The Book of Daniel - Number Three | English and Hausa Stacked

We are currently addressing the “seven times” of Leviticus twenty-six in the book of Daniel. It is hidden to those who have chosen to close their eyes, but it is there for those who wish to see. We will begin in Daniel chapter eight, and verse thirteen.

A halin yanzu muna magana ne a kan “sau bakwai” na Lawiyawa ashirin da shida a cikin littafin Daniyel. An ɓoye wannan ga waɗanda suka zaɓi su rufe idanunsu, amma yana nan ga waɗanda suke son su gani. Za mu fara daga Daniyel sura ta takwas, aya ta goma sha uku.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Sa’an nan na ji wani mai tsarki yana magana, sai wani mai tsarki kuma ya ce wa wancan mai tsarki wanda yake magana, Har yaushe ne wahayin game da hadayar yau da kullum, da zunubin da ke kawo kufai, wanda yake miƙa duka Wuri Mai Tsarki da rundunar mutane domin a tattake su a ƙarƙashin ƙafa? Daniyel 8:13.

The verse begins with the word “then,” and is making a distinction between the vision of prophetic history Daniel has just seen in the previous ten verses. Verse one and two of the chapter, identify the year when Daniel received the vision and also that he received it by the Ulai river. From verse three to verse twelve, he “sees” the vision of prophetic history. “Then” he “hears” a heavenly dialogue consisting of a question and an answer. In verse fifteen, he begins to seek what the vision of prophetic history that he had just “seen” represented. It is essential to recognize the distinction between the vision that Daniel “saw” in verses three through twelve, and the heavenly dialogue, which he “heard”—for they are two different visions.

Ayarka ta fara da kalmar “sa'an nan,” kuma tana nuna bambanci tsakanin wahayin tarihin annabci da Daniyel ya riga ya gani a cikin ayoyi goma da suka gabata. Aya ta ɗaya da ta biyu na surar suna bayyana shekarar da Daniyel ya karɓi wahayin, kuma suna kuma nuna cewa ya karɓe shi a bakin kogin Ulai. Daga aya ta uku zuwa aya ta goma sha biyu, ya “ga” wahayin tarihin annabci. “Sa'an nan” ya “ji” wata tattaunawa ta samaniya wadda ta ƙunshi tambaya da amsa. A aya ta goma sha biyar, ya fara neman abin da wahayin tarihin annabci da ya riga ya “gani” yake wakilta. Yana da muhimmanci ƙwarai a gane bambancin da ke tsakanin wahayin da Daniyel ya “gani” a ayoyi na uku zuwa na goma sha biyu, da kuma tattaunawar samaniya, wadda ya “ji”—gama wahayi biyu ne dabam.

But blessed are your eyes, for they see: and your ears, for they hear. Matthew 13:16.

Amma albarka tā tabbata ga idanunku, gama suna gani; da kunnuwanku, gama suna ji. Matta 13:16.

The question in verse thirteen is, “How long shall be the vision,” and the word translated as “vision” is a different Hebrew word than the word translated as “vision” in verse sixteen.

Tambayar da ke cikin aya ta goma sha uku ita ce, “Har yaushe ne wannan wahayi zai kasance,” kuma kalmar da aka fassara da “wahayi” kalma ce dabam ta Ibrananci da wadda aka fassara da “wahayi” a aya ta goma sha shida.

And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:16.

Sai na ji muryar wani mutum daga tsakanin gaɓoɓin kogin Ulai, wadda ta yi kira, ta ce, Jibrilu, ka sa mutumin nan ya fahimci wahayin. Daniyel 8:16.

By translating two different Hebrew words into the English word “vision,” the “seven times” of Leviticus twenty-six, became “hidden in plain sight”. Biblical students who are satisfied to simply skim the surface consider these two different Hebrew words as the same word, but they do so at their own peril.

Ta wajen fassara kalmomin Ibraniyanci guda biyu mabambanta zuwa kalmar Ingilishi guda ɗaya “vision,” aka sa “sau bakwai” na Littafin Lawiyawa ashirin da shida suka zama “ɓoyayyu a fili”. Masu nazarin Littafi Mai Tsarki waɗanda suke gamsuwa da yin dubi na sama-sama kaɗai, suna ɗaukar waɗannan kalmomin Ibraniyanci guda biyu mabambanta a matsayin kalma ɗaya; amma suna yin haka ne cikin haɗarinsu na kansu.

“To skim over the surface will do little good. Thoughtful investigation and earnest, taxing study are required to comprehend it. There are truths in the word which are like veins of precious ore concealed beneath the surface. By digging for them, as the man digs for gold and silver, the hidden treasures are discovered. Be sure that the evidence of truth is in the Scripture itself. One scripture is the key to unlock other scriptures. The rich and hidden meaning is unfolded by the Holy Spirit of God, making plain the word to our understanding: ‘The entrance of Thy words giveth light; it giveth understanding unto the simple.’” Fundamentals of Christian Education, 390.

“Yin wa abin shafa a sama kawai ba zai yi amfani sosai ba. Ana bukatar bincike mai zurfi tare da nazari na gaskiya, mai tsanani, kuma mai wahala domin a fahimce shi. Akwai gaskiya a cikin Kalmar da take kamar jijiyoyin ma’adini mai daraja da aka ɓoye a ƙarƙashin ƙasa. Ta wurin haƙa dominsu, kamar yadda mutum yake haƙa domin zinariya da azurfa, ana gano taskokin da aka ɓoye. Ka tabbata cewa hujjar gaskiya tana cikin Nassi kansa. Wani nassi shi ne mabuɗin buɗe sauran nassosi. Ma’ana mai yalwa kuma ɓoyayya Ruhu Mai Tsarki na Allah ne yake bayyana ta, yana sa Kalmar ta zama bayyananniya ga fahimtarmu: ‘Shigar kalmominka tana ba da haske; tana ba marasa wayo fahimta.’” Fundamentals of Christian Education, 390.

We are informed that “every fact has its bearing” in the Word of God, and if we choose to ignore the fact there are two different Hebrew words translated as “vision” in chapter eight, we are responsible for inflicting Laodicean blindness upon ourselves. The old adage is, “there are none so blind as those who will not see.”

An sanar da mu cewa “kowace gaskiya tana da tasirinta” a cikin Maganar Allah, kuma idan muka zaɓa mu yi watsi da gaskiyar cewa akwai kalmomin Ibrananci biyu mabambanta da aka fassara da “wahayi” a sura ta takwas, to mu ne ke da alhakin jawo wa kanmu makantakar Laodikiya. Karin maganar daɗaɗɗe ya ce, “babu waɗanda suka fi makanta kamar waɗanda ba sa so su gani.”

“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 cancanta ko dai ga wannan rayuwa ko kuwa ga rayuwa mai zuwa. Kuma waɗannan ƙa’idoji dukan mutane za su iya fahimtarsu. Babu wanda yake da ruhun yaba wa koyarwarsa da zai karanta ko da aya guda daga Littafi Mai Tsarki ba tare da ya sami wani tunani mai taimako daga gare ta ba. Amma koyarwa mafi daraja ta Littafi Mai Tsarki ba a samunta ta wurin nazari na lokaci-lokaci ko marar alaƙa da juna. Babban tsarinsa na gaskiya ba a gabatar da shi ta yadda mai karatu mai gaggawa ko marar kula zai iya gane shi ba. Da yawa daga cikin taskokinsa suna ɓoye nesa a ƙarƙashin saman abu, kuma ba za a iya samunsu ba sai ta bincike mai himma da ƙoƙari na ci gaba. Gaskiyar da take haɗuwa ta zama wannan babban cikakken abu dole ne a binciko ta a kuma tattara ta, ‘a nan kaɗan, 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.” Education, 123.

