In Daniel chapter eight, Daniel is given a vision of the kingdoms of Bible prophecy, and thereafter he hears a heavenly dialogue represented by a question and an answer.

A cikin sura ta takwas ta littafin Daniyel, an ba Daniyel wahayi game da mulkokin annabcin Littafi Mai Tsarki, bayan haka kuma ya ji wata tattaunawa ta sama da aka wakilta ta hanyar tambaya da amsa.

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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Sa’an nan na ji wani tsarkake yana magana, sai wani tsarkake ya ce wa wannan tsarkaken da yake magana, Har yaushe ne wahayin nan game da hadayar yau da kullum, da laifin tawaye mai haddasa kufai, da ba da Wuri Mai Tsarki da runduna a tattake su a ƙarƙashin ƙafafu? Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki. Daniyel 8:13, 14.

The first twelve verses represent the vision, and verses thirteen and fourteen identify another vision. As with the two different Hebrew words that are both translated as “take away,” and the two different Hebrew words that are both translated as “sanctuary,” in Daniel chapter eight there are also two different Hebrew words, that are both translated as “vision.”

Ayoyi goma sha biyu na farko suna wakiltar wahayin, kuma ayoyi na goma sha uku da goma sha huɗu suna bayyana wani wahayi dabam. Kamar yadda yake da kalmomin Ibrananci biyu mabambanta waɗanda dukansu ake fassara su da “take away,” da kuma kalmomin Ibrananci biyu mabambanta waɗanda dukansu ake fassara su da “sanctuary,” haka ma a cikin sura ta takwas ta littafin Daniyel akwai kalmomin Ibrananci biyu mabambanta waɗanda dukansu ake fassara su da “vision.”

When it comes to the two words translated as “take away,” the theologians of Adventism argue that the words should both be understood to mean “remove.” When it comes to the two words translated as “sanctuary,” the theologians of Adventism argue that the words should both be understood to mean “God’s sanctuary”, and when it comes to the two words translated as “vision,” the theologians of Adventism, once again, gloss over the distinctions between the two words. The distinction was important enough to Daniel, that he purposely used two very different Hebrew words, so we should identify and uphold the distinction. The word “vision,” in verse thirteen is the Hebrew word “chazon,” and it means a dream, revelation, or oracle—a vision.

Game da kalmomi biyu da aka fassara da “take away,” malaman tauhidi na Adventism suna jayayya cewa ya kamata a fahimci duka kalmomin biyu da ma’anar “cire.” Game da kalmomi biyu da aka fassara da “sanctuary,” malaman tauhidi na Adventism suna jayayya cewa ya kamata a fahimci duka kalmomin biyu da ma’anar “wurin tsarki na Allah”, kuma game da kalmomi biyu da aka fassara da “vision,” malaman tauhidi na Adventism, har yanzu kuma, suna shafewa suna kawar da bambance-bambancen da ke tsakanin kalmomin biyu. Bambancin yana da muhimmanci sosai ga Daniyel, har ya yi amfani da kalmomin Ibrananci guda biyu masu matuƙar bambanci da gangan, saboda haka ya kamata mu gane wannan bambancin mu kuma tsare shi. Kalmar “vision,” a aya ta goma sha uku, ita ce kalmar Ibrananci “chazon,” kuma tana nufin mafarki, wahayi, ko zancen annabci—wato, gani.

The word “vision,” occurs ten times in Daniel chapter eight, but it represents two different Hebrew words. “Chazon,” that is located in verse thirteen, is also found in verse one, then twice in verse two, of course verse thirteen, and one time in verses fifteen, seventeen and twenty-six. Seven of the ten times the word “vision” occurs in Daniel chapter eight, it is the word “chazon,” simply meaning “a vision”.

Kalmar nan “vision,” ta bayyana sau goma a sura ta takwas ta littafin Daniyel, amma tana wakiltar kalmomin Ibrananci guda biyu mabambanta. “Chazon,” wadda take a aya ta goma sha uku, ana kuma samunta a aya ta ɗaya, sa’an nan sau biyu a aya ta biyu, ba shakka a aya ta goma sha uku, da kuma sau ɗaya a ayoyi goma sha biyar, goma sha bakwai, da ashirin da shida. A sau bakwai cikin sau goma da kalmar “vision” ta bayyana a sura ta takwas ta littafin Daniyel, kalmar ita ce “chazon,” wadda kawai take nufin “wani wahayi”.

The other three times the word “vision” occurs in Daniel chapter eight, it is the Hebrew word “mareh,” meaning a view; or an appearance. In chapter eight, the Hebrew word “mareh,” is also translated one time not as “vision,” but as “appearance,” thus identifying more perfectly the meaning of the word. Why did Daniel use two different Hebrew words, that are so close in meaning that the translators would treat them as the same word? Does it matter?

