kuma abin da yake wakilta. Muryar da take kira a jeji an ba ta fahimtar annabci ta mafarkai da wahayi, kamar yadda Daniyel yake wakilta. Muryar tana kira, ta haka tana bayyana cewa an ba ta saƙon Kukan Tsakar Dare, kuma ana ba da kukan ne da tsakar dare, wanda yake wakiltar duhu.

In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.

A cikin mafi zurfin duhu da tsakar dare, an ba murya (Daniel) fahimtar wani saƙo da aka lulluɓe cikin duhu. Umurnin da aka ba murya (Ezekiel) shi ne, ya yi annabci ga matattun ƙasusuwan busassu. Yayin da yake yin haka, ana hura Mai Ta’aziyya a kan matattun da suke kan titi, kuma ana “rayar” da su. Amma wannan rayarwa ba ta cika sai ta wurin addu’a. Addu’a alama ce ta hanya a cikin tarihin farfaɗowar matattun ƙasusuwan busassu da aka kashe a kan titi. Daniel a annabce yana wakiltar wannan alamar hanya, daidai a wurin da ya dace inda aka bayyana alamar hanyar.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> “Farfaɗowar ibada ta gaskiya a tsakaninmu ita ce mafi girma kuma mafi gaggawar dukkan bukatunmu. Neman wannan ya kamata ya zama aikinmu na farko. Dole ne a yi ƙoƙari na gaske domin a sami albarkar Ubangiji, ba domin Allah ba ya shirye ya zubo mana albarkarsa ba, sai dai domin mu ba mu shirya domin karɓarta ba ne. Ubanmu na sama ya fi iyayen duniya niyya wajen ba waɗanda suke roƙonsa Ruhu Mai Tsarkinsa, fiye da yadda iyayen duniya suke ba ’ya’yansu kyautai masu kyau. Amma aikinmu ne, ta wurin furci, ƙasƙantar da kai, tuba, da addu’a mai zafi, mu cika sharuddan da Allah ya yi alkawarin ba mu albarkarsa a kansu. Ba za a sa ran samun farfaɗowa ba sai a matsayin amsa ga addu’a. Matuƙar mutane suke cikin wannan tsananin rashin Ruhu Mai Tsarkin Allah, ba za su iya yaba wa wa’azin Kalmar ba; amma sa’ad da ikon Ruhu ya taɓa zukatansu, sa’an nan jawabai da aka gabatar ba za su rasa tasiri ba. Bisa ga jagorancin koyarwar Kalmar Allah, tare da bayyanar Ruhunsa, cikin yin amfani da hikima mai kyau, waɗanda suke halartar tarukanmu za su sami ƙwarewa mai daraja, kuma da zarar sun koma gida, za su kasance a shirye su yi tasiri mai anfani ga lafiya.”

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> “Masu ɗaukar tuta na dā sun san abin da ake nufi da kokawa da Allah cikin addu’a, da kuma more zubowar Ruhunsa. Amma waɗannan suna ficewa daga fagen aiki; kuma su wane ne suke tasowa domin su cike gurabensu? Yaya yake game da tsara mai tasowa? Sun tũba ga Allah ne? Muna a faɗake ne game da aikin da yake gudana a cikin Wuri Mai Tsarki na sama, ko kuwa muna jiran wata ƙarfi mai tilastawa ta sauko a kan ikkilisiya kafin mu farka? Muna bege ne mu ga an farfaɗo da dukan ikkilisiya? Wannan lokaci ba zai taɓa zuwa ba.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> “Akwai mutane a cikin ikkilisiya waɗanda ba su tuba ba, kuma waɗanda ba za su haɗa kai cikin addu’a ta gaskiya, mai ƙwazo, mai rinjaya ba. Dole ne mu shiga wannan aiki kowane mutum da kansa. Dole ne mu ƙara yin addu’a, mu rage magana. Mugunta ta yawaita, kuma dole ne a koya wa mutane kada su gamsu da siffar ibada ba tare da ruhu da iko ba. Idan muka dukufa ga binciken zukatanmu, da kawar da zunubanmu, da gyaran mugayen halayenmu, rayukanmu ba za a ɗaga su zuwa ga banza ba; za mu kasance masu rashin dogaro ga kanmu, muna dawwamammen ji cewa wadatarmu daga Allah take.” Selected Messages, littafi na 1, 121, 122.

Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.

