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# The Book of Daniel - Number One-Hundred and Forty-Eight

Littafin Daniyel - Na Dari da Arba’in da Takwas

Unveiling the Prophetic Tables: Habakkuk’s Vision and Miller’s Dream

Bayyana Teburan Annabci: Wahayin Habakkuk da Mafarkin Miller

Author

Jeff Pippenger

Published

March 20, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Ƙaruwar ilimi da hangen Kogin Ulai ya wakilta ita ce a ƙarshe aka rubuta a kan alluna biyun Habakkuk.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Cikin annabce-annabce waɗanda suka ɗauka cewa sun shafi lokacin zuwan na biyu, akwai koyarwa da aka daidaita musamman da halin rashin tabbaci da ɗauɗayar zuciyarsu, tana kuma ƙarfafa su su jira da haƙuri cikin bangaskiya cewa abin da yanzu ya duhu ga fahimtarsu za a bayyana shi sarai a kan lokacinsa.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> Daga cikin waɗannan annabce-annabcen akwai na Habakkuk 2:1–4: “Zan tsaya a kan matsayina na gadi, in sa kaina a kan hasumiya, in yi ta dubawa domin in ga abin da Zai faɗa mini, da kuma abin da zan ba da amsa sa’ad da aka tsawata mini. Ubangiji kuwa ya amsa mini, ya ce, Ka rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karantawa ya yi gudu da shi. Gama wahayin yana nan tukuna domin ƙayyadadden lokaci, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba. Ko da ya yi jinkiri, ka jira shi; gama lalle zai zo, ba zai makara ba. Ga shi, ransa wanda ya ɗaukaka kansa ba madaidaiciya ba ce a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa.”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> “Tun a farkon shekarar 1842, jagorancin da aka bayar cikin wannan annabci na cewa, ‘Ka rubuta wahayi, ka kuma bayyanar da shi sarai a kan alluna, domin mai karantawa yă ruga da shi,’ ya sa Charles Fitch ya shirya wani jadawalin annabci domin ya bayyana wahayi na Daniyel da Ru’ya ta Yohanna. An ɗauki wallafa wannan jadawali a matsayin cikar umarnin da aka bai wa Habakkuk. Amma duk da haka, a wancan lokaci ba wanda ya lura cewa akwai wani jinkiri da ake gani a zahirin cikar wahayin—wani lokacin jinkiri—da aka gabatar a cikin wannan annabci ɗin. Bayan wannan babban baƙin ciki, wannan nassi ya bayyana da matuƙar muhimmanci: ‘Gama wahayin har yanzu yana jiran ƙayyadadden lokaci, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba…. Mai adalci kuwa zai rayu ta wurin bangaskiyarsa.’ The Great Controversy, 391, 392.”

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Alluna biyu na Habakkuk, a ma’anar annabci, shaidu biyu ne. A bisa ga Littafi Mai Tsarki, dole ne a haɗa shaidu biyu tare domin a tabbatar da gaskiya.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 8:16.

> Amma in bai saurare ka ba, sai ka tafi tare da mutum ɗaya ko biyu ƙari, domin a bakin shaidu biyu ko uku a tabbatar da kowace magana. Matiyu 8:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with each other they confirm the truths that were the “jewels” of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the “tarrying time” of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Sa’ad da aka ɗora allunan Habakkuk guda biyu a kan juna (taswirorin majagaba na 1843 da 1850), suna tabbatar da gaskiyoyin da suka kasance “duwatsu masu daraja” na mafarkin Miller. Kuskuren 1843, wanda aka wakilta a kan allon farko, sa’ad da aka ɗora shi a kan allo na biyu, yana kafa “lokacin jinkirin” na wahayi. Miller (mai tsaro na alama na wannan tarihin) ya tambaya abin da zai faɗa a lokacin muhawarar tarihinsa.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Zan tsaya a gadina, in tsaya a bisa hasumiya, in yi jira domin in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Habakkuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Ubangiji ya umurci Miller ya rubuta wahayin, kuma a cikin mafarkinsa ya ajiye akwatin da yake ɗauke da wahayin a kan tebur a tsakiyar ɗakinsa.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Ubangiji kuwa ya amsa mini, ya ce, Ka rubuta wahayi, ka bayyana shi sarai a kan alluna, domin mai karantarsa yă gudu. Habakkuk 2:2.

The tables then identify the tarrying time and the first disappointment.

Sai jadawalai suka bayyana lokacin jinkiri da kuma baƙin cikin farko.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Gama wahayin har yanzu yana domin ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba. Habakkuk 2:3.