A sauran wurare uku da kalmar “wahayi” ta bayyana a cikin sura ta takwas ta Daniyel, kalmar Ibrananci ce “mareh,” wadda ke nufin gani; ko kuma bayyanuwa. A cikin sura ta takwas, kalmar Ibrananci “mareh,” an kuma fassara ta sau ɗaya ba a matsayin “wahayi” ba, amma a matsayin “bayyanuwa,” ta haka tana ƙara bayyana ma’anar kalmar daidai. Me ya sa Daniyel ya yi amfani da kalmomin Ibrananci guda biyu dabam, alhali suna da kusancin ma’ana har masu fassara suka ɗauke su kamar kalma ɗaya ce? Shin wannan yana da muhimmanci?

“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.

“Kowane ƙa’ida a cikin maganar Allah tana da matsayinta, kowane gaskiya kuma tana da tasirinta. Kuma cikakken tsarin, a cikin tsari da aiwatarwa, yana ba da shaida ga Mawallafinsa. Irin wannan tsari babu wani tunani sai na Madawwami kaɗai zai iya ƙirƙira ko tsara shi.” Education, 123.

The answer to the second question is Yes, that it really does matter why Daniel made the distinction, so it therefore becomes the responsibility of the student of prophecy to seek to understand the first question, which asks why Daniel made the distinction. The distinctions he made concerning the word translated as “sanctuary,” and the word translated as “take away,” have eternal consequences, so why would anyone expect less of an importance with the word translated as “vision?” “Every fact” has “its bearing” “in the word of God,” and impacts the prophetic “structure,” and the fulfillment of the prophecy when it is “executed.”

Amsar tambaya ta biyu ita ce I, cewa lalle yana da muhimmanci dalilin da ya sa Daniyel ya yi wannan bambanci; saboda haka, ya zama alhakin mai nazarin annabci ya nemi ya fahimci tambaya ta farko, wadda take tambayar dalilin da ya sa Daniyel ya yi wannan bambanci. Bambance-bambancen da ya yi game da kalmar da aka fassara da “Wuri Mai Tsarki,” da kuma kalmar da aka fassara da “kawar da,” suna da sakamako na har abada, don haka me ya sa wani zai yi tsammanin cewa kalmar da aka fassara da “wahayi” ba za ta kasance da irin wannan muhimmanci ba? “Kowane gaskiya” yana da “tasirinsa” “a cikin maganar Allah,” kuma yana shafar “gini” na annabci, da kuma cikar annabcin sa’ad da ake “aiwatar” da shi.

As we begin to consider the word “vision,” in chapter eight, a “fact” that has “bearing” on Daniel’s testimony, is who it was that answered the question of Daniel eight, verse thirteen with, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

Yayinda muka fara nazarin kalmar nan “wahayi,” a sura ta takwas, wata “gaskiya” da take da “tasiri” a kan shaidar Daniyel, ita ce wanene ne ya amsa tambayar da ke cikin Daniyel takwas, aya ta goma sha uku da cewa, “Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki.”

There are four facts that have a direct “bearing” upon Daniel chapter eight, which I intend to address. One is that the vision of the Ulai River has been identified as a prophecy for the last days, and it is also the symbol of the “knowledge” of the book of Daniel which was “unsealed” at the “time of the end” in 1798.

Akwai hujjoji guda huɗu da suke da alaƙa kai tsaye da Daniyel sura ta takwas, waɗanda nake nufin in yi bayani a kansu. Na ɗaya shi ne cewa, an gane wahayin Kogin Ulai a matsayin annabci na kwanaki na ƙarshe, kuma shi ma alama ce ta “sani” na littafin Daniyel da aka “buɗe hatiminsa” a “lokacin ƙarshe” a shekara ta 1798.

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

“Akwai bukatar a yi nazari mafi kusa ƙwarai a kan Maganar Allah. Musamman ma ya kamata a mai da hankali ga Daniyel da Ru’ya ta Yohanna fiye da kowane lokaci a tarihin aikinmu. Wataƙila muna da abin faɗa kaɗan a wasu fannoni game da ikon Roma da papacy, amma ya kamata mu jawo hankali ga abin da annabawa da manzanni suka rubuta ƙarƙashin hurarren Ruhun Allah. Ruhu Mai Tsarki ya tsara al’amura ta irin wannan hanya, duka a wajen ba da annabcin da kuma a cikin abubuwan da aka bayyana, domin ya koyar da cewa dole ne a kawar da wakilin mutum daga gani, a ɓoye shi cikin Almasihu, kuma Ubangiji Allah na sama da dokarsa su zama waɗanda aka ɗaukaka.

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

“Ku karanta littafin Daniyel. Ku tuna, batu-batu, tarihin mulkokin da aka wakilta a can. Ku dubi ’yan siyasa, majalisu, rundunoni masu ƙarfi, ku ga yadda Allah ya yi aiki domin ya ƙasƙantar da girman kan mutane, ya kuma zubar da ɗaukakar mutum cikin ƙura. Allah kaɗai ne aka nuna a matsayin Mai-girma. A cikin wahayin annabin an gan Shi yana kifar da wani mai iko ƙwarai, yana kuma ɗaga wani. An bayyana Shi a matsayin Sarkin sararin samaniya, wanda yake shirin kafa mulkinsa na har abada—Tsohon zamani, Allah Rayayye, Madogarar dukan hikima, Mai Mulkin yanzu, Mai bayyana abin da zai zo nan gaba. Ku karanta, ku kuma fahimci yadda mutum yake matalauci, mai rauni, mai ɗan gajeren rai, mai kuskure, mai laifi, sa’ad da yake ɗaga ransa ga banza.”

