The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.
Littattafan Daniyel da Ru’ya ta Yohanna littafi guda ne, a ma’anar da Littafi Mai Tsarki littafi guda ne, wanda ya ƙunshi Tsohon Alkawari da Sabon Alkawari.
“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.
“Tarihin rayuwa, mutuwa, da tashin Yesu daga matattu, a matsayinsa na Ɗan Allah, ba za a iya tabbatar da shi gaba ɗaya ba sai da shaidar da take cikin Tsohon Alkawari. An bayyana Almasihu a cikin Tsohon Alkawari sarai kamar yadda aka bayyana shi a cikin Sabon Alkawari. Ɗaya yana ba da shaida game da Mai Ceto mai zuwa, alhali kuwa ɗayan yana ba da shaida game da Mai Ceto wanda ya riga ya zo kamar yadda annabawa suka yi annabci. Domin a fahimci shirin fansa yadda ya kamata, dole ne a fahimci Nassosin Tsohon Alkawari sosai. Haske mai ɗaukaka daga annabce-annabcen zamanin dā ne yake bayyana rayuwar Almasihu da koyarwar Sabon Alkawari da tsabta da kuma kyakkyawa. Mu’ujizan Yesu hujja ce ta allahntakarsa; amma hujjoji mafi ƙarfi cewa shi ne Mai Fansa na duniya ana same su ne a cikin annabce-annabcen Tsohon Alkawari idan aka kwatanta su da tarihin Sabon Alkawari. Yesu ya ce wa Yahudawa, ‘Ku bincika Nassosi; gama a cikinsu kuke tsammani kuna da rai madawwami, kuma su ne waɗanda suke ba da shaida a kaina.’ A wancan lokaci babu wani nassi dabam da yake akwai sai na Tsohon Alkawari; saboda haka umarnin Mai Ceto a bayyane yake.” Spirit of Prophecy, juzu’i na 3, 211.
The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.
Shaida mafi ƙarfi game da ko wanene Almasihu da kuma abin da yake shi ne idan aka kwatanta annabce-annabcen Tsohon Alkawari da cikar waɗannan annabce-annabce a tarihin Sabon Alkawari. Haka ma yake game da dangantakar littattafan Daniyel da Ru’ya ta Yohanna.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.
“A cikin Ru’ya ta Yohanna ne dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma su ƙare. A nan ne cikar littafin Daniyel. Ɗaya annabci ne; ɗayan kuma wahayi ne.” Ayyukan Manzanni, 585.
The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.
Kalmar “cikawa” na nufin kaiwa ga kammala. Cikar annabce-annabcen Tsohon Alkawari su ne “mafi ƙarfi” “tabbaci” na “allahntakar” Almasihu. Tabbaci mafi ƙarfi na allahntakar annabce-annabcen da ke cikin littafin Daniyel shi ne cikar waɗannan annabce-annabce kamar yadda aka wakilta a cikin littafin Ru’ya ta Yohanna. Annabce-annabcen da ke cikin Daniyel suna ci gaba a cikin littafin Ru’ya ta Yohanna, kuma ana kai su ga kammala a cikin kwanaki na ƙarshe, sa’ad da aka buɗe Ru’ya ta Yesu Almasihu.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
“Wahayi littafi ne hatimce, amma kuma littafi ne da aka buɗe. Ya rubuta abubuwan al’ajabi waɗanda za su faru a kwanakin ƙarshe na tarihin wannan duniya. Koyarwar wannan littafi tabbatattu ne, ba na asiri da marasa fahimta ba. A cikinsa an ci gaba da irin wannan layin annabci kamar yadda yake a cikin Daniyel. Waɗansu annabce-annabce Allah ya maimaita, ta haka yana nuna cewa dole ne a ba su muhimmanci. Ubangiji ba ya maimaita abubuwan da ba su da wani babban muhimmanci.” Manuscript Releases, juzu’i na 9, 8.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.
A shekara ta uku ta mulkin Yehoyakim sarkin Yahuza, Nebukadnezzar sarkin Babila ya zo Urushalima, ya kuma kewaye ta. Daniel 1:1.