Then the two classes that are manifested based upon the increase of knowledge are represented.

Sa’an nan azuzuwan biyu da ake bayyanawa bisa ga ƙaruwa ta ilimi aka wakilta.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Ga shi, ransa wanda ya kumbura ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Za a bayyanar da nau’i biyu na masu bauta ta wurin aikin gwaji na Daniyel sura ta goma sha biyu.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Sai ya ce, Ka tafi, Daniyel: gama an rufe waɗannan kalmomi, an kuma hatimce su har zuwa lokacin ƙarshe. Mutane da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma miyagu za su yi mugunta: ba kuwa ɗaya daga cikin miyagu da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

The “wise” of Daniel are the wise virgins of Matthew twenty-five who were justified by faith, and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

“Masu hikima” na Daniyel su ne budurwai masu hikima na Matiyu ashirin da biyar waɗanda aka barata ta wurin bangaskiya, mugayen kuwa su ne budurwai wawaye waɗanda aka ɗaukaka cikin girman kai. A ƙarshen mafarkin Miller, duwatsu masu daraja suna wakiltar man da yake cikin misalin budurwai goma, wato saƙon ne.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “Ana zubar wa Allah da mutunci sa’ad da ba mu karɓar saƙonnin da yake aiko mana ba. Ta haka muna ƙin karɓar man zinariya wanda zai zuba a cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga ango yana zuwa; ku fita ku tarye shi,’ waɗanda ba su karɓi man mai tsarki ba, waɗanda ba su riƙe alherin Kristi a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su taryi Ubangijinsu ba. Ba su da iko, a cikin kansu, na samun man, kuma rayuwarsu ta lalace.” Review and Herald, July 20, 1897.

Miller’s jewels in the last days would shine ten times brighter, and both the number ten is a symbol of a test, as is light. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is the testing message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Lu’ulu’un Miller a kwanaki na ƙarshe za su yi haske sau goma fiye da da, kuma lambar goma alama ce ta jarabawa, kamar yadda haske ma haka yake. A kwanaki na ƙarshe, waɗanda aka wakilta a ƙarshen mafarkin Miller, hasken gaskiya da aka wakilta a kan allunan Habakkuk yana haifar da saƙon gwaji, wanda a cikin misalin budurwai goma shi ne saƙon gwaji na Kukan Tsakar Dare. Wannan tsarin gwajin maimaituwa ce ta tsarin gwajin tarihin Millerite, gama misalin budurwai goma ana maimaita shi har daidai da kowace harafi a kwanaki na ƙarshe.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana nuna mini misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma marasa hikima. Wannan misali ya cika kuma zai ci gaba da cikawa dai-dai yadda yake a rubuce, gama yana da amfani na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiyar yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.

The experience of the tarrying time would be repeated to the very letter at the end of Miller’s dream, and his jewels would then shine ten times brighter than the sun, thus identifying that the jewels represent the final test in the parable of the ten virgins. Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter than those who were eating the diet of Babylon. The proud in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk the papacy is used to identify their character.

Za a maimaita abin da aka fuskanta na lokacin jinkiri daidai kamar yadda yake a ƙarshen mafarkin Miller, kuma a sa’an nan jauharansa za su haskaka sau goma fiye da rana; ta haka ne ake gane cewa jauharan suna wakiltar gwaji na ƙarshe a cikin misalin budurwai goma. Goma alama ce ta gwaji, kuma a ƙarshen kwanaki goma Daniyel da mutanen kirki uku sun bayyana da kyakkyawar fuska kuma sun fi waɗanda suke cin abincin Babila ƙiba. Masu girman kai a cikin Habakkuk, waɗanda suka rayu ta wurin zato, ba bangaskiya ba, sun haɓaka halin Babila. A cikin tarihin Millerite suka zama ’ya’yan mata na Babila, kuma a cikin Habakkuk ana amfani da papacy domin a bayyana halinsu.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Duba, ransa wanda ya kumbura ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. I, kuma, domin yana yin laifi ta wurin ruwan inabi, shi mutum ne mai girman kai, ba ya zaman gida, wanda yake faɗaɗa sha’awarsa kamar lahira, yana kuma kamar mutuwa, kuma ba ya ƙosuwa, sai dai yana tattaro wa kansa dukan al’ummai, yana tara wa kansa dukan mutane: Ashe, waɗannan duka ba za su ɗaga misali a kansa ba, da karin magana ta ba’a a kansa, su ce, Kaitonsa wanda yake ƙara abin da ba nasa ba! har yaushe? da kuma wanda yake ɗora wa kansa laka mai nauyi! Ashe, ba waɗanda za su cije ka za su tashi farat ɗaya ba, kuma waɗanda za su dame ka su farka ba, kai kuma za ka zama ganima a gare su? Domin ka washe al’ummai masu yawa, dukan ragowar mutane za su washe ka; saboda jinin mutane, da saboda tashin hankalin ƙasa, na birni, da na dukan mazaunan cikinsa. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.”

