Article

# The Book of Daniel - Number Fifty-Four

Littafin Daniyel — Na Hamsin da Huɗu

Unveiling the Last Days: Daniel’s Quest for Understanding

Bayyana Kwanaki na Ƙarshe: Neman Daniel na Ganewa

Author

Jeff Pippenger

Published

January 18, 2024

Formats

PDF
Word

We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”

Mun kammala wani labari na baya-bayan nan da wani sashe daga Prophets and Kings, inda ’Yar’uwa White ta bayyana cewa Daniyel yana neman ya “fahimci dangantakar da zaman bauta na shekaru saba’in, kamar yadda aka annabta ta bakin Irmiya, yake da ita da shekaru dubu biyu da ɗari uku, waɗanda a cikin wahayi ya ji baƙon sama yana bayyana cewa dole su cika kafin tsarkake Wuri Mai Tsarki na Allah.”

> “Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.

> “Ta wurin wata wahayi kuma aka ƙara haskaka al’amuran nan na gaba; kuma a ƙarshen wannan wahayi ne Daniyel ya ji ‘wani tsarkake yana magana, wani tsarkake kuma ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wannan wahayi zai kai?’ Daniyel 8:13. Amsar da aka bayar, ‘Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki’ (aya ta 14), ta cika shi da ruɗani. Da himma ƙwarai ya nemi ma’anar wahayin. Bai iya fahimtar dangantakar da bauta ta shekara saba’in, kamar yadda aka annabta ta bakin Irmiya, take da ita da shekaru dubu biyu da ɗari uku waɗanda a cikin wahayi ya ji baƙon sama yana bayyana cewa dole ne su shige kafin a tsarkake Wuri Mai Tsarkin Allah ba. Mala’ikan Jibra’ilu ya ba shi wani ɓangare na fassara; amma sa’ad da annabin ya ji kalmomin, ‘Wahayin … zai kasance na kwanaki masu yawa,’ sai ya suma. ‘Ni Daniyel na suma,’ in ji abin da ya rubuta game da abin da ya same shi, ‘na yi rashin lafiya kwana kaɗan; daga baya kuma na tashi, na yi hidimar sarki; na kuwa yi mamaki da wahayi, amma ba wanda ya fahimce shi.’ Ayoyi 26, 27.” Annabawa da Sarakuna, 553, 554.

The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.

’Yan Miller ba su taɓa kaiwa ga cikakkiyar fahimtar saƙon tushe da suka yi shela ba. Lokacin da ya yi da Zakin ƙabilar Yahuda ya nemi ya ba da ƙarin haske game da “lokuta bakwai,” sai suka shiga cikin gogewar Laodiceya, kuma bayan shekaru bakwai suka ƙi hasken “lokuta bakwai” gaba ɗaya. Ba su taɓa ganin cikakkiyar dangantaka tsakanin shekaru saba’in da shekaru dubu biyu da ɗari uku ba, waɗanda Daniyel ya yi ƙoƙarin fahimta da dukan zuciya. Daniyel yana wakiltar mutanen Allah na kwanaki na ƙarshe.

The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.

Ƙasar tana jin daɗin Asabbatocinta shi ne ɓangaren alkawarin da aka ba Isra’ila ta dā, wanda ya haɗa da hasken hutawar ƙasar a kowace shekara ta bakwai. Wannan alkawari ya ƙunshi zagayowar shekaru bakwai da ake maimaitawa sau bakwai. Ya kuma haɗa da ’yanta bayi da mayar da dukiya a ƙarshen cikawar zagayowar bakwai na shekaru bakwai (shekaru arba’in da tara) a lokacin bikin da aka sani da jubili. Yahudawa sun yi rashin biyayya ga waɗannan ƙa’idodin alkawarin, kuma 2 Tarihi ya bayyana cewa shekaru saba’in na bautar talala, waɗanda annabi Irmiya ya faɗa a kansu, sun wakilci tawaye na shekaru ɗari huɗu da casa’in da ya gabata. A cikin shekaru ɗari huɗu da casa’in, da Isra’ila ta dā ta yi biyayya ga umarnin da ke cikin alkawarin kamar yadda aka shimfiɗa su a cikin Littafin Firistoci sura ta ashirin da biyar, da jimillar shekaru saba’in ne daga cikin waɗannan shekarun da ƙasar za ta huta. Shekarar Littafi Mai Tsarki tana da kwana ɗari uku da sittin, kuma kwana ɗari uku da sittin da aka ninka sau bakwai (“sau bakwai”) suna ba da jimillar kwana dubu biyu da ɗari biyar da ashirin.

The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.