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

Ruhu Mai Tsarki ta bakin Ishaya yana karkatar da hankalinmu ga Allah, Allah mai rai, a matsayin babban abin da ya kamata a mai da hankali a kansa—ga Allah kamar yadda aka bayyana shi cikin Almasihu. “Gama an haifa mana yaro, an ba mu ɗa: mulki kuwa zai kasance a kan kafadarsa: kuma za a kira sunansa Mai Al’ajabi, Mai Ba da Shawara, Allah Maɗaukaki, Uba Madawwami, Sarkin Salama” [Ishaya 9:6].

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

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

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

“Ku yi la’akari da yanayin al’ummar Yahudawa a lokacin da aka ba da annabce-annabcen Daniyel. Isra’ilawa suna cikin bauta, an rushe haikalinsu, an kuma dakatar da hidimar haikalin. Addininsu ya ta’allaka ne a kan bukukuwa na tsarin hadaya. Sun mai da siffofin zahiri su zama mafi muhimmanci, alhali kuwa sun rasa ruhun bautar gaskiya. Hidimominsu sun gurɓace da al’adu da ayyukan arna, kuma a cikin gudanar da ibadun hadaya ba su kalli abin da ya wuce inuwar zuwa ga ainihin abu ba. Ba su gane Almasihu ba, hadaya ta gaskiya domin zunuban mutane. Ubangiji ya yi aiki domin ya kai jama’ar cikin bauta, ya kuma dakatar da hidimomin haikali, domin kada bukukuwan zahiri su zama jimillar addininsu gaba ɗaya. Dole ne a tsarkake ƙa’idodinsu da ayyukansu daga arna. An dakatar da hidimar bukukuwan ibada domin a rayar da hidimar zuciya. An kawar da ɗaukakar zahiri domin a bayyana ta ruhaniya.”

“In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called unto God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.” Manuscript Releases, volume 16, 333–335.

“A cikin ƙasar bautarsu, sa’ad da mutanen suka juyo ga Ubangiji da tuba, Ya bayyana musu kansa. Sun rasa wakilcin zahirin bayyanar kasancewarsa; amma haskoki masu haske na Ranar Adalci suka haskaka cikin tunaninsu da zukatansu. Sa’ad da suka yi kira ga Allah cikin ƙasƙantar da kai da wahalarsu, aka ba annabawansa wahayi, waɗanda suka bayyana al’amuran nan gaba—rushewar waɗanda suke zaluntar mutanen Allah, zuwan Mai Fansa, da kafuwar madawwamin mulki.” Manuscript Releases, juzu’i na 16, 333–335.

The “fact” that the vision of the Ulai River was given for the last days demands that a student of prophecy makes the effort to understand what it has foretold of the events represented in the vision. The prophetic “matters” associated with the vision of the Ulai River were “shaped” by the “Holy Spirit” “both in the giving of the prophecy, and in the events portrayed.” What was happening with a prophet when they receive a vision, as well as the events of prophecy the prophet identifies are to be studied, with the knowledge that both are a prophetic representation of what will be fulfilled in the last days. The previous passage emphasizes that we should recognize that Daniel was in the captivity of the “seven times.”

“Gaskiyar” cewa an ba da wahayin Kogin Ulai domin kwanaki na ƙarshe tana bukatar mai nazarin annabci ya yi ƙoƙarin fahimtar abin da ya annabta game da abubuwan da aka wakilta a cikin wahayin. “Al’amuran” annabci da suke da alaƙa da wahayin Kogin Ulai an “siffanta” su ta wurin “Ruhu Mai Tsarki” “duka a cikin bayar da annabcin, da kuma a cikin abubuwan da aka nuna.” Abin da yake faruwa ga annabi a lokacin da yake karɓar wahayi, haka kuma abubuwan annabci da annabin yake bayyana, ya kamata a yi nazarinsu, tare da sanin cewa dukansu wakilci ne na annabci na abin da za a cika a kwanaki na ƙarshe. Sashen da ya gabata yana jaddada cewa ya kamata mu gane cewa Daniyel yana cikin bautar “lokuta bakwai.”

Daniel represents those who recognize their captivity at the conclusion of the three-and-a-half days of Revelation eleven, who then turn to the Lord with repentance, fulfill the Leviticus twenty-six prayer, separate the precious from the vile, and then the Lord fulfills his promise to gather those who have been scattered, as he manifests Himself unto them. Their “chief object of attention,” then is “God as revealed in Christ.”

Daniyel yana wakiltar waɗanda suke gane bautarsu a ƙarshen kwanaki uku da rabi na Ru’ya ta Yohanna goma sha ɗaya, waɗanda kuma sai su juya ga Ubangiji da tuba, su cika addu’ar Lawiyawa ashirin da shida, su rarrabe abu mai daraja daga marar amfani, sa’an nan Ubangiji ya cika alkawarinsa na tattara waɗanda aka warwatsa, yayin da yake bayyana kansa gare su. “Babban abin da hankalinsu yake maida hankali a kai,” to, shi ne “Allah kamar yadda aka bayyana shi cikin Almasihu.”