Tsarin gwajin da aka kawo a kan budurwai na Matiyu 25 yana haifar da wani rukuni na masu sujada, waɗanda suka haɓaka halin sarkin arewa (papacy), wanda shi ma shi ne ikon da “ya washe al’ummai masu yawa.”

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Ga abin da Ubangiji ya ce, Duba, ga wani jama’a na zuwa daga ƙasar arewa, kuma za a tashe wata babbar al’umma daga iyakokin duniya. Za su riƙe baka da mashi; su masu zalunci ne, ba su da jinƙai; muryarsu tana ruri kamar teku; kuma suna hawan dawakai, a jere kamar mutane masu yaƙi, a kanku, ya ’yar Sihiyona. Mun ji labarinsa: hannuwanmu sun yi rauni; azaba ta kama mu, da raɗaɗi, kamar na mace mai naƙuda. Kada ku fita zuwa gona, kada kuma ku yi tafiya ta hanya; gama takobin maƙiyi da tsoro suna ko’ina. Ya ’yar mutanena, ki ɗaura tsumman makoki, ki kuma birgima cikin toka: ki yi makoki kamar na ɗa makaɗaici, kuka mafi ɗaci ƙwarai: gama mai hallaka zai zo mana farat ɗaya. Irmiya 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Azuzuwan nan guda biyu na Habakkuk su ne waɗanda aka kuɓutar ta wurin bangaskiya, da kuma waɗanda suka ci suka sha koyarwar Babila. Waɗanda suke cikin kwanaki na ƙarshe na mafarkin Miller, waɗanda aka wakilta a matsayin budurwai, ko dai su haɓaka halin Kristi, ta haka su karɓi hatimin Allah, ko kuma su haɓaka halin papacy su karɓi alamar dabbar.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Lokaci ya yi da haske na gaskiya zai haskaka a tsakiyar duhun ɗabi’a. An aika saƙon mala’ika na uku zuwa ga duniya, yana gargaɗin mutane kada su karɓi alamar dabbar ko ta siffarta a goshinsu ko a hannayensu. Karɓar wannan alama na nufin mutum ya zo ga irin shawarar da dabbar ta yi, ya kuma mara wa irin ra’ayoyin nan baya, cikin fito-na-fito kai tsaye da maganar Allah. Game da dukan waɗanda suka karɓi wannan alama, Allah ya ce, ‘Shi ma zai sha daga ruwan inabin fushin Allah, wanda aka zuba ba tare da gaurayawa ba cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da sulfa a gaban mala’iku tsarkaka, kuma a gaban Ɗan Ragon.’” Review and Herald, July 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Budurwai waɗanda suke shan ruwan inabin Babila za su ƙarshe da shan ruwan inabin fushin Allah. A cikin Ishaya, mashayan mayen Efraimu suna bayyana makantacciyar buguwarsu ta wurin juya al’amura a juye, kuma dole ne a ɗauki wannan aiki a matsayin “lãkan maginin tukwane.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in 2 Thessalonians, chapter two.