Bisa ga bangaskiya ga irin abincin da Daniyel ya zaɓa ya ci, sai aka shigar da shi cikin wani tsarin gwaji na gani wanda ya buƙaci ya yi amfani da hanya wadda abincinsa yake wakilta, domin da fari ya yi alkawari cewa Allahnsa zai bayyana mafarkin kuma ya fassara shi, sa’an nan kuma ya cika gabatar da wannan mafarki ga sarki. Yana da daidaitaccen abinci, ko kuma daidaitacciyar hanya, sa’an nan kuma ya kamata ya bayyana bangaskiyarsa a sarari ta wajen gabatar da saƙon mafarkin gunki na Nebukadnezzar wanda yake cikin cikakkiyar “duhu.” Matakinsa na gaba kuwa shi ne bayyanarsa ta gani ta bangaskiya, gama a nan ne ya yi aiki da tsarin allahntaka domin mutanen Allah sa’ad da suka tsinci kansu cikin duhu.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.

> “Duhun mugun nan yana kewaye waɗanda suke sakaci da yin addu’a. Raɗaɗɗun jarabobin maƙiyi suna ruɗarsu zuwa yin zunubi; kuma duk wannan yana faruwa ne domin ba sa amfani da gata-gatan da Allah ya ba su a cikin tsara ta allahntaka ta addu’a. Don me ya sa ya kamata ’ya’ya maza da ’ya’ya mata na Allah su yi ƙyamar yin addu’a, alhali addu’a ita ce mabuɗi a hannun bangaskiya don buɗe ma’ajin sama, inda aka taskace albarkatu marasa iyaka na Mai Iko Duka? Ba tare da addu’a marar yankewa da kuma tsaro mai ƙwazo ba, muna cikin haɗarin zama sakakkun mutane da kuma kaucewa daga madaidaiciyar hanya. Maƙiyi yana ta ci gaba da neman toshe hanyar zuwa kujerar jinƙai, domin kada mu sami alheri da iko ta wurin roƙo na gaske da bangaskiya, don mu yi tsayayya da jaraba.” Steps to Christ, 94.

With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.

Da duhun abin da mafarkin dare na Nebukadnezzar ya ƙunsa, sai Daniyel ya matsa tare da abokansa uku, suka yi addu’a.

> Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.

> Sa’an nan Daniyel ya tafi gidansa, ya kuma sanar wa Hananiya, Misha’el, da Azariya, abokansa, wannan al’amari: domin su roƙi jinƙai daga wurin Allah na sama game da wannan asiri; domin kada Daniyel da abokan aikinsa su hallaka tare da sauran masu hikimar Babila. Sa’an nan aka bayyana asirin ga Daniyel cikin wahayin dare. Sa’an nan Daniyel ya yabi Allah na sama. Daniyel ya amsa ya ce, Albarka ta tabbata ga sunan Allah har abada abadin: gama hikima da iko nasa ne: Shi ne yake canja lokuta da zamani: yana sauke sarakuna, yana kuma naɗa sarakuna: yana ba masu hikima hikima, da ilimi ga waɗanda suke da fahimta: Yana bayyana abubuwa masu zurfi da ɓoyayyu: ya san abin da yake cikin duhu, haske kuma yana zaune tare da shi. Ina gode maka, ina kuma yabon ka, ya Allah na kakannina, wanda ka ba ni hikima da iko, ka kuma sanar da ni yanzu abin da muka roƙa a gare ka: gama yanzu ka sanar da mu maganar sarki. Daniyel 2:17–23.

Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.

Sai aka saka wa Daniyel da lada ta wurin Shi wanda “ya san abin da yake cikin duhu.” Yunkurin kafa dokar Lahadi yana gudana ne cikin duhu, kuma ana bukatar waɗanda suka yi ikirarin cin abincin allahntaka su gane ƙirƙirar siffar dabbar da ke shirya dandalin addini da siyasa domin tilasta alamar ikon papanci.

Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.

Babi na biyu na littafin Daniyel ba wai yana fayyace tarihin mala’ika na biyu ne kawai a cikin tarihin Milleriyawa ba, amma a fili ya fi nuna tarihin mala’ika na biyu ne a cikin motsin mala’ika na uku. A cikin gwajin mafarkin siffar Nebukadnezzar, ana wakiltar gwajin siffar dabbar. Matakan annabci na mutanen Allah wajen farkawa ga yanayin rayuwa da mutuwa na dokar Lahadi mai gabatowa ana fayyace su dalla-dalla ƙwarai a cikin littattafan Daniyel da Ru’ya ta Yohanna.

Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”

Daniyel yana wakiltar manzon wannan tarihin inda saƙon rai-ko-mutu na mafarkin gumin nan yake fita. Yana tsayawa a kan abincin da ya zo ya fahimta, kuma ta wurin bangaskiya yana bayyana cewa Allah zai iya sanar da wahayin, amma yana roƙon lokaci. Wannan lokacin shi ne lokacin jinkiri. A ƙarshen lokacin jinkirin, an ba shi sanin abin da yake cikin duhun mafarkin Nebukadnezzar, amma ba wannan kaɗai ba. Ba wai kawai ya karɓi fahimtar mafarkin gumin ba, wanda yake misalta surar dabbar da jarrabawar da take da alaƙa da ita, amma kuma yana yabon Allah a ƙarshen lokacin jinkirin domin Allah “yana ba masu hikima hikima, kuma ilimi ga waɗanda suka san fahimta: Yana bayyana abubuwa masu zurfi da na ɓoye: ya san abin da yake cikin duhu, haske kuma yana zaune tare da shi.”

Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.

A nan Daniyel yana saka yabonsa a cikin mahallin cewa an sami “ƙaruwar sani”, gama shi wanda ya bayyana a babi na sha biyu cewa “masu hikima” za su fahimci “ƙaruwar sani”, yana kuma yabon Allah cewa Ya ba “hikima” da “sani” ga “masu hikima.” Kai tsaye yana nuni ga budurwai masu hikima, yana kuma haɗa lokacinsa da lokacin jinkiri. Yana ɗora misalin da ake samu a babi na biyu kai tsaye a cikin cikakkiyar cikar lokacin jinkiri na Matiyu ashirin da biyar a cikin motsin mala’ika na uku. Abu mafi muhimmanci kuwa shi ne gaskiyar cewa littafin Ru’ya ta Yohanna ya bayyana cewa dab da ƙarshen lokacin jinƙai, an gaya wa Yohanna kada ya hatimce maganganun annabce-annabcen littattafan Daniyel da Ru’ya ta Yohanna, gama littafi guda ne.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Sai ya ce mini, Kada ka hatimce maganganun annabcin wannan littafi; gama lokaci ya kusa. Wanda yake azzalumi, bari yă ci gaba da zama azzalumi har yanzu: kuma wanda yake ƙazantacce, bari yă ci gaba da zama ƙazantacce har yanzu: kuma wanda yake mai adalci, bari yă ci gaba da zama mai adalci har yanzu: kuma wanda yake mai tsarki, bari yă ci gaba da zama mai tsarki har yanzu. Ru’ya ta Yohanna 22:10, 11.

The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”

Lokacin da za a buɗe annabce-annabcen Daniyel da Ru’ya ta Yohanna shi ne a lokacin jinkirin da ke cikin misalin budurwai goma, kuma wannan lokaci yana wakiltuwa ta wurin roƙon Daniyel na a ba shi lokaci. Roƙonsa na lokaci ya biyo bayan addu’a, wadda dole ne ta faru tun kafin tashin matattun ƙasusuwan busassu. A cikin wannan zamani da aka bayyana ƙaruwa ta ilimi da kuma fahimtar siffar mafarkin da aka lulluɓe cikin duhu, Allah ya yi wani abu dabam kuma ga Daniyel. “Yana bayyana abubuwa masu zurfi da ɓoyayyu.” Abu ɓoyayye na tarihin Kukan Tsakar Dare shi ne annabcin da ke cikin Ru’ya ta Yohanna wanda ake buɗewa kaɗan kafin lokacin jarrabawa ya rufe. Wannan “abu mai zurfi da ɓoyayye” shi ne “gaskiya.”

Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.

Gaskiya ta zama mabuɗin annabci da aka buɗe wa manzon da Daniyel ya wakilta, wanda ke ba da dama a gane ɓoyayyar tarihin “tsawar bakwai.” Wannan ɓoyayyen tarihi shi ne tarihin alamomi uku. Na farkon cikas ne, na ƙarshe kuma cikas ne, kamar yadda aka nuna a tarihin Millerite. Kalmar Ibrananci da aka fassara da “gaskiya” an ƙirƙire ta ne ta “Masanin Harsuna Mai Banmamaki,” ta hanyar haɗa harafi na farko, na goma sha uku, da na ƙarshe na baƙaƙen Ibrananci. Yesu ne na farko da na ƙarshe, kuma Shi ne “gaskiya.” Tsarin kalmar da “Masanin Harsuna Mai Banmamaki” ya ƙirƙira yana bayyana alamomin annabci guda uku waɗanda su ne ɓoyayyen tarihin “tsawar bakwai,” waɗanda za a hatimce har sai Daniyel ya roƙi “lokaci” ya kuma shiga addu’a.