“Sa’ad da aka binciko su haka kuma aka tattaro su wuri guda, za a ga cewa sun dace da juna daidai ƙwarai. Kowanne Linjila ƙari ne ga sauran, kowace annabci bayani ne ga wata, kowace gaskiya bunƙasa ce ta wata gaskiyar. Misalai na tsarin Yahudawa ana bayyana su sarai ta wurin bishara. Kowace ƙa’ida a cikin maganar Allah tana da matsayinta, kowace hujja kuma tana da ma’anarta. Kuma cikakken ginin, a cikin tsari da aiwatarwa, yana ba da shaida ga Mawallafinsa. Irin wannan gini babu wata hankali da za ta iya ƙirƙirarsa ko tsara shi sai na Madawwami.” Education, 123.

The word “vision” occurs ten times in Daniel chapter eight, but those ten times consist of two different Hebrew words, and the meanings of those words are not the same. If they meant the same thing, Daniel would have only used one of those words in each of the ten occurrences. Daniel wrote two words, for each of those two words possess their own meanings, and one represents a vision Daniel “saw”, and the other a vision he “heard”. In verse thirteen, the word translated as “vision” is châzôn, and it means “a sight”, or “a vision”, “a dream” or “an oracle”. I call it the “vision of prophetic history” based upon its definition and on how Daniel employs it.

Kalmar “wahayi” ta bayyana sau goma a cikin sura ta takwas ta littafin Daniyel, amma waɗannan lokuta goma sun ƙunshi kalmomin Ibrananci guda biyu dabam, kuma ma’anonin waɗannan kalmomin ba ɗaya ba ne. Da a ce suna nufin abu ɗaya ne, da Daniyel ya yi amfani da ɗaya daga cikin waɗannan kalmomi kawai a cikin dukkan lokuta goman. Daniyel ya rubuta kalmomi biyu, domin kowace daga cikin waɗannan kalmomi biyu tana da nata ma’ana, kuma ɗaya tana wakiltar wahayin da Daniyel ya “gani”, ɗayan kuma wahayin da ya “ji”. A aya ta goma sha uku, kalmar da aka fassara da “wahayi” ita ce châzôn, kuma ma’anarta ita ce “gani”, ko kuma “wahayi”, “mafarki” ko “zance na annabci”. Ina kiranta “wahayin tarihin annabci” bisa ga ma’anarta da kuma yadda Daniyel ya yi amfani da ita.

In verse one, of Daniel chapter eight, Daniel says “a vision appeared unto me,” and in verse two he twice states that he “saw in a vision.” Then in verse thirteen, the question is raised of “how long shall be the vision.” All of those usages are the Hebrew word “châzôn.” Then in verse fifteen, we come to perhaps the most important time Daniel used that very same word, for he says, “when I”…“had seen the vision and sought for the meaning.” After Daniel had seen the châzôn vision, he wanted to understand what it meant. This is a fact that has great bearing on the hiding of the “seven times” of Leviticus twenty-six in the chapter.

A aya ta ɗaya ta Daniyel sura ta takwas, Daniyel ya ce, “wani wahayi ya bayyana gare ni,” kuma a aya ta biyu ya faɗa sau biyu cewa ya “gani a cikin wahayi.” Sa’an nan a aya ta goma sha uku, aka gabatar da tambaya cewa, “har yaushe ne wahayin zai kasance?” Duk waɗannan amfani na kalmar Ibrananci ɗaya ne, “châzôn.” Sa’an nan a aya ta goma sha biyar, mun zo ga wataƙila lokaci mafi muhimmanci da Daniyel ya yi amfani da wannan kalma ɗaya ɗin, domin ya ce, “sa’ad da ni”…“na ga wahayin kuma na nemi ma’anarsa.” Bayan Daniyel ya ga wahayin châzôn, ya so ya fahimci abin da yake nufi. Wannan gaskiya ce da take da babban tasiri a kan ɓoyewar “lokatai bakwai” na Lawiyawa ashirin da shida a cikin surar.

He also uses the word châzôn in verses seventeen and twenty-six. The word “vision” appears ten times in Daniel chapter eight, and the word châzôn represents seven of those occurrences. Daniel uses the other Hebrew word that is translated as “vision” four times. The other Hebrew word is mar’eh, and means “appearance”.

Ya kuma yi amfani da kalmar châzôn a ayoyi na goma sha bakwai da na ashirin da shida. Kalmar “wahayi” ta bayyana sau goma a sura ta takwas ta littafin Daniyel, kuma kalmar châzôn tana wakiltar bakwai daga cikin waɗannan bayyanuwa. Daniyel ya yi amfani da ɗaya kalmar Ibrananci da ake fassarawa da “wahayi” sau huɗu. Waccan ɗaya kalmar Ibranancin ita ce mar’eh, kuma ma’anarta ita ce “bayyanar siffa”.

Châzôn is found seven times in Daniel chapter eight, and mar’eh is found four times, and together they represent the ten times the English word “vision” occurs in Daniel chapter eight. Seven plus four is eleven, for one of the times Daniel employed the word mar’eh, it was translated just as it is defined, for in verse fifteen, when Daniel “sought for the meaning” of the châzôn vision of prophetic history, there “stood before” him “as the appearance of a man.” The word “appearance” is mar’eh. Therefore, mar’eh is used by Daniel four times in Daniel eight, and it is translated once in agreement with its primary definition of “appearance,” and the other three times it is translated as “vision.”

An sami châzôn sau bakwai a cikin sura ta takwas ta Daniyel, kuma an sami mar’eh sau huɗu; kuma tare suna wakiltar sau goma da kalmar Turanci “vision” ta bayyana a cikin sura ta takwas ta Daniyel. Bakwai da huɗu goma sha ɗaya ne, domin a ɗaya daga cikin lokutan da Daniyel ya yi amfani da kalmar mar’eh, an fassara ta daidai kamar yadda aka ayyana ta; gama a aya ta goma sha biyar, sa’ad da Daniyel “ya nemi ma’anar” wahayin châzôn na tarihin annabci, sai “ya tsaya a gabansa” “mai kama da mutum.” Kalmar “appearance” ita ce mar’eh. Saboda haka, Daniyel ya yi amfani da mar’eh sau huɗu a cikin Daniyel 8, kuma an fassara ta sau ɗaya bisa ga ma’anarta ta farko ta “appearance,” sauran sau uku kuma an fassara ta da “vision.”

I am not suggesting any criticism of the men who translated the King James Bible. It needs to be noted though, that in verse thirteen, is found the only added word in the King James Bible (sacrifice), that inspiration states definitively, “does not belong to the text.” Inspiration further states that the added word had been “added by human wisdom.” In the very same chapter, two different Hebrew words are both translated as the same English word. The reason it is essential to recognize the distinction between these two words is profoundly important.