The “bearing” of the vision of the Ulai River, and how it contributes to the “structure” of the prophetic message which was “designed” by Christ, is the first “fact” we have briefly considered, and the passage cited identifies that our chief object should be the revelation of God, as “revealed in Christ.” In Daniel chapter eight, Christ is not presented as He was by Isaiah, when Isaiah identified that Christ’s “name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.” In Daniel chapter eight, God is revealed in Christ as Palmoni, meaning the Wonderful Numberer, or the Numberer of Secrets.

“Daukar” wahayin Kogin Ulai, da yadda yake ba da gudummawa ga “tsarin” saƙon annabci wanda Kristi ya “tsara”, shi ne “gaskiya” ta farko da muka taƙaice muka yi la’akari da ita, kuma nassin da aka ambata ya bayyana cewa babban abin da ya kamata mu sa gaba shi ne wahayin Allah, kamar yadda aka “bayyana cikin Kristi.” A cikin sura ta takwas ta Daniyel, ba a gabatar da Kristi kamar yadda Ishaya ya yi ba, sa’ad da Ishaya ya bayyana cewa “za a kira sunansa Abin Al’ajabi, Mai Ba da Shawara, Allah Maɗaukaki, Uba Madawwami, Sarkin Salama.” A cikin sura ta takwas ta Daniyel, an bayyana Allah cikin Kristi a matsayin Palmoni, ma’ana Mai Ƙirga Mai Al’ajabi, ko kuwa Mai Ƙirga Asirai.

That “fact” demands that the “bearing” of the name “Palmoni” must be sought for, along with how that name contributes to the “structure” and “design” of the prophecy. A third “fact” in Daniel chapter eight, that should be recognized, is that it is in that chapter that the central doctrinal pillar of the Millerite movement is set forth. Miller’s brightest jewel was found in verse fourteen, and we should seek to understand the “bearing” that “fact” has upon the vision of the Ulai River, that is now in the process of fulfillment.

Wannan “gaskiya” tana buƙatar a bincika “ma’anar” sunan “Palmoni”, tare da yadda wannan suna yake ba da gudummawa ga “tsari” da “zane” na annabcin. “Gaskiya” ta uku a cikin sura ta takwas ta littafin Daniyel, wadda ya kamata a gane, ita ce, a cikin wannan sura ne aka gabatar da babban ginshiƙin koyarwa na motsin Millerite. Mafi hasken jauhari na Miller yana cikin aya ta goma sha huɗu, kuma ya kamata mu nemi mu fahimci “tasirin” da wannan “gaskiya” take da shi a kan wahayin Kogin Ulai, wanda yanzu yake cikin aiwatar cika.

In Miller’s dream, when the casket was placed upon the table in the center of his room, it shone with the brightness of the sun, but in the last days the casket is larger and shines ten times brighter than it shone when initially placed upon Miller’s table. What is it about the vision of the Ulai River, that includes the central pillar to the Millerite movement, that increases the light of that doctrine by ten times in the last days? What is revealed in the last days that was not revealed at the time of the end in 1798? What are “the events” of the vision of the Ulai River, which Sister White says “are now in the process of fulfillment?”

A cikin mafarkin Miller, sa’ad da aka ɗora akwatin gawar a kan teburin da yake tsakiyar ɗakinsa, sai ya haskaka da hasken rana; amma a kwanaki na ƙarshe akwatin ya fi girma kuma yana haskakawa sau goma fiye da yadda ya haskaka sa’ad da aka fara ɗora shi a kan teburin Miller. Mene ne a game da wahayi na Kogin Ulai, wanda ya ƙunshi ginshiƙin tsakiya na motsin Millerite, da yake ƙara hasken wannan koyarwa har sau goma a kwanaki na ƙarshe? Me ake bayyanawa a kwanaki na ƙarshe da ba a bayyanar ba a lokacin ƙarshe a shekara ta 1798? Mene ne “abubuwan da suka faru” na wahayin Kogin Ulai, waɗanda Sister White ta ce “yanzu suna kan cika?”

If we candidly bring these first three facts together (the vision of the Ulai, Christ revealed as Palmoni and the central doctrinal pillar), we should be willing to accept a simple premise that will impact our study of the vision of the Ulai River. Those combined facts inform those who wish to see that the message that was unsealed in 1798 was a message that was “hung upon time.” Without the element of predictive time prophecy Miller’s message would not have existed.

Idan muka haɗa waɗannan hujjoji uku na farko da gaskiya ba tare da ɓoyewa ba (wahayin Ulai, Almasihu da aka bayyana a matsayin Palmoni, da kuma ginshiƙin tsakiya na koyarwa), ya kamata mu kasance a shirye mu karɓi wata ƙa’ida mai sauƙi wadda za ta yi tasiri ga nazarinmu na wahayin Kogin Ulai. Waɗannan hujjojin da aka haɗa tare suna sanar da waɗanda suke so su gani cewa saƙon da aka buɗe hatiminsa a 1798 saƙo ne da aka “rataya a kan lokaci.” Ba tare da ɓangaren annabcin lokaci mai faɗin abin da zai faru ba, da saƙon Miller bai wanzu ba.