The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.
Aya ta farko ta littafin Daniyel tana ƙunshe da ɗimbin bayanin annabci idan aka yi la’akari da ita yadda ya kamata. Za mu fara duba batunmu da Yehoiyakim.
Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.
Yehoiyakim shi ne na fari cikin sarakuna ukun ƙarshe na Yahuda. Saboda haka, yana wakiltar saƙon mala’ika na fari. Ɗansa, Yehoiyakin, wanda kuma aka sani da Yekoniya ko Koniya, ya wakilci saƙon mala’ika na biyu. Bayan Yehoiyakin sai Zedekiya, na ƙarshe cikin sarakuna ukun ƙarshe na Yahuda. Zedekiya yana wakiltar saƙon mala’ika na uku. Akwai shaidu da dama na annabci da suke tabbatar da cewa Yehoiyakim alama ce ta saƙon mala’ika na fari. Yana da muhimmanci a fahimci waɗannan hujjoji, domin hakan yana nuna cewa aya ta fari ta babi na ɗaya na Daniyel tana bayyana saƙon mala’ika na fari, kuma wannan gaskiya ginshiƙi ne da ke ba da damar a fahimci babi na farko a matsayin saƙon mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu. Za mu fara a littafin Tarihi na Biyu.
And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.
Kuma waɗanda suka tsira daga takobi ya kai su bauta zuwa Babila; a can kuwa suka zama bayi gare shi da ’ya’yansa har zuwa mulkin masarautar Farisa: domin a cika maganar Ubangiji ta bakin Irmiya, har ƙasar ta more asabarorinta: gama muddin tana kwance kufai sai ta kiyaye asabaci, domin a cika shekara saba’in. 2 Tarihi 36:20, 21.
The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.
Kamewar da aka kai Babila na tsawon shekaru saba’in ta kasance ne domin ƙasar ta more Asabbatan da ba a cika ba bisa ga yarjejeniya da Littafin Firistoci sura ta ashirin da biyar. Shekaru saba’in na Asabbata sun kai shekara ɗari huɗu da casa’in, waɗanda Isra’ila ta dā ta yi watsi da umarnin Littafin Firistoci sura ta ashirin da biyar. Shekara ɗari huɗu da casa’in na tawaye suka riga shekaru saba’in na kamewa. A ƙarshen shekaru ɗari huɗu da casa’in, za a sa sarakuna uku su shiga ƙarƙashin ikon Nebukadnezzar.
At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.
A ƙarshen shekaru saba’in na bautar talala, Ubangiji ya tashe Kurush, wanda shi ne na fari cikin sarakuna uku da za su ba da umarni cewa Isra’ila za ta iya komawa ta sāke gina Urushalima. Artashasta kuwa shi ne na ukun waɗannan sarakuna uku, kuma ya ba da umarni na uku a shekara ta 457 kafin haihuwar Almasihu. Umarni na uku ya fara shekaru dubu biyu da ɗari uku na Daniyel sura ta takwas, aya ta goma sha huɗu. A shekara ta 1798, ƙarshen farko na fushi ya ƙare, an buɗe littafin Daniyel, kuma na farkon cikin mala’iku uku ya iso. Mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844.
The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.
Sarakuna uku na ƙarshe na Yahuza duka Nebukadnezzar ya fuskance su, kuma a lokacin da aka kai Yehoyakim bautar ƙasa, shekarun saba’in suka fara. Hakan ya ci gaba har sai da aka hallaka Babila, kuma janar ɗin (Cyrus) wanda ya hallaka Babila, wanda kuma ba da daɗewa ba bayan haka ya zama sarki, ya fitar da na farkon cikin dokoki uku. Doka ta uku ta fara annabcin maraice da safiya wanda ya ƙare da zuwan na uku cikin mala’iku uku. Almasihu kullum yana danganta ƙarshen da mafari.
The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.