Gano “na kullum” a matsayin alamar Almasihu yana juya gaskiyar “na kullum” gaba ɗaya, domin “na kullum” alama ce ta Shaiɗan. Gano da Miller ya yi na “na kullum” a matsayin arna an wakilta kai tsaye a kan allunan Habakkuk. Gano da Miller ya yi na nassin da ke cikin Tasalonikawa, wanda ya ba shi damar fahimtar cewa arna ce aka “kawar,” domin a bayyana “mutumin zunubi” wanda yake zaune a cikin haikalin Allah, ita ce babbar gaskiya da take cikin 2 Tasalonikawa, sura ta biyu.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Na ci gaba da karatu, ban kuma sami wani wuri dabam da aka same shi [na kullum] ba, sai a cikin Daniyel. Sai na ɗauki waɗannan kalmomi [da taimakon littafin concordance] waɗanda suke a haɗe da shi, ‘kawar’; zai kawar da na kullum; ‘daga lokacin da za a kawar da na kullum,’ da sauransu. Na ci gaba da karatu, na kuma yi zaton ba zan sami wani haske game da nassin ba; a ƙarshe kuwa na zo zuwa 2 Tassalonikawa 2:7, 8. ‘Gama asirin mugunta ya riga ya fara aiki; sai dai wanda yanzu yake hanawa zai ci gaba da hanawa, har sai an kawar da shi daga hanya, sa’an nan kuma za a bayyanar da wannan mugun,’ da sauransu. Da na isa ga wannan nassin, ya, yadda gaskiyar ta bayyana sarai kuma cikin ɗaukaka! Ga shi nan! Wannan ne na kullum! To, yanzu, me Bulus yake nufi da ‘wanda yanzu yake hanawa,’ ko yake shãmaki? Da ‘mutumin zunubi,’ da kuma ‘mugun,’ ana nufin Papanci ne. To, mene ne yake hana a bayyana Papanci? Ai, Maguzanci ne; to, kenan, ‘na kullum’ dole ne ya nufi Maguzanci.” —William Miller, Second Advent Manual, shafi na 66.” Advent Review and Sabbath Herald, 6 ga Janairu, 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered, is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Ma’anar “na kullum” a cikin Thessalonians, wadda Miller ya gano, ita ce ainihin gaskiyar wannan nassi. Sa’ad da Bulus ya bayyana waɗanda ba su ƙaunar gaskiya ba, sabili da haka kuma za su karɓi ruɗu mai ƙarfi, babu shakka yana bayyana ƙin gaskiya a ma’ana ta gama-gari; amma gaskiyar da aka yi nuni da ita kai tsaye a cikin wannan nassi ita ce gaskiyar cewa “na kullum” yana wakiltar Roma ta arna.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Fitilar jiki ita ce ido; saboda haka, in idonka ya zama ɗaya, dukan jikinka zai cika da haske. Amma in idonka ya zama mugu, dukan jikinka zai cika da duhu. Saboda haka, in hasken da yake cikinka duhu ne, yaya girman wannan duhun yake! Ba mai iya bauta wa iyayengiji biyu ba: gama ko dai zai ƙi ɗayan, ya ƙaunaci ɗayan; ko kuwa zai manne wa ɗayan, ya rena ɗayan. Ba za ku iya bauta wa Allah da mammon ba. Matta 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily,” as a symbol of Christ.

Akwai ƙaunar gaskiya kaɗai, ko kuwa ƙin gaskiya. Babu wata tsaka-tsaki. Ruɗani mai ƙarfi da yake zuwa a kan wawaye budurwai na Matta ashirin da biyar ya ginu ne a kan ƙin hasken lu’ulu’un Miller da suke wakiltar gwaji na ƙarshe. Gwaji na ƙarshe na Isra’ila ta dā, shi ne gwaji na goma nasu, kuma lu’ulu’un Miller suna haskakawa sau goma mafi ƙarfi a kwanaki na ƙarshe. Alamar ƙin lu’ulu’un Miller ita ce “the daily,” wanda mashayan Ifraimu suka juya shi ƙasa sama a ƙarni na uku na Adventism. “The daily” alama ce ta arna daga Shaiɗan. Mashayan suka shigar da lu’ulu’u na jabu, wanda suka kawo daga Furotestantism mai ridda wanda yake bayyana “the daily,” a matsayin alamar Almasihu.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Fahimtar Miller game da jauharansa ta kasance mai iyaka saboda tarihin da aka tashe shi a cikinsa. Da yake ya gamsu cewa Zuwa ta Biyu ce abin annabci na gaba, raunin kisan kai na papacy a shekara ta 1798, zai iya wakiltar mulki na huɗu kuma na ƙarshe na duniya kawai na Daniyel biyu. Miller kuma ya kasance mai iyaka a fahimtarsa game da “na kullum,” gama shaidarsa ita ce ta wurin wahayi aka bishe shi zuwa ga wata takamaiman hanya ta nazari, inda ya bayyana cewa ya yi amfani da Littafi Mai Tsarkinsa, Cruden’s Concordance, kuma ya karanta wasu jaridu. Shawararsa ta yi nazari a wannan hanya kuwa kawai ta zo ne cikin zuciyarsa.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and [heard] me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “A cikin shekaru goma sha biyu da na yi ina bin deism, na karanta dukan tarihohi da zan iya samu; amma yanzu na ƙaunaci Littafi Mai Tsarki. Yana koyarwa game da Yesu! Duk da haka, har yanzu akwai babban ɓangare na Littafi Mai Tsarki da yake duhu a gare ni. A cikin shekara ta 1818 ko 1819, sa’ad da nake tattaunawa da wani aboki, wanda na kai wa ziyara, kuma wanda ya san ni kuma [ya ji] yadda nake magana a lokacin da nake mai bin deism, sai ya tambaye ni, cikin wata hanya mai cike da ma’ana, ‘Me kake tunani game da wannan nassi, da wancan?’ yana nuni ga tsoffin nassosin da na saba ƙi a lokacin da nake mai bin deism. Na fahimci abin da yake nufi, sai na amsa—Idan za ka ba ni lokaci, zan gaya maka abin da suke nufi. ‘Tsawon wane lokaci kake so?’ Ban sani ba, amma zan gaya maka, na amsa, domin ban iya gaskata cewa Allah ya ba da wahayi da ba za a iya fahimta ba. Sa’an nan na ƙudura in yi nazarin Littafi Mai Tsarki na, ina gaskata cewa zan iya gano abin da Ruhu Mai Tsarki yake nufi. Amma da zarar na yi wannan ƙuduri, sai wannan tunani ya zo mini—‘A ce ka sami wani sashe da ba za ka iya fahimta ba, me za ka yi?’ Sai wannan hanyar nazarin Littafi Mai Tsarki ta zo mini a rai:—Zan ɗauki kalmomin irin waɗannan sassa, in bi su ta cikin Littafi Mai Tsarki, in kuma gano ma’anarsu ta wannan hanya. Ina da Cruden’s Concordance, wanda nake tsammani shi ne mafi kyau a duniya; saboda haka sai na ɗauke shi tare da Littafi Mai Tsarki na, na zauna a teburina, ban kuma karanta wani abu dabam ba, sai kaɗan daga jaridu, domin na ƙudura in san abin da Littafi Mai Tsarki na yake nufi. Apollos Hale, The Second Advent Manual, 65.”