The fourth “fact” that has bearing on this chapter is that the Millerites presented a message based upon prophetic time. To emphasize this fact, God was revealed in Christ, in verse thirteen and fourteen as the Wonderful Numberer (Palmoni). The idea that the vision consisted of only identifying October 22, 1844, as the conclusion of the twenty-three hundred days of verse fourteen, is to throw cold water on the revelation of God being revealed through Christ as Palmoni.

“Gaskiya” ta huɗu da take da tasiri a kan wannan babi ita ce, Mabiya Miller sun gabatar da saƙo ne bisa ga lokacin annabci. Don jaddada wannan gaskiya, an bayyana Allah cikin Almasihu, a aya ta goma sha uku da ta goma sha huɗu, a matsayin Mai Ƙidaya Mai Banmamaki (Palmoni). Tunanin cewa wahayin ya ƙunshi kawai tantance 22 ga Oktoba, 1844, a matsayin ƙarshen kwanaki dubu biyu da ɗari uku na aya ta goma sha huɗu, tamkar zuba ruwan sanyi ne a kan wahayin Allah da ake bayyanawa ta wurin Almasihu a matsayin Palmoni.

The theologians of Adventism have diligently worked to bury the significance of the question of verse thirteen of Daniel chapter eight in order to produce the flavor in their dish of fables, that they have determined will keep the unlearned with the itching ears, from being concerned about the truths connected with the central pillar of Adventism.

Masu ilimin tauhidi na Adventism sun yi aiki da ƙwazo domin binne muhimmancin tambayar da ke aya ta goma sha uku ta sura ta takwas na littafin Daniyel, domin su samar da ɗanɗanon da ke cikin abincinsu na tatsuniyoyi, wanda suka ƙudura cewa zai sa marasa ilimi masu kunne masu ƙaiƙayi su daina damuwa game da gaskiyoyin da suke da alaƙa da ginshiƙin tsakiya na Adventism.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844.

“Nassin da, fiye da duk sauran nassosi, ya kasance duka tushen bangaskiyar Zuwan Almasihu da kuma ginshiƙinta na tsakiya shi ne wannan furuci, ‘Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki.’ [Daniel 8:14.] Waɗannan kalmomi sun zama sanannu ga dukan masu bi da zuwan Ubangiji na kusa. Daga bakin dubban mutane aka maimaita wannan annabci a matsayin taken bangaskiyarsu. Kowa ya ji cewa a kan abubuwan da aka annabta a cikinsa ne mafi hasken tsammaninsu da kuma bege-bege da suka fi daraja suka rataya. An nuna cewa waɗannan kwanakin annabci za su ƙare a cikin kaka ta shekara ta 1844. Kamar yadda sauran duniyar Kirista take, mabiya Zuwan Almasihu a wancan lokaci sun riƙa cewa duniya, ko kuwa wani sashenta, ita ce Wuri Mai Tsarki. Sun fahimci cewa tsarkake Wuri Mai Tsarki shi ne tsarkake duniya ta wurin wutar ranar ƙarshe mai girma, kuma cewa wannan zai faru ne a zuwan Almasihu na biyu. Saboda haka aka yanke cewa Almasihu zai komo duniya a shekara ta 1844.”

“But the appointed time had passed, and the Lord had not appeared. The believers knew that God’s Word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this, except that Christ had not come at the time they expected him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended.

“Amma lokacin da aka ƙayyade ya riga ya shuɗe, kuma Ubangiji bai bayyana ba. Muminai sun san cewa Maganar Allah ba za ta iya kasawa ba; dole ne kuskuren ya kasance a cikin fassararsu ta annabcin; amma a ina ne kuskuren yake? Da yawa cikin gaggawa suka warware wannan ƙulli na wahala ta wurin musun cewa kwanaki 2300 sun ƙare a shekara ta 1844. Ba a iya ba da wani dalili game da wannan ba, sai dai cewa Almasihu bai zo a lokacin da suka sa ran zai zo ba. Suka yi hujja cewa idan kwanakin annabcin sun ƙare a shekara ta 1844, da Almasihu a lokacin ya riga ya komo don ya tsarkake Wuri Mai Tsarki ta wurin tsarkake duniya da wuta; kuma tunda bai zo ba, kwanakin ba za su iya ƙarewa ba.”

“To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of B. C. 457. Taking this as the starting-point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25–27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christ’s baptism and anointing by the Holy Spirit, A. D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after his baptism, Christ was crucified, in the spring of A. D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period, the nation sealed its rejection of Christ by the persecution of his disciples, and the apostles turned to the Gentiles, A. D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A. D. 34, 1810 years extend to 1844. ‘Then,’ said the angel, ‘shall the sanctuary be cleansed.’ All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy.