Ba na ba da shawarar wani suka ga mutanen da suka fassara Littafi Mai Tsarki na King James ba. Duk da haka, ya kamata a lura cewa a aya ta goma sha uku ne aka sami kalmar da aka ƙara kaɗai a cikin Littafi Mai Tsarki na King James (hadaya), wadda wahayi ya bayyana a sarari cewa, “ba ta cikin rubutun.” Wahayi ya ƙara bayyana cewa an “ƙara” wannan kalma ne “ta wurin hikimar ɗan adam.” A cikin wannan babi ɗaya kuma, an fassara kalmomi biyu dabam na Ibrananci da kalma guda ɗaya ta Turanci. Dalilin da ya sa yake da muhimmanci ƙwarai a gane bambancin da ke tsakanin waɗannan kalmomi biyu yana da matuƙar muhimmanci.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Kuma ya faru, sa’ad da ni, ni ma Daniyel, na ga wahayin, kuma na nemi ma’anarsa, sai ga shi, wani ya tsaya a gabana kamar kamannin mutum. Kuma na ji muryar mutum daga tsakanin gabar kogin Ulai, wadda ta yi kira, ta ce, Jibra’ilu, ka sa wannan mutum ya fahimci wahayin. Daniyel 8:15, 16.

As Daniel “sought for the meaning” of the “châzôn vision” which he had just “seen,” Christ informs Gabriel to “make” Daniel to understand the “mar’eh vision” which he had just “heard”. Daniel wanted to understand the vision of prophetic history, but Christ, who had been identified in verse thirteen as Palmoni (that certain saint which spake), instructed Gabriel to make Daniel understand the “mar’eh vision”, not the “châzôn vision”. In verses fifteen and sixteen, the stated purpose for Gabriel is that he is to make Daniel understand the “mar’eh vision”, which is the word translated as “vision” which means “appearance,” not the vision of prophetic history which Daniel wanted to understand. Without recognizing Gabriel’s job assignment, the “seven times” of Leviticus twenty-six is hidden in plain sight.

Yayin da Daniyel yake “neman ma’ana” ta “wahayin châzôn” da ya riga ya “gani,” Almasihu ya sanar da Jibra’il ya “sa” Daniyel ya fahimci “wahayin mar’eh” da ya riga ya “ji.” Daniyel yana so ya fahimci wahayin tarihin annabci, amma Almasihu, wanda aka bayyana a aya ta goma sha uku a matsayin Palmoni (wancan tsarkake wanda ya yi magana), ya umarci Jibra’il ya sa Daniyel ya fahimci “wahayin mar’eh,” ba “wahayin châzôn” ba. A ayoyi na goma sha biyar da goma sha shida, manufar da aka bayyana game da Jibra’il ita ce ya sa Daniyel ya fahimci “wahayin mar’eh,” wato kalmar da aka fassara da “wahayi” mai nufin “bayyanuwa,” ba wahayin tarihin annabci da Daniyel yake son fahimta ba. Ba tare da gane aikin da aka ɗora wa Jibra’il ba, “sau bakwai” na Littafin Firistoci ashirin da shida yana ɓoye a fili.

In verse twenty-six both Hebrew words that are translated as “vision” are located in the same verse, and the verse becomes one of the primary keys to opening the truth of Daniel’s testimony of the “seven times.”

A aya ta ashirin da shida, kalmomin Ibrananci guda biyu da aka fassara da “wahayi” suna cikin aya ɗaya, kuma ayar ta zama ɗaya daga cikin maɓallan farko wajen buɗe gaskiyar shaidar Daniyel game da “lokuta bakwai.”

And the vision of the evening and the morning which was told is true: wherefore shut thou up the vision; for it shall be for many days. Daniel 8:26.

Kuma wahayin yamma da safiya da aka faɗa gaskiya ne; saboda haka ka rufe wahayin; gama zai kasance na kwanaki masu yawa. Daniyel 8:26.

In verse twenty-six, the “vision of the evening and mornings” is the mar’eh vision, meaning “appearance”, but the vision that was to be “shut up,” is the châzôn vision of prophetic history. The expression “evening and mornings” is what isolates and identifies the distinction between the two visions. It does so with another illustration of the human factor in producing the Bible. The human factor consisted of both the prophets that recorded the words of the Bible, but also of those that translated the Bible. The Bible, as with Christ, represents a combination of divinity and humanity. That humanity descended down through history, from Adam after he sinned to those who recorded and translated the Bible. Christ and the Bible are both the Word of God, and the Word of God’s is pure, for the divinity of the combination always overruled any limitations that existed in the flesh.

A aya ta ashirin da shida, “wahayin maraice da safiya” shi ne wahayin mar’eh, ma’ana “bayyanar abu”, amma wahayin da za a “rufe”, shi ne wahayin châzôn na tarihin annabci. Maganar “maraice da safiya” ita ce ke warewa tare da tantance bambancin da ke tsakanin wahayi biyun. Haka take yi ta wajen wani ƙarin misali na abin da ɓangaren ɗan-adam ya taka a samar da Littafi Mai Tsarki. Wannan ɓangaren ɗan-adam ya ƙunshi annabawan da suka rubuta kalmomin Littafi Mai Tsarki, amma kuma da waɗanda suka fassara Littafi Mai Tsarki. Littafi Mai Tsarki, kamar yadda yake ga Almasihu, yana wakiltar haɗuwar allahntaka da ɗan-adamtaka. Wannan ɗan-adamtaka ta sauko cikin tarihi, daga Adamu bayan ya yi zunubi har zuwa ga waɗanda suka rubuta kuma suka fassara Littafi Mai Tsarki. Almasihu da Littafi Mai Tsarki dukansu Kalmar Allah ne, kuma Kalmar Allah mai tsabta ce, gama allahntakar wannan haɗuwa kullum tana rinjayar kowace irin ƙuntatawa da take akwai cikin jiki.

Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (Which he had promised afore by his prophets in the holy scriptures,) Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh. Romans 1:1–3.

Bulusu, bāwan Yesu Almasihu, wanda aka kira ya zama manzo, aka keɓe shi domin bisharar Allah, (wadda ya riga ya yi alkawarinta ta bakin annabawansa a cikin rubuce-rubucen tsarkaka,) game da Ɗansa Yesu Almasihu Ubangijinmu, wanda aka haifa daga zuriyar Dawuda bisa ga jiki. Romawa 1:1–3.

The expression “evening and morning” is found repeatedly in God’s Word, and it is always translated as “evening and morning,” as it is in verse twenty-six, and as it is so often translated in the creation story in Genesis that repeatedly states, “and the evening and the morning were….” In fact, and every fact has its bearing (and this fact is essential to understand), the only place in the Bible that the expression “evening and morning” is not translated as “evening and morning” (as it is in verse twenty-six), is in verse fourteen of Daniel eight. There, and only there in God’s Word the phrase “evening and morning” is translated as simply “days.”

Furucin nan “maraice da safiya” ana samunta sau da yawa a cikin Maganar Allah, kuma kullum ana fassara ta da “maraice da safiya,” kamar yadda yake a aya ta ashirin da shida, kuma kamar yadda ake yawan fassara ta a cikin labarin halitta a cikin Farawa, wanda yake maimaitawa yana cewa, “kuma maraicen da safiyar suka kasance….” A hakika, kuma kowane al’amari yana da tasirinsa (kuma wannan al’amari yana da muhimmanci ƙwarai a gane shi), wuri kaɗai a cikin Littafi Mai Tsarki inda furucin nan “maraice da safiya” ba a fassara shi da “maraice da safiya” (kamar yadda yake a aya ta ashirin da shida), shi ne a aya ta goma sha huɗu ta Daniyel takwas. A can, kuma a can kaɗai cikin Maganar Allah, an fassara furucin nan “maraice da safiya” da kawai “kwanaki.”

And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14.

Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki. Daniyel 8:14.