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Ba a gane duwatsun daraja na Miller ta wurin hanyar bincikensa kaɗai ba, amma kuma ta wurin wahayi kai tsaye daga Allah.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Allah ya aiko mala’ikansa domin ya motsa zuciyar wani manomi wanda bai gaskata da Littafi Mai Tsarki ba, ya jagorance shi ya bincika annabce-annabce. Mala’ikun Allah suka riƙa ziyartar wannan zaɓaɓɓen akai-akai, domin su shiryar da tunaninsa su kuma buɗe wa fahimtarsa annabce-annabcen da a ko da yaushe suka kasance a ɓoye ga mutanen Allah. An ba shi farkon sarkar gaskiya, aka kuma bi da shi ya ci gaba da bincike mahaɗi bayan mahaɗi, har ya kalli Maganar Allah da mamaki da sha’awa. Ya ga cikakkiyar sarkar gaskiya a can. Waccan Maganar da ya ɗauka cewa ba wahayi ba ce ta buɗu a gaban ganinsa cikin kyawunta da ɗaukakarta. Ya ga cewa wani sashe na Nassi yana bayyana wani, kuma sa’ad da wani nassi ya kasance a rufe ga fahimtarsa, sai ya sami a wani ɓangare na Maganar abin da yake bayyana shi. Ya ɗauki tsattsarkan Maganar Allah da farin ciki da kuma mafi zurfin girmamawa da tsoro mai tsarki.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Sa’ad da Sister White ta bayyana cewa “Allah ya aiko mala’ikansa” zuwa ga Miller, wannan yana nuna cewa Jibrilu ne mala’ikan da aka aiko zuwa ga Miller, domin “mala’ikansa” wata magana ce da aka danganta ga Jibrilu.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Kalmomin mala’ikan nan, ‘Ni ne Jibra’ilu, wanda nake tsaye a gaban Allah,’ suna nuna cewa yana rike da matsayi mai girman daraja a kotunan sama. Sa’ad da ya zo da saƙo zuwa ga Daniyel, ya ce, ‘Ba wanda yake tare da ni a cikin waɗannan al’amura, sai Mika’ilu [Kristi] Yarimanku.’ Daniyel 10:21. Game da Jibra’ilu Mai Ceto ya yi magana a cikin Ru’ya ta Yohanna, yana cewa, ‘Ya aiko da ita kuma ya bayyana ta ta wurin mala’ikansa ga bawansa Yohanna.’ Ru’ya ta Yohanna 1:1.” The Desire of Ages, 99.

Gabriel and the other angels guided Miller’s “mind and” opened “to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by Divine revelation. The very method he employed to study the Bible just came into his mind. When God brings truth to our mind, it is a Divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but Divine revelation was a part of how Miller came to understand the subject of “the daily.”