Farkon shekaru saba’in ya faru ne da harin farko na Nebukadnezzar a kan Urushalima. Ƙarshen shekaru saba’in kuwa ya kasance da lalacewar Babila. Rushewar ƙarshe kuma cikakkiya ta Urushalima ta auku ne a kan sarki na uku cikin sarakuna uku waɗanda dukkansu Nebukadnezzar ya kai wa hari. Rushewar Urushalima ta kasance a hankali mataki-mataki. Sarakuna ukun nan na ƙarshe suna wakiltar alamar annabci guda ɗaya, a ma’anar cewa dukkansu Nebukadnezzar ya kai musu hari. Sun kasance misalin dokoki uku waɗanda dukkansu alama guda ɗaya ce, kamar yadda mala’iku uku suke a ƙarshen kwanaki dubu biyu da ɗari uku.
“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
“A cikin babi na bakwai na Ezra ne ake samun dokar. Ayoyi 12-26. A cikakkiyar sifarta an ba da ita ne ta hannun Artaxerxes, sarkin Farisa, a shekara ta 457 K.H. Amma a Ezra 6:14 an ce an gina gidan Ubangiji da ke Urushalima ‘bisa ga umarni [“doka,” a gefen shafi] na Cyrus, da Darius, da Artaxerxes sarkin Farisa.’ Waɗannan sarakuna uku, ta wajen ƙaddamarwa, sake tabbatarwa, da kammala dokar, suka kai ta ga cikawar da annabcin ya bukata domin a nuna farkon shekaru 2300. Idan aka ɗauki shekara ta 457 K.H., lokacin da aka kammala dokar, a matsayin ranar wannan umarni, sai aka ga cewa an cika kowane dalla-dallan annabcin game da makonni saba’in.” The Great Controversy, 326.
Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.
’Yar’uwa White ta bayyana cewa waɗannan umarni uku sun zama dole domin cikar annabcin. Ta fayyace dangantakarsu da juna, kuma cikin yin haka, ta nuna siffofin nahawun kalmar Ibrananci “gaskiya.” Ta ce umarni na fari ya fara, umarni na biyu ya sake tabbatarwa, kuma umarni na uku ya cika “kowane ƙayyadadden bayani na annabcin game da makonni saba’in.” Kalmar Ibrananci “gaskiya” an ƙirƙire ta ne ta haɗin harafi na fari, na goma sha uku, da na ƙarshe na haruffan Ibrananci. Umarni na fari ya fara, na biyu ya sake tabbatarwa, kuma umarni na ƙarshe ya cika annabcin. Umarnin uku suna ɗauke da sa hannun Alfa da Omega, kuma an cika su a ƙarshen annabcin shekaru saba’in na bautar Babila, ko da yake umarni na uku ya zo ne da daɗewa bayan ƙarshen shekaru saba’in. Waɗannan umarni uku sun kasance masu ci gaba a jere, kuma ko da yake umarni uku ne, duk da haka har yanzu alama ɗaya ce ta annabci.
The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.
Mala’ikan fari ya zo a shekara ta 1798, mala’ikan na biyu ya zo a lokacin bazara na shekara ta 1844, kuma mala’ikan na uku ya zo a ranar 22 ga Oktoba, 1844. Waɗannan mala’iku uku alama ce guda ɗaya ta annabci, suna wakiltar bishara madawwamiya ta Ru’ya ta Yohanna sura ta goma sha huɗu.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“An ba da saƙo na fari da na biyu a shekarun 1843 da 1844, kuma yanzu muna ƙarƙashin shelar saƙo na uku; amma dukkan saƙonnin ukun har yanzu dole ne a ci gaba da shelarsu. Yanzu ma yana da muhimmanci kamar dā cewa a maimaita su ga waɗanda suke neman gaskiya. Ta wurin alƙalami da murya dole ne mu ƙaraɗa shelar, muna nuna jerinsu, da kuma yadda annabce-annabcen da suka kai mu ga saƙon mala’ika na uku suke aiki. Ba za a iya samun na uku ba tare da na fari da na biyu ba. Waɗannan saƙonni dole ne mu ba su ga duniya ta cikin littattafan bugawa, da cikin jawabai, muna nuna a cikin jerin tarihin annabci abubuwan da suka riga suka kasance da kuma abubuwan da za su kasance.” Selected Messages, littafi na 2, 104, 105.