The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.

Abin baƙin ciki na 18 ga Yuli, 2020, shi ne alamar hanya ta farko, kuma yana misalta baƙin cikin da yake da alaƙa da ta ƙarshe cikin alamomin hanya uku, wato dokar Lahadi. Harafi na tsakiya, harafi na goma sha uku, alama ce ta tawaye, kuma alama ce ta alamar hanya ta tsakiya ta ɓoyayyen tarihin tsawa bakwai. Ana wakiltar tawayen ta wurin budurwai marasa hikima a Kukan Tsakar Dare, gama Kukan Tsakar Dare shi ne alamar hanya ta tsakiya ta tarihin matakai uku na 18 ga Yuli, 2020, da Kukan Tsakar Dare, da dokar Lahadi mai zuwa nan ba da daɗewa ba. Da zarar ya zama tsakar dare, lokaci yana shiga cikin awa ta goma sha uku, inda bayyananniyar fitowar budurwai marasa hikima take bayyana ta wurin gane cewa ba su da man zinariya.

In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.

A cikin “jejin” alama na “kwana uku da rabi” na Ru’ya ta Yohanna sura ta goma sha ɗaya, ana wakiltar mutanen Allah a matsayin masu kasancewa cikin tarihin alama na la’anar “sau bakwai.” A ƙarshen wannan lokaci, ya kamata su gane cewa an warwatsa su, cewa sun yi zunubi, cewa ubanninsu sun yi zunubi, cewa suna tafiya saɓanin Allah, kuma Allah yana tafiya saɓanin su. Wannan ganewa ya kamata ya kai su ga yin addu’ar Lawiyawa sura ta ashirin da shida. Wannan ganewar cewa dole ne su yi addu’ar Lawiyawa ta ashirin da shida ya yi daidai, a annabce, da addu’ar Daniyel ta Daniyel sura ta biyu, kuma ana kwatanta shi ta wurin addu’ar Daniyel a sura ta tara. Dalilin da ya sa Daniyel ya yi addu’ar Lawiyawa ta ashirin da shida a sura ta tara ya dogara ne a kan ganewarsa cewa yana a ƙarshen shekaru saba’in na annabcin Irmiya game da bautar talala ta mutanen Allah.

Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.

Waɗannan shekaru saba’in ɗin nan suna wakiltar tarihin hatimce mutanen Allah. Waɗannan shekaru saba’in suna wakiltar tsarkakewar Malakai sura ta uku da tsarkakewar haikali sau biyu da Almasihu ya yi. Suna wakiltar tarihin gwajin siffar dabbar. Wannan tarihin ya fara ne a ranar 11 ga Satumba, 2001, kuma yana ƙarewa a dokar Lahadi mai zuwa nan ba da daɗewa ba. A ƙarshen wancan lokacin alama na shekaru saba’in, Daniyel yana neman “lokacin jinkiri” domin ya yi addu’a. An amsa addu’arsa sa’ad da aka bayyana masa asirin ƙarshe na annabci. Waccan wahayi ta zo ne alhali mutanen Allah na gaskiya masu Protesta suke har yanzu cikin lokacin warwatsewa na “hamada” bayan 18 ga Yuli, 2020. A wancan lokaci aka bayyana “gaskiya” ga “muryar mai kira cikin hamada”.

We will continue Daniel chapter two in the next article.

Za mu ci gaba da Daniyel sura ta biyu a talifi na gaba.

> And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.

> Sai fushin Ubangiji ya ƙuna a kan wannan ƙasa, domin ya kawo a kanta dukan la’anun da aka rubuta a cikin wannan littafi. Ubangiji kuwa ya tumɓuke su daga ƙasarsu cikin fushi, da hasala, da babban zafin rai, ya kuma jefa su cikin wata ƙasa dabam, kamar yadda yake a yau. Abubuwan da suke a ɓoye na Ubangiji Allahnmu ne; amma abubuwan da aka bayyana namu ne da na ‘ya’yanmu har abada, domin mu aikata dukan kalmomin wannan shari’a. Kubawar Shari’a 29:27–29.

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