Jibrilu da sauran mala’iku sun jagoranci “tunani” na Miller kuma suka “buɗe wa fahimtarsa annabce-annabcen da ko yaushe suka kasance masu duhu ga mutanen Allah.” Saƙonsa ba kawai ya samu ne ta hanyar tsarin nazarinsa ba, amma kuma ta wurin wahayi na Allah. Hanyar da ya yi amfani da ita wajen nazarin Littafi Mai Tsarki ta zo ne kawai cikin tunaninsa. Sa’ad da Allah ya kawo gaskiya cikin tunaninmu, wannan wahayi ne na Allah, saɓanin isa ga gaskiya ta wurin tsarin rarrabẽ Kalmar Littafi Mai Tsarki daidai. Miller ya yi duka biyun, amma wahayi na Allah wani ɓangare ne na yadda Miller ya kai ga fahimtar batun “na kullum.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between ‘sur’ and ‘rum’ which are both translated as “take away.” He would have not seen the distinction between ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary.”

Miller da ba zai gane jujjuyawar jinsi a cikin Daniel sura ta takwas, aya ta tara zuwa ta goma sha biyu ba, domin abin da yake da shi kawai shi ne Littafi Mai Tsarki da kuma kundin daidaita kalmomi marar kowane bayani game da harsunan Littafi Mai Tsarki. Da ba zai ga bambancin da ke tsakanin “sur” da “rum” ba, waɗanda duka ake fassara su da “kawar da.” Haka kuma da ba zai ga bambancin da ke tsakanin “miqdash” da “qodesh” ba, waɗanda duka ake fassara su da “wuri mai tsarki.”

He would not have seen the truth of the word ‘tamid’ that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word ‘tamid’ is used in the Bible, but only in the book of Daniel is the Hebrew word ‘tamid,’ used as a noun. ‘Tamid’ is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Da bai ga gaskiyar kalmar nan “tamid” ba, wadda ake samu sau ɗari da huɗu cikin Littafi Mai Tsarki. Gaskiyar da bai iya gani ba (wadda ita ma ce gaskiyar da ya gani), ita ce: a cikin sau ɗari da huɗu da aka yi amfani da kalmar Ibraniyanci “tamid” a cikin Littafi Mai Tsarki, sai dai a cikin littafin Daniyel kaɗai ake amfani da kalmar Ibraniyanci “tamid” a matsayin suna. “Tamid” kalma ce ta Ibraniyanci mai nufin “na ci gaba,” kuma ana fassara ta da “na yau da kullum” a cikin littafin Daniyel.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to “correct” Daniel’s use of the word as a noun. In order to “correct” Daniel, they added the word “sacrifice” to the word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry.”

A cikin littafin Daniyel kaɗai ne aka yi amfani da kalmar a matsayin suna, alhali a sauran lokuta casa’in da tara an yi amfani da ita a matsayin bayanau. Saboda wannan dalili, sa’ad da masu fassarar Littafi Mai Tsarki na King James suka gamu da yadda Daniyel ya yi amfani da kalmar sau biyar a matsayin suna, alhali dukan sauran marubutan Littafi Mai Tsarki sun yi amfani da ita sau casa’in da tara a matsayin bayanau, nauyin shaidar ya tilasta musu su “gyara” yadda Daniyel ya yi amfani da kalmar a matsayin suna. Domin su “gyara” Daniyel, sai suka ƙara kalmar “hadaya” ga kalmar, ta haka kuwa suka mai da suna ya zama bayanau. Sa’an nan kuma, domin a gyara masu fassarar, an yi wa Ellen White wahayi ta rubuta cewa ita, “ta gani dangane da ‘Daily,’ cewa kalmar ‘sacrifice’ hikimar mutum ce ta ƙara ta, kuma ba ta cikin nassi; kuma Ubangiji ya ba da sahihin fahimtarsa ga waɗanda suka ba da kiran sa’ar shari’a.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miller, bisa ga shaidarsa da kansa, yana neman ya fahimci “na yau da kullum,” wanda daga bisani ya fahimta a cikin 2 Tassalunikawa. Amma kuma, bisa ga shaidarsa da kansa, sa’ad da yake neman ya fahimci wata kalma, zai yi la’akari da kowane wuri da aka yi amfani da kalmar, kuma an yi amfani da kalmar a wasu wurare casa’in da tara a cikin Littafi Mai Tsarki. Duk da haka, shaidarsa game da “na yau da kullum” ita ce, bai same ta a ko’ina ba sai dai a cikin littafin Daniyel, lokacin da ya ce, “Na ci gaba da karantawa, kuma ban sami wani wuri dabam da aka same ta [na yau da kullum] ba, sai dai a cikin Daniyel.” An kai Miller ga duwatsu masu daraja ba ta hanyar tsarin nazarinsa kaɗai ba, amma kuma ta wurin wahayi na Allah da aka ba shi ta hidimar mala’iku.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word ‘rum’ and the other two times it is used with the Hebrew word ‘sur.’ Both words are translated as take away, but ‘rum’ in Daniel chapter eight, verse eleven means to lift up and exalt, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word ‘sur’ means to remove.