Twelve verses later, in the same chapter of Daniel, the Hebrew phrase “evening and morning” is translated as it always is; but in the verse that is the central pillar and foundation of Adventism, the phrase is simply translated as “days.” What influence led the translators of the King James Bible to make such a glaring contradiction? They had translated the phrase in verse twenty-six in agreement with every other occurrence of the phrase in the rest of the Bible. But twelve verses before verse twenty-six, in verse fourteen, their humanity placed a special distinction upon the answer to the question of verse thirteen. And the question of verse thirteen, included the one word (sacrifice), that was not to be added to the Bible. God wanted verse fourteen, to stand out in a very profound and distinctive way. In doing so, he also identified what Gabriel was instructed to make Daniel understand.

Aya goma sha biyu daga baya, a cikin wannan sura ta Daniyel ɗin, an fassara kalmar Ibrananci “maraice da safiya” kamar yadda ake fassara ta a koyaushe; amma a cikin ayar da ita ce ginshiƙi na tsakiya da tushen Adventism, an kawai fassara kalmar a matsayin “kwanaki.” Wane irin tasiri ne ya sa masu fassarar Littafi Mai Tsarki na King James suka yi irin wannan sabani bayyananne haka? Sun fassara kalmar a aya ta ashirin da shida daidai da kowane sauran wurin da wannan kalma ta bayyana a sauran Littafi Mai Tsarki. Amma aya goma sha biyu kafin aya ta ashirin da shida, wato a aya ta goma sha huɗu, ɗabi’arsu ta ɗan Adam ta ɗora wata keɓantacciyar alama a kan amsar tambayar aya ta goma sha uku. Kuma tambayar aya ta goma sha uku ta ƙunshi kalma guda ɗaya (hadaya), wadda bai kamata a ƙara wa Littafi Mai Tsarki ba. Allah ya so aya ta goma sha huɗu ta fito fili, ta hanya mai zurfi ƙwarai kuma ta musamman. Ta yin haka, Ya kuma bayyana abin da aka umurci Jibrilu ya sa Daniyel ya fahimta.

In verse sixteen, Jesus commanded Gabriel to make Daniel understand the mar’eh vision, in spite of the fact that Daniel was seeking to understand the châzôn vision of prophetic history. Verse twenty-six says the “vision of the evenings and mornings which was told” was “true.” The châzôn vision had been a prophetic “sight”, but the mar’eh vision was “told,” for it had been spoken. It had been spoken in verse fourteen when Palmoni said “unto two thousand and three hundred evenings and mornings; then shall the sanctuary be cleansed.” Verse twenty-six, employs the expression “evening and mornings,” as it identifies it as the vision that had been “spoken” to identify the distinction between the two visions in Daniel chapter eight. The vision of prophetic history that Daniel had “seen”, and that Daniel wished to understand, was different from the vision that was “spoken” which Daniel had “heard”. More importantly, the vision that Daniel “heard” was the vision that Gabriel was to give Daniel understanding of.

A aya ta sha shida, Yesu ya umarci Jibra’il ya sa Daniyel ya fahimci wahayin mar’eh, duk da cewa Daniyel yana neman ya fahimci wahayin châzôn na tarihin annabci. Aya ta ashirin da shida ta ce “wahayin maraice da safiya wanda aka faɗa” “gaskiya ne.” Wahayin châzôn ya kasance “gani” na annabci, amma wahayin mar’eh “an faɗa” ne, domin an furta shi. An furta shi a aya ta goma sha huɗu sa’ad da Palmoni ya ce “har maraice da safiya dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki.” Aya ta ashirin da shida ta yi amfani da furucin “maraice da safiya,” yayinda take bayyana shi a matsayin wahayin da “aka faɗa” domin ta nuna bambanci tsakanin wahayi biyu a cikin Daniyel sura ta takwas. Wahayin tarihin annabci da Daniyel ya “gani”, kuma wanda Daniyel yake so ya fahimta, ya bambanta da wahayin da “aka faɗa” wanda Daniyel ya “ji”. Mafi muhimmanci, wahayin da Daniyel ya “ji” shi ne wahayin da Jibra’il zai ba Daniyel fahimtarsa a kai.

The humanity that participated in creating the Holy Bible recorded the word “vision” ten times in Daniel chapter eight, and in so doing it hid the distinction of a vision that was “seen” and another vision that was “heard”. In doing so, it obscured the emphasis that identifies that Christ’s intent was for Daniel to understand the vision he had “heard”, above understanding the vision he had “seen”. We can now consider what Gabriel does in order to fulfill his job assignment.

Mutuntakar da ya yi tarayya cikin rubuta Littafi Mai Tsarki Mai Tsarki ya rubuta kalmar “wahayi” sau goma a cikin sura ta takwas ta Daniyel, kuma ta yin haka ta ɓoye bambanci tsakanin wani wahayi da aka “gani” da wani wahayi kuma da aka “ji”. Ta yin haka, ta dushe muhimmancin da ke nuna cewa nufin Almasihu shi ne Daniyel ya fahimci wahayin da ya “ji”, fiye da fahimtar wahayin da ya “gani”. Yanzu za mu iya duban abin da Jibra’ilu yake yi domin ya cika aikin da aka ɗora masa.

So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:17–19.

Saboda haka ya matso kusa da inda nake tsaye; da ya iso kuwa, sai tsoro ya kama ni, na fāɗi rubda ciki. Amma ya ce mini, Ka fahimta, ya ɗan mutum; gama wahayin yana nufin lokacin ƙarshe. To, sa’ad da yake magana da ni, sai na fada cikin barci mai nauyi, fuskata kuma tana duban ƙasa; amma ya taɓa ni, ya kuma tsayar da ni daidai. Sai ya ce, Ga shi, zan sanar da kai abin da zai faru a ƙarshen fushin nan; gama ƙarshen zai kasance a ƙayyadadden lokaci. Daniyel 8:17–19.

Gabriel now begins his work of making Daniel to understand the vision of the twenty-three hundred evenings and mornings, which is true. He first informs him that the vision of prophetic history, the châzôn vision, would be at the “time of the end.” Then, while Daniel was in a prophetic sleep, Gabriel touched Daniel and set him upright. He informs him “I will make thee know.”

Yanzu Jibra’ilu ya fara aikinsa na sa Daniyel ya fahimci wahayin daruruwa dubu biyu da ɗari uku na maraice da safiya, wanda gaskiya ne. Da fari ya sanar da shi cewa wahayin tarihin annabci, wahayin châzôn, zai kasance a “lokacin ƙarshe.” Sa’an nan, yayin da Daniyel yake cikin barcin annabci, Jibra’ilu ya taɓa Daniyel ya kuma tsayar da shi a tsaye. Ya sanar da shi, “Zan sa ka sani.”

That is what Palmoni (Christ), had told Gabriel to do, when he said, “Gabriel, make this man to understand the mar’eh vision” of the evening and mornings. Gabriel says that he will make Daniel “know what shall be in the last end of the indignation.” There it is! There is the “seven times” of Leviticus twenty-six! It is hidden by the very prophetic technique which Gabriel had led the prophets repeatedly to testify to and employ in their writings! That technique is “line upon line, here a little and there a little”.