The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.
Sarakuna uku na ƙarshe na Yahuda alama guda ɗaya ce, domin dukansu an kawo su ƙarƙashin mulkin sarkin Babila ta matakai dabam-dabam na biyayya. Sarakuna uku na ƙarshe na Yahuda, dokoki uku da mala’iku uku, ko da yake a fili su uku ne, ana kuma wakilta su a matsayin alamar annabci guda ɗaya.
The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.
Sarautu uku na ƙarshe suna cikin tsarin annabci na farkon annabcin shekaru saba’in na bauta, saboda haka kuma sun zama wani ɓangare na farkon da ke kwatanta ƙarshen shekaru saba’in na bauta. Bautar ta fara ne da danniyar sarautu uku a hankali a hankali, tana ƙarewa da hallakar mulkin da kuma babban birninsa. Ƙarshen annabcin yana nuna hallakar al’umma da babban birnin Babila, abin da ke nuna isowar dokoki uku da suka zo a hankali a hankali. Farkon annabcin shekaru dubu biyu da ɗari uku an yi masa alama da dokoki uku da suka zo a hankali a hankali, kuma yana kwatanta ƙarshen annabcin shekaru dubu biyu da ɗari uku, wanda ya ƙunshi saƙonni uku da suka zo a hankali a hankali.
The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.
Mala’iku uku, da saƙonninsu uku bi da bi, an riga an misalta su ta wurin sarakuna uku da umarninsu uku masu ci gaba a jere. Sarakuna ukun da suka shelanta umarninsu uku bi da bi, an riga an misalta su ta wurin sarakuna uku masu ci gaba, waɗanda kowannensu ya gabatar da saƙonsa na tawaye ga Nebukadnezzar. Saƙonni uku na tawaye suka misalta umarni uku, waɗanda kuma a nasu ɓangaren suka misalta saƙonni uku. Ɗaya yana fara annabcin shekaru saba’in, wanda kuma ya ƙare da farkon annabcin shekaru dubu biyu da ɗari uku, wanda ya ƙare a zuwan mala’ika na uku a 1844. Shekaru saba’in ɗin da ƙasar za ta more Assabacinta ba za a iya raba su da Oktoba 22, 1844 ba.
Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.
Yehoiyakim yana wakiltar umarni na fari na Sairus, kuma haka nan saƙon mala’ika na fari na Ru’ya ta Yohanna sura ta goma sha huɗu. Bayan wannan kuma, shaidu uku na sarakunan Yahuda uku na ƙarshe, da umarnai uku da saƙonnin mala’iku uku, suna bayar da cikakken bayani game da alamar Yehoiyakim, domin an yi wa tarihin annabci na mala’iku ukun alama da matuƙar kulawa ta wurin wahayi. Dukkan saƙonnin ukun suna da zuwan tarihi, sannan daga baya kuma suna da ƙarfafawar tarihi.
The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.
Mala’ika na fari ya iso a shekara ta 1798, kuma aka ba shi iko a ranar 11 ga Agusta, 1840, tare da tabbatar da ƙa’idar cewa yini guda na wakiltar shekara guda.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“A cikin shekara ta 1840 wani fitaccen cikar annabci kuma ya tada sha’awa a ko’ina. Shekaru biyu kafin haka, Josiah Litch, ɗaya daga cikin manyan masu wa’azin zuwan Almasihu na biyu, ya wallafa wani bayani a kan Ru’ya ta Yohanna 9, yana annabta fāɗuwar Daular Usmaniyya. Bisa ga lissafinsa, ya kamata a rushe wannan iko... a ranar 11 ga Agusta, 1840, sa’ad da za a sa ran ikon Usmaniyya da ke Konstantinoful zai karye. Kuma wannan, na gaskata, za a ga haka yake.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“A daidai lokacin da aka ayyana, Turkiyya, ta bakin jakadunta, ta karɓi kariyar ƙasashen Turai masu haɗin gwiwa, ta haka kuwa ta sa kanta ƙarƙashin ikon al’ummai Kirista. Wannan al’amari ya cika annabcin daidai-daida. Da zarar aka san wannan, taro mai yawa suka gamsu da daidaiton ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba motsin zuwan Almasihu wani gagarumin kuzari. Mazaje masu ilimi da matsayi suka haɗa kai da Miller, cikin wa’azi da kuma wallafa ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri ƙwarai.” The Great Controversy, 334, 335.