Wannan ne dalilin da ya sa fahimtarsa game da “na kullum” ta kasance daidai, amma mai iyaka. Bai iya gane cewa, cikin sau biyar da aka ambaci “na kullum” a cikin littafin Daniyel, ɗaya daga cikin sau ukun da aka ce an “ɗauke” “na kullum,” yana wakiltar ma’ana dabam da sauran sau biyun ba. A sau ɗaya an yi amfani da “na kullum” tare da kalmar Ibrananci ‘rum,’ sauran sau biyun kuma an yi amfani da ita tare da kalmar Ibrananci ‘sur.’ An fassara kalmomin biyu da “ɗauke,” amma ‘rum’ a cikin Daniyel sura ta takwas, aya ta goma sha ɗaya, na nufin ɗagawa da ɗaukaka, yayin da a sura ta goma sha ɗaya, aya ta talatin da ɗaya, da kuma sura ta goma sha biyu, aya ta goma sha ɗaya, kalmar ‘sur’ ke nufin cirewa.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word ‘sur’ in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Masana tauhidi waɗanda suke ci suna sha daga abincin Babila suna jayayya cewa ko an kawar da wani abu ne ko kuma a duk sa’ad da aka ɗaga wani abu, dukkansu suna wakiltar wani irin kawarwa ne; saboda haka, dole ne a fahimci kalmomin biyu a matsayin masu ɗauke da ma’ana ɗaya. Suna jayayya cewa sau uku ɗin nan da aka ce “na kullum” an “kawar da shi,” a koyaushe yana nufin cirewa ne; kuma ta yin haka, suna nuna cewa Daniyel bai yi taka-tsantsan ba a zaɓin kalmominsa. Ba sa faɗin haka a fili, amma ta hanyar abin da maganarsu ta ƙunsa suna koyar da cewa ya kamata Daniyel ya yi amfani da kalmar ‘sur’ a dukkan lokuta ukun, domin bisa ga fahimtar waɗannan masana tauhidi wai yana nufin abu ɗaya ne a kowane lokaci da aka ce an “kawar da” “na kullum.”

They do the same thing with the words ‘miqdash’ and ‘qodesh’ which are both translated as “sanctuary,” in verses eleven through fourteen in chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used ‘qodesh’ in all three references, and not used ‘miqdash’ in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to an opposite understanding of the modern theologians.

Suna yin abu iri ɗaya da kalmomin nan “miqdash” da “qodesh,” waɗanda duka aka fassara su da “wuri mai tsarki,” a ayoyi na goma sha ɗaya zuwa goma sha huɗu na sura ta takwas. A kowace magana ta “wuri mai tsarki” a cikin waɗannan ayoyi huɗu, suna nacewa cewa dukkansu suna wakiltar wurin Allah mai tsarki. Bisa ga wannan fahimta kuma, ya kamata Daniyel ya yi amfani da “qodesh” kawai a cikin dukkanin wurare ukun, ba tare da ya yi amfani da “miqdash” a aya ta goma sha ɗaya ba. Miller bai gane bambancin da ke tsakanin waɗannan kalmomi ba, amma masana tauhidi na zamani suna gane shi, kuma sa’ad da suka gane shi, suna nacewa cewa bai kamata a amince da wani bambanci ba. Duk da haka Miller, wanda bai gane bambance-bambancen da ke tsakanin kalmomin ba, ya kai ga fahimta wadda take kishiyar ta masana tauhidi na zamani.