Wannan ne abin da Palmoni (Almasihu) ya gaya wa Jibrilu ya yi, sa’ad da ya ce, “Jibrilu, ka sa wannan mutum ya fahimci wahayin mar’eh” na maraice da safiya. Jibrilu ya ce zai sa Daniyel “ya san abin da zai kasance a ƙarshen fushi.” Ga shi nan! A nan ne “lokuta bakwai” na Littafin Firistoci ashirin da shida suke! An ɓoye shi ta wurin ainihin dabarar annabci wadda Jibrilu ya riƙa jagorantar annabawa su shaida akai-akai kuma su yi amfani da ita a rubuce-rubucensu! Wannan dabara ita ce “layi bisa layi, a nan kaɗan a can kuma kaɗan”.

In the book “Thoughts on Daniel and the Revelation”, by Uriah Smith (which all Adventists, and even their neighbors, should be familiar with), Smith comments on verses seventeen to nineteen of Daniel chapter eight:

A cikin littafin “Thoughts on Daniel and the Revelation”, na Uriah Smith (wanda ya kamata dukan Adventistoci, har ma da maƙwabtansu, su saba da shi), Smith ya yi sharhi a kan ayoyi na goma sha bakwai zuwa goma sha tara na sura ta takwas ta Daniyel:

“With a general statement that at the time appointed the end shall be, and that he will make him to know what shall be in the last end of the indignation, he enters upon an interpretation of the vision. The indignation must be understood to cover a period of time. What time? God told his people Israel that he would pour upon them his indignation for their wickedness; and thus he gave directions concerning the ‘profane wicked prince of Israel:’ ‘Remove the diadem, and take off the crown. . . . I will overturn, overturn, overturn it: and it shall be no more, until he come whose right it is; and I will give it him.’ Ezekiel 21:25–27, 31.

“Da wani furuci na gaba ɗaya cewa a lokacin da aka ƙaddara ƙarshe zai zo, kuma cewa zai sanar da shi abin da zai faru a ƙarshen ƙarshe na fushin, sai ya fara bayyana fassarar wahayin. Dole ne a fahimci fushin a matsayin yana rufe wani tsawon lokaci. Wane lokaci? Allah ya faɗa wa mutanensa Isra’ila cewa zai zuba musu fushinsa saboda muguntarsu; kuma ta haka ya ba da umarni game da ‘mugun shugaban Isra’ila marar tsarki:’ ‘Ka cire rawanin kai, ka tuɓe kambin.... Zan rushe shi, zan rushe shi, zan rushe shi; kuma ba zai ƙara kasancewa ba, sai wanda hakkinsa ne ya zo; ni kuwa zan ba shi shi.’ Ezekiel 21:25–27, 31.”

“Here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot. The diadem was removed, and the crown taken off, when Israel was subjected to the kingdom of Babylon. It was overturned again by the Medes and Persians, again by the Grecians, again by the Romans, corresponding to the three times the word is repeated by the prophet. The Jews then, having rejected Christ, were soon scattered abroad over the face of the earth; and spiritual Israel has taken the place of the literal seed; but they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him. Then the indignation will have ceased. What shall take place in the last end of this period, the angel is now to make known to Daniel.” Uriah Smith, Daniel and the Revelation, 201, 202.

“Ga lokacin fushin Allah a kan mutanen alkawarinsa; lokacin da za a take Wuri Mai Tsarki da rundunar a ƙarƙashin ƙafa. An cire rawani, kuma aka ɗauke kambi, sa’ad da aka sa Isra’ila ƙarƙashin mulkin Babila. An sake kifar da shi ta hannun Mediyawa da Farisawa, an sake kuma ta hannun Helenawa, an sake kuma ta hannun Romawa, daidai da sau uku da annabi ya maimaita kalmar. Sai Yahudawa kuwa, bayan sun ƙi Almasihu, ba da daɗewa ba aka warwatsa su a faɗin duniya; kuma Isra’ila ta ruhaniya ta ɗauki matsayin zuriyar zahiri; amma suna ƙarƙashin ikon mulkokin duniya, kuma haka za su kasance har sai an sāke kafa kursiyin Dawuda,—har sai Shi wanda shi ne magājinsa na gaskiya, Almasihu, Yariman salama, ya zo, sa’an nan za a ba shi shi. Sa’an nan fushin zai ƙare. Abin da zai faru a ƙarshen ƙarshe na wannan lokaci, mala’ikan zai yanzu sanar da Daniyel.” Uriah Smith, Daniel and the Revelation, 201, 202.

The “indignation” that Smith is identifying, began when Manasseh was carried to Babylon by the Assyrians in 677 BC. Unfortunately, Smith takes Zedekiah’s overthrow in 586 BC and assigns that as the starting point of the period of the “indignation” of verse nineteen. Smith simply does not address what it means that the verse states “the last end of the indignation.” He treats it as simply “indignation,” though if there is a “last end” of the indignation, grammar and logic demand that there is also at minimum a “first end” of the indignation. Smith knew the seventy years of captivity began with the first attack of Nebuchadnezzar against Jehoiakim in 606 BC, but determined the starting for the period of the indignation was the third of Nebuchadnezzar’s attacks, which was carried out against Zedekiah, the last Judean king.

“Fushin” da Smith yake ganewa ya fara ne sa’ad da Assuriyawa suka kai Manasse zuwa Babila a shekara ta 677 K.H. Abin takaici, Smith ya ɗauki kifar da Zedekiya a shekara ta 586 K.H. ya kuma sanya wannan a matsayin mafarin zamanin “fushin” na aya ta goma sha tara. Smith dai bai ko taɓo abin da yake nufi ba sa’ad da ayar ta ce “ƙarshen ƙarshe na fushin.” Ya ɗauke ta tamkar kawai “fushi” ne, alhali kuwa idan akwai “ƙarshen ƙarshe” na fushin, nahawu da hikimar tunani suna bukatar cewa akwai kuma, aƙalla, “ƙarshen farko” na fushin. Smith ya san cewa shekaru saba’in na bautar talala sun fara ne da harin farko na Nebukadnezzar a kan Yehoyakim a shekara ta 606 K.H., amma ya ƙaddara cewa mafarin zamanin fushin shi ne hari na uku na Nebukadnezzar, wanda aka kai a kan Zedekiya, sarkin Yahuda na ƙarshe.

“Though we have a more minute account of his [Daniel’s] early life than is recorded of that of any other prophet, yet his birth and lineage are left in complete obscurity, except that he was of the royal line, probably of the house of David, which had at this time become very numerous. He first appears as one of the noble captives of Judah, in the first year of Nebuchadnezzar, king of Babylon, at the commencement of the seventy years’ captivity, BC 606. Jeremiah and Habakkuk were yet uttering their prophecies. Ezekiel commenced soon after, and a little later, Obadiah; but both these finished their work years before the close of the long and brilliant career of Daniel. Three prophets only succeeded him, Haggai and Zechariah, who exercised the prophetic office for a brief period contemporaneously, BC 520–518, and Malachi, the last of the Old Testament prophets, who flourished a little season about BC 397.” Uriah Smith, Daniel and the Revelation, 19.