“Yarda da wannan ƙarshe yana nufin yin watsi da lissafin da aka yi a dā na lokutan annabci. An gano cewa kwanaki 2300 sun fara ne sa’ad da umarnin Artaxerxes na maido da kuma gina Urushalima ya fara aiki, a lokacin kaka na 457 K. H. T. Da aka ɗauki wannan a matsayin mafarin lokaci, sai aka sami cikakkiyar jituwa a cikin amfani da dukan abubuwan da aka annabta a cikin bayanin wancan lokaci a Daniyel 9:25–27. Mako sittin da tara, wato farkon shekaru 483 na shekaru 2300, za su kai ga Almasihu, Shafaffe; kuma baftismar Almasihu da shafewarsa da Ruhu Mai Tsarki, a 27 A. H., sun cika wannan bayani daidai. A tsakiyar mako na saba’in, za a yanke Almasihu. Shekara uku da rabi bayan baftismarsa, aka gicciye Almasihu, a lokacin bazara na 31 A. H. Mako saba’in, wato shekaru 490, an ƙaddara su musamman domin Yahudawa. A ƙarshen wannan lokaci, al’ummar ta hatimce ƙin Kristi da tsananta wa almajiransa, kuma manzanni suka juya ga Al’ummai, a 34 A. H. Da farkon shekaru 490 na shekaru 2300 suka ƙare a lokacin nan, saura shekaru 1810. Daga 34 A. H., shekaru 1810 sun kai zuwa 1844. ‘Sa’an nan,’ in ji mala’ikan, ‘za a tsarkake Wuri Mai Tsarki.’ Dukan bayanan annabcin da suka gabata sun cika ba tare da shakka ba a lokacin da aka ƙayyade. Da wannan lissafi, kome ya kasance a sarari kuma cikin jituwa, sai dai ba a ga cewa wani abu da ya dace da tsarkake Wuri Mai Tsarki ya faru a 1844 ba. Musun cewa kwanakin sun ƙare a wancan lokaci yana nufin jefa dukan batun cikin ruɗani, da kuma yin watsi da matsayai waɗanda cikar annabci marar kuskure ta riga ta tabbatar.”

“But God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods, and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary.” The Great Controversy, 409, 410.

“Amma Allah ya jagoranci mutanensa a cikin babban motsin zuwan Almasihu; ikonsa da ɗaukakarsa sun raka aikin, kuma ba zai yarda a ƙare shi cikin duhu da takaici ba, a zarge shi a matsayin tashin hankali na ƙarya da na son zuciya. Ba zai bar maganarsa ta shiga cikin shakka da rashin tabbas ba. Ko da yake mutane da yawa sun watsar da lissafinsu na dā game da lokutan annabci, suka kuma ƙi amincewa da daidaiton motsin da aka kafa a kansu, waɗansu kuma ba su yarda su yi watsi da muhimman batutuwan bangaskiya da ƙwarewar da Nassosi da shaidar Ruhun Allah suka tabbatar ba. Sun gaskata cewa sun rungumi ingantattun ƙa’idojin fassara a bincikensu na annabce-annabce, kuma cewa aikinsu ne su riƙe gaskiyar da suka riga suka samu da ƙarfi, su kuma ci gaba da tafiya a wannan hanyar binciken Littafi Mai Tsarki. Cikin addu’a mai zafi suka sake nazarin matsayinsu, suka kuma yi nazarin Nassosi domin su gano kuskurensu. Da yake ba su iya ganin wani kuskure a lissafinsu na lokutan annabci ba, sai aka jagorance su su bincika batun haikali da ƙarin kusanci.” The Great Controversy, 409, 410.

We have been informed by Sister White, in the same passage where the vision of the Ulai River is identified, that there “is need of a much closer study of the Word of God.” The theologians will present the subject of “prophetic periods” in the previous passage from The Great Controversy, as if the “prophetic periods” Sister White is limiting her commentary to, is the five prophecies that are represented within the twenty-three hundred year prophecy. After all, they claim, four of those prophecies are specifically addressed in the passage. But a “much closer study” of the subject demonstrates that the term “prophetic periods” in the plural, in Sister White’s writings more accurately refers to the two prophecies that were to be fulfilled on October 22, 1844.

An sanar da mu ta wurin ’Yar’uwa White, a cikin wannan sashe guda inda aka tantance wahayin Kogin Ulai, cewa “akwai bukatar a yi nazari mafi kusa ƙwarai game da Maganar Allah.” Masanan tauhidi za su gabatar da batun “lokutan annabci” a cikin sashe na baya daga The Great Controversy, kamar dai “lokutan annabci” ɗin da ’Yar’uwa White take iyakance bayaninta a kansu su ne annabce-annabce biyar da ake wakilta a cikin annabcin shekaru dubu biyu da ɗari uku. Bayan haka, in ji su, huɗu daga cikin waɗannan annabce-annabce an yi magana a kansu kai tsaye a cikin wannan sashe. Amma “nazari mafi kusa ƙwarai” a kan batun yana nuna cewa kalmar “lokutan annabci” a jam’i, a cikin rubuce-rubucen ’Yar’uwa White, ta fi dacewa tana nuni da annabce-annabce biyu da za su cika a ranar 22 ga Oktoba, 1844.