The reality is that Daniel was a careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Gaskiyar magana ita ce, Daniyel marubuci ne mai taka-tsantsan, wanda ya san harshen Ibraniyanci, kuma aka hukunta shi ya fi dukan sauran masu hikimar Babila wayo sau goma. Idan akwai wani da ya san ingantaccen amfani da harshen Ibraniyanci, da yadda ya kamata a wakilta shi daidai a cikin wannan tarihin na musamman, to Daniyel ne. Idan Daniyel ya yi amfani da kalmomi dabam-dabam, to saboda an nufe su ne su isar da ma’anoni mabambanta, waɗanda da gangan ya nemi ya wakilta. Sa’ad da aka yarda da keɓantaccen amfani da kalmomin da Daniyel ya yi, waɗanda aka fassara da “wuri mai tsarki” ko kuma da “kawar,” suna tabbatar da fahimtar Miller game da “na kullum,” wadda Miller ya gane a cikin ainihin wurin nan inda Bulus ya bayyana cewa waɗanda suke ƙin gaskiya an ƙaddara su su karɓi ruɗi mai ƙarfi.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are the foolish virgins of Matthew twenty-five, and those whose soul is lifted up in Habakkuk two. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Waɗanda suke ƙin gaskiya, kuma suke gaskata ƙarya wadda take haifar da ƙaƙƙarfan ruɗi, ana kuma wakilta su a matsayin mashayan Efraimu, waɗanda aka wakilta cikin rukuni biyu. Rukuni ɗaya shi ne shugabanci mai ilimi, ɗayan kuma shi ne marasa ilimi waɗanda ba za su ji kome ba sai abin da masu ilimi suka koya musu. Su ne waɗanda suke ɓoyewa a ƙarƙashin ƙarya, kuma suke yin alkawari da mutuwa. Su ne budurwai wawaye na Matiyu ashirin da biyar, da kuma waɗanda ransu ya kumbura a Habakkuk biyu. Su ne waɗanda suke ƙin muhimman gaskiyoyin mafarkin Miller, waɗanda suke haskakawa sau goma fiye da da a ƙarshen zamani (wato suna wakiltar gwaji na goma kuma na ƙarshe ga Isra’ila ta zamani), kamar yadda gwaji na goma kuma na ƙarshe ga Isra’ila ta dā ya nuna.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a maƙala ta gaba.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Sai Ubangiji ya ce wa Musa, Har yaushe wannan jama’a za su ci gaba da ɓata mini rai? Har yaushe kuma ba za su gaskata ni ba, duk da dukan alamu da na nuna a tsakaninsu? Zan buge su da annoba, in kore su daga gadonsu, kuma daga gare ka zan mai da al’umma mafi girma kuma mafi ƙarfi fiye da su. Sai Musa ya ce wa Ubangiji, To, Masarawa za su ji wannan, (gama da ikonka ka fito da wannan jama’a daga tsakiyarsu) su kuma za su faɗa wa mazaunan wannan ƙasa; gama sun ji cewa kai, ya Ubangiji, kana cikin wannan jama’a, cewa kai, ya Ubangiji, ana ganinka fuska da fuska, kuma gajimare naka yana tsaye a kansu, kana kuma tafiya a gabansu, da rana cikin ginshiƙin gajimare, da dare kuma cikin ginshiƙin wuta. Yanzu in ka kashe dukan wannan jama’a kamar mutum ɗaya, to, al’ummai da suka ji labarinka za su yi magana, suna cewa, Domin Ubangiji bai iya shigar da wannan jama’a cikin ƙasar da ya rantse musu ba, saboda haka ya kashe su a jeji.

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Kuma yanzu, ina roƙonka, bari ikon Ubangijina ya zama babba, kamar yadda ka faɗa, kana cewa, Ubangiji mai jinkirin fushi ne, mai yawan jinƙai kuma, yana gafarta mugunta da laifi da kuma zunubi, amma ba zai taɓa barin mai laifi ba tare da hukunci ba, yana hukunta muguntar ubanni a kan ’ya’ya har tsara ta uku da ta huɗu. Ka gafarta, ina roƙonka, muguntar wannan jama’a bisa ga girman jinƙanka, kamar yadda ka gafarta wa wannan jama’a tun daga Masar har zuwa yanzu. Sai Ubangiji ya ce, Na gafarta bisa ga maganarka: Amma lalle, muddin ina da rai, dukan duniya za ta cika da ɗaukakar Ubangiji. Domin dukan mutanen nan da suka ga ɗaukakata, da mu’ujizaina waɗanda na yi a Masar da cikin jeji, suka kuma jarrabe ni yanzu sau goma nan, kuma ba su saurari muryata ba; lalle ba za su ga ƙasar da na rantse wa ubanninsu ba, haka kuma babu ɗayansu da ya tsokane ni da zai gan ta: Amma bawana Kaleb, domin yana da wani ruhu dabam tare da shi, kuma ya bi ni gabaki ɗaya, shi zan kai shi ƙasar da ya shiga; zuriyarsa kuma za ta mallake ta. Littafin Lissafi 14:11–24.

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