“Ko da yake muna da cikakken bayani dalla-dalla game da farkon rayuwarsa [ta Daniyel] fiye da abin da aka rubuta game da ta kowane annabi dabam, duk da haka haihuwarsa da zuriyarsa an bar su cikin cikakkiyar duhu, sai dai cewa shi na zuriyar sarauta ne, mai yiwuwa daga gidan Dawuda, wanda a wannan lokaci ya riga ya yi yawa ƙwarai. Ya fara bayyana a matsayin ɗaya daga cikin bayi masu daraja na Yahuza, a shekara ta farko ta Nebukadnezzar, sarkin Babila, a farkon zaman bauta na shekaru saba’in, kafin haihuwar Almasihu 606. Irmiya da Habakkuk har yanzu suna furta annabce-annabcensu. Ezekiyel ya fara ba da jimawa ba bayan haka, sannan kaɗan daga baya, Obadiya; amma dukansu biyu sun kammala aikinsu shekaru kafin ƙarshen doguwar rayuwa mai haske ta Daniyel. Annabawa uku kaɗai ne suka biyo bayansa, Haggai da Zakariya, waɗanda suka gudanar da aikin annabci na ɗan gajeren lokaci a lokaci guda, kafin haihuwar Almasihu 520–518, da Malakai, na ƙarshen annabawan Tsohon Alkawari, wanda ya bunƙasa na ɗan lokaci kaɗan wajen kafin haihuwar Almasihu 397.” Uriah Smith, Daniel and the Revelation, 19.

Smith correctly identified the “indignation” of verse nineteen as a period of time. He correctly identified the period as the treading down of the sanctuary and host in agreement with Daniel chapter eight verse thirteen, and he correctly identified the ending point as October 22, 1844.

Smith ya gane daidai cewa “fushin” da ke cikin aya ta goma sha tara lokaci ne. Ya kuma gane daidai cewa wannan lokaci shi ne tattake Wuri Mai Tsarki da runduna, bisa ga daidaito da Daniyel sura ta takwas aya ta goma sha uku, kuma ya kuma gane daidai cewa ƙarshen lokacin shi ne 22 ga Oktoba, 1844.

Smith was partially correct, but missed the truth by doing what was the characteristic of his prophetic applications. He allowed history to guide his interpretation of the prophetic word, instead of allowing the prophetic word to guide his understanding of history. If we allow the Bible to define prophetic history, we then have the correct information to approach history.

Smith ya yi daidai a wani ɓangare, amma ya rasa gaskiya ta wajen yin abin da ya kasance halayyar yadda yake aiwatar da annabce-annabce. Ya bar tarihi ya jagoranci fassararsa game da kalmar annabci, maimakon ya bar kalmar annabci ta jagoranci fahimtarsa game da tarihi. Idan muka bari Littafi Mai Tsarki ya bayyana tarihin annabci, to, a sa’an nan muna da sahihan bayanai da za mu tunkari tarihi da su.

The Bible teaches that by whom a man is overcome, he is that man’s servant.

Littafi Mai Tsarki yana koyar da cewa duk wanda ya rinjayi mutum, bawan wannan ne.

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 2 Peter 2:19.

Yayin da suke yi musu alkawarin ’yanci, su kansu bayi ne na ɓarna; gama duk wanda wani ya rinjaya, ga shi ne kuma ake mai da shi bawa. 2 Bitrus 2:19.

Manasseh was taken captive to Babylon in 677 BC. It is there that Judah was overcome and brought into bondage. This is the starting point that is represented on both the 1843 and the 1850 charts, which Sister White endorses as correct. Smith starts the treading down of Daniel chapter eight, and verse thirteen with Zedekiah, the last of Judah’s kings. Zedekiah was the end of a progressive judgment and not the beginning. Sister White identifies that Manasseh’s captivity in Babylon was an “earnest” of what was to come. An “earnest” is a down payment, and marks the beginning of a purchase that has other payments to follow.

An kai Manassa bauta zuwa Babila a shekara ta 677 K.H. A can ne aka rinjayi Yahuza aka kuma kai shi cikin kangi. Wannan shi ne mafarin da aka wakilta a kan jadawalan 1843 da 1850 duka biyun, waɗanda Sister White ta amince da su a matsayin daidai. Smith ya fara tattakewar da aka ambata a Daniyel sura ta takwas, aya ta goma sha uku, da Zedekiya, sarkin Yahuza na ƙarshe. Zedekiya shi ne ƙarshen wani shari’a mai ci gaba, ba mafari ba. Sister White ta nuna cewa bautar Manassa a Babila ta kasance “lamuni” na abin da zai biyo baya. “Lamuni” kuwa shi ne biyan farko, kuma yana nuna farkon sayayya wadda take da sauran biyayyaki da za su biyo baya.

“Faithfully the prophets continued their warnings and their exhortations; fearlessly they spoke to Manasseh and to his people; but the messages were scorned; backsliding Judah would not heed. As an earnest of what would befall the people should they continue impenitent, the Lord permitted their king to be captured by a band of Assyrian soldiers, who ‘bound him with fetters, and carried him to Babylon,’ their temporary capital. This affliction brought the king to his senses; ‘he besought the Lord his God, and humbled himself greatly before the God of his fathers, and prayed unto Him: and He was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord He was God.’ 2 Chronicles 33:11–13. But this repentance, remarkable though it was, came too late to save the kingdom from the corrupting influence of years of idolatrous practices. Many had stumbled and fallen, never again to rise.” Prophets and Kings, 382.

“Annabawa suka ci gaba da gargadinsu da kuma gargaɗinsu da aminci; ba tare da tsoro ba suka yi magana ga Manassa da mutanensa; amma an rena saƙonnin; Yahuda mai ja da baya ba ta saurara ba. A matsayin tabbaci na abin da zai sami mutanen idan suka ci gaba ba tare da tuba ba, Ubangiji ya ƙyale a kama sarkinsu ta wani rundunar sojojin Assuriya, waɗanda ‘suka ɗaure shi da sarƙoƙi, suka kai shi Babila,’ babban birninsu na ɗan lokaci. Wannan azaba ta dawo wa sarkin da hankalinsa; ‘sai ya roƙi Ubangiji Allahnsa, ya ƙasƙantar da kansa ƙwarai a gaban Allah na kakanninsa, ya kuma yi addu’a gare Shi: Sai Ya karɓi roƙonsa, Ya ji kukansa, Ya kuma komo da shi Urushalima cikin mulkinsa. Sa’an nan Manassa ya sani cewa Ubangiji, Shi ne Allah.’ 2 Tarihi 33:11–13. Amma wannan tuba, abin lura ko da yake take, ta zo a makare sosai da ba za ta ceci mulkin daga gurɓataccen tasirin shekarun ayyukan bautar gumaka ba. Da yawa sun yi tuntuɓe suka fāɗi, ba za su ƙara tashi ba har abada.” Annabawa da Sarakuna, 382.

Manasseh marked the “down payment” that began the “curse” of the “seven times,” which was the last “indignation,” for the “first indignation,” had already begun when the northern kingdom was taken into captivity in 723 BC. Then at Jehoiakim’s overthrow, when Daniel was carried into captivity, the seventy years of captivity that Jeremiah identified began in 606 BC. Two kings after Jehoiakim, Jerusalem was destroyed and the last Judean king, Zedekiah, watched as his sons were slain before him, then he had his eyes gouged out and was carried captive into Babylon.

Manasse ya nuna “biyan farko” da ya fara “la’anar” “lokuta bakwai,” wadda ita ce “fushin” na ƙarshe, gama “fushin farko” ya riga ya fara sa’ad da aka kai masarautar arewa bauta a shekara ta 723 K.H. Sa’an nan kuma a lokacin kifar da Jehoiakim, lokacin da aka kai Daniyel bauta, shekaru saba’in na bautar da Irmiya ya ambata suka fara a shekara ta 606 K.H. Sarakuna biyu bayan Jehoiakim, aka hallaka Urushalima, kuma sarkin Yahuda na ƙarshe, Zedekiya, ya gani da idanunsa sa’ad da aka kashe ’ya’yansa maza a gabansa, sa’an nan aka fitar masa da idanuwansa aka kuma kai shi bauta zuwa Babila.