There are five specific time prophecies that Gabriel identified for Daniel that are part of the twenty-three hundred years. The first identifies forty-nine years, when the “streets and walls would be built in troublous times.” The second was Christ’s baptism after four hundred and eighty-three years from the starting point of 457 BC. The third was His crucifixion, the fourth identified when the gospel would go to the Gentiles at the end of the four hundred and ninety-years that were set apart especially for the Jewish nation, and the fifth, and only the fifth, time prophecy, ended on October 22, 1844. The previous four time prophecies ended well before 1844. So, what does Sister White actually mean when she uses the expression “prophetic periods” in the plural, that were to end in 1844?

Akwai takamaiman annabce-annabce guda biyar na lokaci da Jibrilu ya bayyana wa Daniyel waɗanda suke cikin shekaru dubu biyu da ɗari uku. Na farko yana nuna shekaru arba’in da tara, lokacin da “za a gina tituna da katangu cikin kwanakin wahala.” Na biyu kuwa shi ne baftismar Almasihu bayan shekaru ɗari huɗu da tamanin da uku daga mafarin shekara ta 457 K.H. Na uku shi ne gicciye shi, na huɗu kuma ya nuna lokacin da bishara za ta je ga Al’ummai a ƙarshen shekaru ɗari huɗu da casa’in da aka keɓe musamman domin al’ummar Yahudawa, na biyar kuma, kuma na biyar kaɗai, annabcin lokaci ne da ya ƙare a ranar 22 ga Oktoba, 1844. Annabce-annabcen lokaci huɗu da suka gabata sun ƙare tun da daɗewa kafin 1844. To, mene ne ainihin ma’anar abin da ’Yar’uwa White take nufi sa’ad da take amfani da furucin “lokutan annabci” a jam’i, waɗanda za su ƙare a 1844?

Addressing the first disappointment of the Millerites she identifies the answer to that question:

Da take magana a kan fāɗuwar bege ta farko ta Millerites, ta bayyana amsar wannan tambayar:

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

“Na ga mutanen Allah cikin farin ciki na jira, suna sa ido ga Ubangijinsu. Amma Allah ya nufa ya gwada su. Hannunsa ya rufe wani kuskure a cikin lissafin lokutan annabci. Waɗanda suke sa ido ga Ubangijinsu ba su gano wannan kuskure ba, kuma ko mafi ilimi daga cikin mutanen da suka yi adawa da lokacin su ma sun kasa ganinsa. Allah ya nufa mutanensa su gamu da wani babban baƙin ciki na cizon rai. Lokacin ya shige, kuma waɗanda suka jira Mai Cetonsu da farin ciki na bege suka kasance cikin baƙin ciki da rashin ƙwarin gwiwa, alhali kuwa waɗanda ba su ƙaunaci bayyanar Yesu ba, sai dai suka rungumi saƙon saboda tsoro, suka yi farin ciki cewa bai zo ba a lokacin da ake sa rai. Iƙirarinsu bai taɓa zuciya ya kuma tsarkake rayuwa ba. Wucewar lokacin an shirya ta sosai domin ta bayyana irin waɗannan zukata. Su ne na farko da suka juya suka yi wa masu baƙin ciki da cizon rai, waɗanda da gaske suke ƙaunar bayyanar Mai Cetonsu, izgili. Na ga hikimar Allah a cikin gwada mutanensa da ba su gwaji mai zurfi domin a gano waɗanda za su ja da baya su kuma komo a lokacin jaraba.”

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 235–237.

“Yesu da dukan rundunar sama suka duba da tausayi da ƙauna ga waɗanda, cikin daɗaɗɗen begen gani, suka yi marmarin ganin Wanda rayukansu suke ƙauna. Mala’iku suna shawagi a kewaye da su, domin su ƙarfafa su a sa’ar jarabawarsu. Waɗanda kuwa suka ƙi karɓar saƙon sama, an bar su cikin duhu, fushin Allah kuma ya ƙuna a kansu, domin ba su yarda su karɓi hasken da Ya aiko musu daga sama ba. Waɗannan masu aminci da suka yi baƙin ciki saboda cizon rai, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. Suka sāke komawa ga Littattafansu Masu Tsarki domin binciken zamanan annabci. An ɗauke hannun Ubangiji daga kan lambobin, aka kuma bayyana kuskuren. Suka ga cewa zamanan annabci sun kai zuwa 1844, kuma wannan shaida ɗaya da suka gabatar domin nuna cewa zamanan annabci sun ƙare a 1843, ita ce ta tabbatar da cewa za su ƙare a 1844.” Early Writings, 235–237.

The “prophetic periods” were the “prophetic periods” that “reached to 1844,” which the Millerites had initially believed reached to 1843. The “prophetic periods” that reached to 1844, were three prophetic periods,” and all are represented upon Habakkuk’s tables. One of the three periods simply “touches” 1844, and the other two reach to October 22, 1844. The thirteen hundred and thirty-five days reached to the very first day of 1844, when the first disappointment of the Millerites arrived, and the tarrying time of both Habakkuk chapter two, and of the parable of the ten virgins in Matthew twenty-five began.