The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.
Mala’ika na farko ya zo yana shelar buɗe shari’a a shekara ta 1798, amma saƙon ya tsaya ne a kan ingancin tantancewar William Miller cewa rana ɗaya a annabcin Littafi Mai Tsarki tana wakiltar shekara guda. An tabbatar da wannan ƙa’ida “a ranar 11 ga Agusta, 1840,” kuma aka ba saƙon na farko iko. Da gazawar annabcin dawowar Almasihu a shekarar Littafi Mai Tsarki ta 1843, wadda ta miƙa zuwa shekarar 1844, mala’ika na biyu na Ru’ya ta Yohanna sura ta goma sha huɗu ya zo. Da gazawar annabcin a lokacin bazarar shekara ta 1844, ikilisiyoyin Furotesta suka ƙi ƙa’idar Miller ta rana ɗaya maimakon shekara guda, kuma suka zama ’ya’yan Babila. Bayan haka aka ba wannan saƙo iko a lokacin rani na shekara ta 1844, sa’ad da aka haɗa shi da saƙon Kukan Tsakar Dare. Da cikar saƙon Kukan Tsakar Dare a ranar 22 ga Oktoba, 1844, mala’ika na uku ya zo da saƙonsa.
Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.
Saboda rashin biyayyar Adventism na Laodicea a shekara ta 1863, an ɗora wa mutanen Allah su maimaita tarihin ɓatawar Isra’ila ta dā a jeji. Ba wa saƙo na uku iko zai jira har zuwa 11 ga Satumba, 2001. Kowanne daga cikin saƙonni uku yana iso cikin tarihi, sannan daga baya a ba shi iko.
Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.
Yehoyakim da Sairus suna wakiltar ba wa mala’ika na fari ƙarfi ne, ba zuwansa ba. Ko da yake Yehoyakim shi ne na fari cikin sarakuna uku na ƙarshe na Yahuza, kuma ko da yake yana wakiltar saƙon mala’ika na fari, siffofin annabci da shi, da kuma Sairus, suke nunawa suna tabbatar da cewa su duka alamomi ne na ba wa mala’ika na fari ƙarfi, ba kuwa alamomin zuwan mala’ika na fari ba. Zuwan saƙo na fari a tarihin Yehoyakim shi ne Manassa, na fari cikin sarakuna bakwai na ƙarshe na Yahuza.
Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.
Sarakuna bakwai sun gabaci cikakken hallaka na ƙarshe na Urushalima. Waɗannan sarakuna bakwai suna wakiltar tarihin ci gaba, kamar yadda tarihin da suka kasance abin kwaikwayo a gare shi ya kasance daga 1798 zuwa 1844. Mala’ika na fari ya zo a 1798, kuma na uku ya zo a ranar 22 ga Oktoba, 1844. Tarihin daga 1798 zuwa 1844 tarihin mala’ika na fari ne da na biyu. Tarihin mala’ika na uku ya fara a 1844. Sa’ad da ’Yar’uwa White ta bayyana ma’anar alamar tsawarai bakwai na Ru’ya ta Yohanna sura ta goma, ta ce tsawarai bakwai suna wakiltar tarihin mala’ika na fari da na biyu, amma ba na mala’ika na uku ba.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Haske na musamman da aka ba Yohanna, wanda aka bayyana a cikin tsawowi bakwai, zayyana ne na abubuwan da za su faru a ƙarƙashin saƙonnin mala’ika na fari da na biyu.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.
The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.