Smith assigned the entire progressive judgment to Zedekiah and employed the judgment of Zedekiah as the proof text for his supposition. The judgment of Zedekiah, who was the “wicked and profane prince,” did identify that the crown of Judah was to be removed until Christ came to set up a kingdom. Smith said, “they are in subjection to earthly powers, and will be till the throne of David is again set up,—till He who is its rightful heir, the Messiah, the Prince of peace, shall come, and then it will be given him.” On October 22, 1844, in fulfillment of Daniel chapter seven, and verses thirteen and fourteen, Christ, represented as the Son of man, came before the Father to receive a kingdom.

Smith ya danganta dukan shari’ar ci gaba ga Zedekiya, kuma ya yi amfani da shari’ar Zedekiya a matsayin nassin hujja don zato nasa. Shari’ar Zedekiya, wanda shi ne “mugun sarki marar tsarki,” ta nuna cewa za a kawar da rawanin Yahuza har sai Almasihu ya zo ya kafa mulki. Smith ya ce, “suna ƙarƙashin ikon mulkoki na duniya, kuma za su ci gaba da kasancewa haka har sai an sāke kafa kursiyin Dawuda,—har sai Shi wanda shi ne magājinsa na gaskiya, Almasihu, Yariman salama, ya zo, sa’an nan kuma za a ba shi shi.” A ranar 22 ga Oktoba, 1844, cikin cikar Daniyel sura ta bakwai, ayoyi goma sha uku da goma sha huɗu, Almasihu, wanda aka wakilta a matsayin Ɗan mutum, ya zo a gaban Uba domin ya karɓi mulki.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Na gani cikin wahayoyin dare, ga shi kuma, wani mai kama da Ɗan Mutum yana zuwa tare da gajimaren sama, ya iso wurin Mai tsufan kwanaki, suka kuma kawo shi gabansa. Aka ba shi mulki, da ɗaukaka, da mulki na sarauta, domin dukan mutane, al’ummai, da harsuna su bauta masa. Mulkinsa madawwamiyar mulki ne, wanda ba zai shuɗe ba, mulkinsa kuma shi ne wanda ba za a hallaka ba. Daniyel 7:13, 14.

Sister White confirms that Daniel chapter seven, and verses thirteen and fourteen were fulfilled on October 22, 1844.

’Yar’uwa White ta tabbatar da cewa an cika Daniyel sura ta bakwai, da ayoyi na goma sha uku da goma sha huɗu, a ranar 22 ga Oktoba, 1844.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Zuwan Almasihu a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake Wuri Mai Tsarki, kamar yadda aka nuna a cikin Daniel 8:14; da zuwan Ɗan mutum zuwa ga Tsofaffin Kwanaki, kamar yadda aka gabatar a cikin Daniel 7:13; da zuwan Ubangiji zuwa Haikalinsa, kamar yadda Malachi ya annabta, duk bayanai ne na wannan abu guda; kuma wannan kuma an misalta shi da zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, na Matiyu 25.” The Great Controversy, 426.

Smith did not address the key element of the “last end of the indignation.” He avoided the biblical principle that identified that Judah was overcome in the time of Manasseh, and that the captivity which began two kings before Zedekiah, also represented that Judah was already in subjection to Babylon, before Zedekiah met his fate. With these blatant omissions, he still stated, “here is the period of God’s indignation against his covenant people; the period during which the sanctuary and host are to be trodden under foot.” He therefore, directly associates “the period of God’s indignation” with Daniel chapter eight, and verse thirteen’s question of “how long.” The answer in verse fourteen, was until October 22, 1844.

Smith bai yi magana game da muhimmin ɓangaren “ƙarshen fushin” ba. Ya kauce wa ƙa’idar Littafi Mai Tsarki wadda ta nuna cewa an rinjayi Yahuda a zamanin Manasseh, kuma bautar da ta fara sarakuna biyu kafin Zedekiya, ita ma ta nuna cewa Yahuda ta riga ta kasance ƙarƙashin mulkin Babila tun kafin Zedekiya ya gamu da ƙaddararsa. Duk da waɗannan bayyanannun abubuwan da ya ƙyale, har yanzu ya ce, “ga lokacin fushin Allah a kan mutanensa na alkawari; lokacin da za a tattake Wuri Mai Tsarki da runduna a ƙarƙashin ƙafa.” Saboda haka, kai tsaye yake danganta “lokacin fushin Allah” da Daniyel sura ta takwas, da tambayar aya ta goma sha uku ta “har yaushe.” Amsar da ke aya ta goma sha huɗu kuwa, ita ce har zuwa 22 ga Oktoba, 1844.

The scattering into Babylonian slavery was a progressive history beginning in 677 BC, and continuing until 1844. That period equates to twenty-five hundred and twenty years, which is of course the “seven times” of Leviticus twenty-six. The end of that period of time on October 22, 1844 provided Daniel with a second witness to the “mar’eh vision” of the twenty-three hundred evening and mornings.

Watsuwar zuwa bautar Babila tarihi ne mai ci gaba, wanda ya fara a shekara ta 677 K.H., ya kuma ci gaba har zuwa 1844. Wannan zamani ya yi daidai da shekaru dubu biyu da ɗari biyar da ashirin, wanda ba shakka shi ne “sau bakwai” na Littafin Firistoci ashirin da shida. Ƙarshen wannan lokaci a ranar 22 ga Oktoba, 1844, ya ba Daniyel shaida ta biyu ga “mar’eh vision” na dubu biyu da ɗari uku na yamma da safiya.

Gabriel was told to make Daniel understand that vision, and what Gabriel did was provide a second witness to the termination date of October 22, 1844. Not only did he provide a second witness to establish the date of the fulfillments of both time prophecies, but as Smith correctly pointed out, the period of time associated with the second witness to 1844, had been identified in verse thirteen, as the period that the sanctuary and host were to be trodden under foot. The question in verse thirteen is, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” That period of time was the “seven times” of Leviticus twenty-six.

An gaya wa Jibrilu ya sa Daniyel ya fahimci wahayin nan, kuma abin da Jibrilu ya yi shi ne ya bayar da shaida ta biyu ga ranar ƙarewa ta Oktoba 22, 1844. Ba wai kawai ya bayar da shaida ta biyu domin tabbatar da ranar cikar annabce-annabcen lokaci biyu ba, amma kuma, kamar yadda Smith ya nuna daidai, tsawon lokacin da yake da alaƙa da wannan shaida ta biyu zuwa 1844, an riga an fayyace shi a aya ta goma sha uku a matsayin lokacin da za a tattake Wuri Mai Tsarki da rundunar a ƙarƙashin ƙafa. Tambayar da ke cikin aya ta goma sha uku ita ce, “Har yaushe ne wahayin game da hadaya ta kullum, da laifin hallaka, zai kasance, har a ba da Wuri Mai Tsarki da rundunar a tattake su a ƙarƙashin ƙafa?” Wannan tsawon lokacin shi ne “sau bakwai” na Littafin Firistoci ashirin da shida.

What Smith did not see, or avoided identifying, was that the “indignation” of verse nineteen, was the “last end” of that indignation. If there is a “last” then there is also a “first”, and Daniel identifies when the “first indignation” ended, in chapter eleven. He is identifying the papacy reigning during the Dark Ages, and he states that the papacy would prosper until the indignation was accomplished, or ended.