“Lokutan annabci” su ne “lokutan annabci” waɗanda “suka kai zuwa 1844,” waɗanda Milleriyawa da farko suka gaskata cewa sun kai zuwa 1843. “Lokutan annabci” da suka kai zuwa 1844, lokutan annabci uku ne,” kuma dukkansu an wakilta su a kan allunan Habakkuk. Ɗaya daga cikin lokutan ukun kawai ya “taɓa” 1844, sauran biyun kuwa sun kai zuwa 22 ga Oktoba, 1844. Kwanaki dubu ɗaya da ɗari uku da talatin da biyar sun kai ga ainihin ranar farko ta 1844, sa’ad da rashin cikar tsammani na farko na Milleriyawa ya auku, kuma lokacin jinkiri na duka Habakkuk sura ta biyu, da na misalin budurwai goma a cikin Matiyu ashirin da biyar ya fara.

The twenty-three hundred days of Daniel chapter eight, verse fourteen reached to October 22, 1844, and the twenty-five hundred and twenty years, of the “seven times” against the southern kingdom of Judah ended there as well. Palmoni introduces himself as the Wonderful Numberer in verse thirteen of Daniel eight, and the prophetic “structure” and “design” that he then set forth included at least ten interconnected time prophecies.

Kwanaki dubu biyu da ɗari uku na Daniyel sura ta takwas, aya ta goma sha huɗu, sun kai ga 22 ga Oktoba, 1844, kuma shekaru dubu biyu da ɗari biyar da ashirin na “sau bakwai” a kan masarautar kudancin Yahuza su ma sun ƙare a can. A aya ta goma sha uku ta Daniyel takwas, Palmoni ya gabatar da kansa a matsayin Mai Ƙididdiga Mai Al’ajabi, kuma “tsari” da “zanen” annabcin da ya gabatar a nan gaba sun haɗa da aƙalla annabce-annabcen lokaci guda goma masu alaƙa da juna.

We will begin to consider these truths further in the next article.

Za mu fara yin nazarin waɗannan gaskiyoyi dalla-dalla a cikin talifi na gaba.

“Christ gave to the world a lesson that should be engraved on mind and soul. ‘This is life eternal,’ he said, ‘that they might know thee the only true God, and Jesus Christ, whom thou hast sent.’ But Satan works on human minds, saying, Do this or that action, and ye shall be as gods. By deceptive reasoning he led Adam and Eve to doubt God’s word, and to supply its place with a theory that led to transgression and disobedience. And his sophistry is doing today what it did in Eden. When Christ came to our world, he selected humble fishermen as the foundation of his church. To these disciples he tried to explain the nature of his kingdom and mission. But their limited comprehension imposed a restraint upon him. They had been receiving the sayings of the scribes and Pharisees, and therefore much of what they believed was untrue. And though Christ had many things to say to them, they were unable to hear much of what he longed to communicate.

“Kristi ya ba duniya wani darasi da ya kamata a zana shi a cikin tunani da rai. ‘Wannan kuwa ita ce rai madawwami,’ in ji shi, ‘su san ka, kai kaɗai ne Allah na gaskiya, da Yesu Kristi, wanda ka aiko.’ Amma Shaiɗan yana aiki a kan zukatan mutane, yana cewa, Ku yi wannan ko waccan aiki, za ku zama kamar alloli. Ta wurin ruɗaɗɗen tunani ya sa Adamu da Hauwa’u suka yi shakka ga maganar Allah, ya kuma maye gurbinta da wata ka’ida wadda ta kai ga ƙetare iyaka da rashin biyayya. Kuma wayonsa ta yaudara tana aikata yau abin da ta aikata a Adnin. Sa’ad da Kristi ya zo duniyarmu, ya zaɓi masu kamun kifi masu tawali’u su zama tubalin cocinsa. Ga waɗannan almajirai ya yi ƙoƙarin bayyana musu yanayin mulkinsa da aikinsa. Amma ƙarancin ganewarsu ya sanya masa takura. Sun kasance suna karɓar koyarwar malaman Attaura da Farisiyawa, sabili da haka yawancin abin da suka gaskata ba gaskiya ba ne. Kuma ko da yake Kristi yana da abubuwa da yawa da zai faɗa musu, ba su iya sauraron yawancin abin da yake marmarin sanar da su ba.”

“Christ finds the religionists of this time so full of erroneous sentiments that there is no room in their minds for the truth. With the education given, teachers mingle the sentiments of infidel authors. Thus they have sown tares in the minds of the youth. They give utterance to sentiments that should not be presented to young or old, never thinking of what kind of seed they are sowing, or of the harvest they will have to garner as the result.” Review and Herald, July 3, 1900.

“Kristi yana samun masu addini na wannan zamani sun cika ƙwarai da ra’ayoyi masu kuskure har babu wuri a zukatansu domin gaskiya. Da irin ilimin da ake bayarwa, malamai suna gauraya waɗannan ra’ayoyi da tunanin marubuta marasa bangaskiya. Ta haka ne suka shuka ciyawar baɗini a cikin zukatan matasa. Suna furta ra’ayoyin da bai kamata a gabatar wa matasa ko tsofaffi ba, ba tare da taɓa tunanin irin ƙwayar da suke shukawa ba, ko kuma girbin da za su tattara sakamakon haka.” Review and Herald, July 3, 1900.