Tarihin tsawar bakwai na Ru’ya ta Yohanna sura ta goma yana jaddada tarihin ba da iko ga mala’ika na fari a ranar 11 ga Agusta, 1840 har zuwa babban rashin jin daɗi a ranar 22 ga Oktoba, 1844, amma duk da haka, ya ƙunshi dukan tarihin mala’ika na fari da na biyu. Aikace-aikacen gaba ɗaya na tsawar bakwai shi ne cewa tana wakiltar 1798 har zuwa 22 ga Oktoba, 1844. Tarihin zuwan mala’ika na fari daga 1798 zuwa babban rashin jin daɗin tarihin mala’ika na fari da na biyu ne, kuma a annabce an wakilta shi a matsayin tsawar bakwai. Tsawar bakwai kuma an yi mata kwatanci da sarakuna bakwai na ƙarshe na Yahuza. Uku na ƙarshe daga cikin waɗannan sarakuna ba kawai suna nuna sarakuna masu bi da bi ba ne, amma tare suna zama alama ɗaya wadda ta ƙunshi na fari, na tsakiya, da na ƙarshe.
In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.
A cikin tarihin mala’iku ukun, saƙon farko ya sami iko a ranar 11 ga Agusta, 1840, kuma duka Yehoyakim da Sairus sun kasance alamar annabci ta wannan lamari.
We will continue to identify these most important truths in the next article.
Za mu ci gaba da bayyana waɗannan muhimman gaskiya a labari na gaba.
“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.
“Ya kamata kowane ɗalibi ya ƙaunaci cikakkiyar amana sosai. Ya kamata kowane tunani ya mai da hankali cikin girmamawa ga kalmar Allah da aka bayyana. Za a ba da haske da alheri ga waɗanda ta haka suke yi wa Allah biyayya. Za su ga abubuwa masu banmamaki daga cikin dokarsa. Manyan gaskiya da suka kwanta ba tare da kula ko gani ba tun daga ranar Fentikos, za su haskaka daga kalmar Allah cikin tsarkin asalinsu. Ga waɗanda suke ƙaunar Allah da gaske, Ruhu Mai Tsarki zai bayyana gaskiya da suka dusashe daga tunani, kuma zai kuma bayyana gaskiya da suke sabo gaba ɗaya. Waɗanda suke cin naman Ɗan Allah kuma suke shan jininsa za su fito da gaskiya daga littattafan Daniyel da Ru’ya ta Yohanna wadda Ruhu Mai Tsarki ya hure. Za su sa ƙarfin hali ya tashi aiki, waɗanda ba za a iya dannewa ba. Za a buɗe leɓunan yara su yi shelar asirai waɗanda aka ɓoye daga tunanin mutane. Ubangiji ya zaɓi abubuwan banza na wannan duniya domin ya kunyatar da masu hikima, da raunanan abubuwan duniya domin ya kunyatar da masu ƙarfi.
“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.
“Kada a kawo Littafi Mai Tsarki cikin makarantunmu domin a matse shi a tsakiyar rashin bangaskiya. Dole ne a mai da Littafi Mai Tsarki tubalin tushe da kuma abin da ilimi yake ƙunsa. Gaskiya ne cewa mun san fiye da yadda muka sani a dā game da maganar Allah mai rai, amma har yanzu akwai ƙari mai yawa da za a koya. Ya kamata a yi amfani da shi a matsayin maganar Allah mai rai, kuma a ɗauke shi a matsayin na farko, da na ƙarshe, kuma mafi kyau cikin kome. Sa’an nan ne za a ga girman ruhaniya na gaskiya. Ɗalibai za su bunƙasa halayen addini masu lafiya, domin suna cin naman jiki kuma suna shan jinin Ɗan Allah. Amma sai dai idan ana lura da ita ana kuma rainonta, lafiyar rai tana lalacewa. Ku zauna cikin tafarkin haske. Ku yi nazarin Littafi Mai Tsarki. Waɗanda suke bauta wa Allah da aminci za su sami albarka. Shi wanda ba ya barin kowane aikin aminci ya tafi ba tare da lada ba, zai ƙawata kowane aiki na biyayya da gaskiya da alamomi na musamman na ƙaunarsa da yardarsa.” Review and Herald, 17 ga Agusta, 1897.