Abin da Smith bai gani ba, ko kuwa ya kauce wa ganewa, shi ne cewa “fushin” da ke cikin aya ta goma sha tara, shi ne “ƙarshen” wannan fushi. Idan akwai “ƙarshe”, to akwai kuma “farko”, kuma Daniyel ya bayyana lokacin da “fushin farko” ya ƙare, a sura ta goma sha ɗaya. Yana bayyana sarautar papacy a lokacin Zamanin Duhu, kuma ya faɗi cewa papacy za ta ci gaba da wadata har sai fushin ya cika, ko kuwa ya ƙare.

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

Sarkin kuwa zai aikata yadda yake so; zai ɗaukaka kansa, ya mai da kansa babba fiye da kowane allah, kuma zai faɗi abubuwa masu ban al’ajabi gāba da Allah na alloli, kuma zai ci nasara har sai an cika fushi; gama abin da aka ƙaddara za a aikata. Daniyel 11:36.

Verse thirty-six is widely understood to be the verse the apostle Paul paraphrases in his second letter to the Thessalonians.

Aya ta talatin da shida an fahimce ta sosai a matsayin ayar da manzo Bulus ya sake faɗi a taƙaice a wasiƙarsa ta biyu zuwa ga Tasalonikawa.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God. 2 Thessalonians 2:3, 4.

Kada wani ya ruɗe ku ta kowace hanya; gama wannan rana ba za ta zo ba, sai an fara samun babban ridda, kuma a bayyana mutumin zunubi, ɗan hallaka; wanda yake yi wa duk abin da ake kira Allah, ko abin da ake bautawa, gaba, yana kuma ɗaukaka kansa bisa garesu duka; har ya zauna a cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne. 2 Tassalunikawa 2:3, 4.

Paul’s “man of sin” who is also “the son of perdition,” who “opposeth and exalteth himself above all that is called God, or that is worshipped,” is also the “king” who “shall do according to his will; and he shall exalt himself, and magnify himself above every god.” Both passages refer to the pope of Rome. Daniel writes that the pope would prosper, which means push forward, until the “indignation be accomplished.” The indignation in verse thirty-six had been “determined.” The word “determined” means “to wound”.

“Mutumin zunubi” na Bulus, wanda kuma shi ne “ɗan hallaka,” wanda “yana gāba, yana kuma ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake bauta wa,” shi ne kuma “sarkin” nan wanda “zai aikata yadda ransa yake so; zai ɗaukaka kansa, ya kuma girmama kansa bisa kowane allah.” Duka nassosin biyu suna nufin papon Roma ne. Daniyel ya rubuta cewa papon zai yi nasara, wato zai ci gaba, har sai “fushin ya cika.” Fushin da ke aya ta talatin da shida an riga an “ƙaddara” shi. Kalmar “ƙaddara” tana nufin “raunata”.

The papacy received its “deadly wound” in 1798, and at that point the “first indignation” was accomplished or terminated. The word “accomplish” means to end or cease. The end of “the indignation” in chapter eight, and verse nineteen identified the end of the period that the sanctuary and host were to be trampled down. It ended in 1844, but the “first” indignation ended in 1798.

Matsayin papanci ya sami “rauni mai kisa” nasa a shekara ta 1798, kuma a wancan lokaci ne aka cika ko aka ƙare “fushin farko.” Kalmar “cika” na nufin ƙarewa ko dainawa. Ƙarshen “fushin” a cikin sura ta takwas, aya ta goma sha tara, ya nuna ƙarshen lokacin da ya kamata a tattake Wuri Mai Tsarki da runduna a ƙarƙashin ƙafa. Ya ƙare ne a 1844, amma “fushin” na “farko” ya ƙare ne a 1798.

The “last indignation” ended in 1844, twenty-five hundred and twenty years after king Manasseh was carried to Babylon by the Assyrians in 677 BC. The “first” indignation ended in 1798, twenty-five hundred and twenty years after the northern kingdom of Israel was carried into slavery by the Assyrians in 723 BC.

“Fushin na ƙarshe” ya ƙare a shekara ta 1844, bayan shekara dubu biyu da ɗari biyar da ashirin tun bayan da Sarki Manassa ya shiga bauta zuwa Babila ta hannun Assuriyawa a shekara ta 677 K.H. “Na farko” fushin ya ƙare a shekara ta 1798, bayan shekara dubu biyu da ɗari biyar da ashirin tun bayan da aka kai masarautar arewacin Isra’ila cikin bautar talala ta hannun Assuriyawa a shekara ta 723 K.H.

There is more to say about the hidden “seven times” in the book of Daniel and we will address that in our next article.

Akwai ƙarin abin da za a faɗa game da ɓoyayyun “lokatai bakwai” a cikin littafin Daniyel, kuma za mu tattauna hakan a makalarmu ta gaba.

“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“‘Ka rubuta wa mala’ikan ikilisiyar Lawodikiya cewa: Ga abin da Amin, Mashaidi mai aminci kuma na gaskiya, farkon halittar Allah, yake faɗi; Na san ayyukanka, cewa ba ka da sanyi, ba ka da zafi: da ma kana da sanyi ko kuma kana da zafi. Saboda haka, domin kai dumi-dumi ne, ba mai sanyi ba, ba mai zafi ba, zan tofar da kai daga bakina. Domin kana cewa, Ni mai arziki ne, na ƙaru da dukiya, ba ni da bukatar kome; alhali kuwa ba ka sani ba cewa kai abin tausayi ne, kuma abin banƙyama, kuma matalauci ne, kuma makaho ne, kuma tsirara ne.’”

“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

“A nan Ubangiji yana nuna mana cewa saƙon da ya kamata masu hidima waɗanda Ya kira domin su gargaɗi mutane su kai wa mutanensa ba saƙon salama-da-aminci ba ne. Ba na ka’idar tunani kaɗai ba ne, amma na aikace-aikace ne a kowane fanni. An wakilta mutanen Allah a cikin saƙon zuwa ga mutanen Laodicea a matsayin waɗanda suke cikin matsayin tsaron jiki na zahiri. Suna cikin walwala, suna gaskata kansu suna cikin matsayi mai ɗaukaka na nasarorin ruhaniya. ‘Domin kana cewa, Ni mai arziki ne, na ƙaru da dukiya, ba ni da bukatar kome; alhali kuwa ba ka sani ba cewa kai abin tausayi ne, kuma matalauci, kuma makaho, kuma tsirara.’”

“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.” Testimonies, volume 3, 252.

“Wace irin babbar ruɗu ce za ta iya sauka a kan tunanin mutane fiye da wannan tabbaci cewa suna daidai, alhali kuwa gaba ɗaya suna cikin kuskure! Saƙon Shaidar Gaskiya yana samun mutanen Allah cikin ruɗu mai baƙin ciki, duk da haka masu gaskiya ne a cikin wannan ruɗun. Ba su san cewa halinsu abin tausayi ne a gaban Allah ba. Yayinda waɗanda ake yi wa magana suna ta yi wa kansu kirari cewa suna cikin matsayi mai ɗaukaka na ruhaniya, saƙon Shaidar Gaskiya yana karya kwanciyar hankalinsu ta wurin razanarwar bayyananniyar hukunci game da ainihin halinsu na makanta ta ruhaniya, talauci, da kaito. Wannan shaida, mai tsanani da kaifi ƙwarai, ba za ta iya zama kuskure ba, domin Shaidar Gaskiya ce take magana, kuma dole ne shaidarsa ta zama daidai.” Testimonies, juzu’i na 3, 252.