Shekaru saba’in suna da cikakkiyar alaƙa da hutawar ƙasar, wadda kuma take da cikakkiyar alaƙa da “sau bakwai.” Daniyel yana neman ya “fahimci dangantakar” “bautar shekaru saba’in,” “da shekaru dubu biyu da ɗari uku” “kafin tsarkake Haikalin Allah.” Saboda haka yana neman ya fahimci dangantakar wahayin “chazon” da wahayin “mareh.” Ba shi yiwuwa a fahimci wannan dangantaka ba tare da amincewa da hutawar ƙasar a cikin Littafin Firistoci ashirin da biyar da ashirin da shida tare da bauta ta shekaru saba’in da Irmiya ya faɗa ba. Idan ba ka gaskata cewa “sau bakwai” yana wakiltar wani lokacin annabci na shekaru dubu biyu da ɗari biyar da ashirin ba, ka cire kanka daga cikin waɗanda Daniyel yake wakilta a kwanaki na ƙarshe. Mabiya Miller sun gaskata cewa “sau bakwai” annabcin lokaci ne, amma Adventism ba ya ƙara yin haka.

Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.

Daniyel, kamar yadda yake ga dukan annabawa, yana wakiltar mutanen Allah a ƙarshen duniya, kuma maganganun ’Yar’uwa White game da marmarinsa na fahimtar dangantakar da ke tsakanin shekaru saba’in (wato “sau bakwai”) da shekaru dubu biyu da ɗari uku, suna wakiltar marmarin da ya kamata mutanen Allah na kwanaki na ƙarshe su mallaka. Kamar yadda aka bayyana a cikin rubuce-rubucen da suka gabata, babu wasu gaskiyoyi da aka wakilta a kan jadawalan 1843 da 1850 da ba su da cikakken goyon baya kai tsaye (akai-akai) a cikin rubuce-rubucen ’Yar’uwa White.

Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.

Lu’ulu’un Miller za su haskaka sau goma fiye da da a cikin Kiran Tsakar Dare na kwanakin ƙarshe, kuma ta haka, lu’ulu’un suna wakiltar gwaji na ƙarshe ga budurwai na Adventism. Waɗannan lu’ulu’u su ne ainihin gaskiyoyin tushe da aka wakilta a kan allunan Habakkuk, da kuma lu’ulu’un da suke cikin akwatin da aka ajiye a kan tebur a tsakiyar ɗakin Miller. Gwajin tushe shi ne gwaji na ƙarshe, amma haka ma ikon Ruhun Annabci yake. Ƙin gaskiyoyin tushe, waɗanda aka misalta da lu’ulu’u a cikin mafarkin Miller, yana nufin a lokaci guda ƙin Ruhun Annabci.

> “The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.

> “Rudun yaudarar Shaiɗan na ƙarshe ƙwarai shi ne ya mai da shaidar Ruhun Allah ba ta da wani tasiri. ‘Inda babu wahayi, jama’a sukan lalace’ (Karin Magana 29:18). Shaiɗan zai yi aiki da dabara ƙwarai, ta hanyoyi dabam-dabam kuma ta wurin ma’aikatu iri-iri, domin ya girgiza amincewar sauran mutanen Allah ga shaidar gaskiya. Zai kawo wahayi na ƙarya domin ya ruɗe, kuma zai gauraya ƙarya da gaskiya, har ya sa mutane su ƙyamaci lamarin, su ɗauki duk abin da yake ɗauke da sunan wahayi a matsayin wani nau’in tsattsauran ruhi; amma rayuka masu gaskiya, ta wurin kwatanta ƙarya da gaskiya, za a ba su ikon rarrabe tsakaninsu.” Selected Messages, juzu’i na 2, 78.

We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.

Yanzu muna magana ne game da ƙaruwa ta ilimi da ta faru a cikin tarihin Millerites daga 1798 har zuwa 1844, amma muna nuna cewa, ko da yake Millerites sun yi daidai a cikin aikace-aikacen annabce-annabcensu, duk da haka tarihin da aka tashe su a cikinsa ya takaita su. Yanzu muna cikin kwanaki na ƙarshe, kuma a cikin tsara ta ƙarshe (ta huɗu) ta Adventism. A wannan zamani, an cusa wa Adventism koyarwar al’adu da dabi’u (duwatsu masu daraja na jabu) ƙwarai, har ta kai ba ta ƙara sanin abin da ainihin gaskiyoyin tushe suke ba. Rashin sanin menene waɗannan gaskiyoyin yana hana Adventism fahimtar muhimmancin waɗannan gaskiyoyin, kuma yana mai da umarni maimaitattu na kārewa da kiyaye waɗannan gaskiyoyin marasa ma’ana.

Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.

Kafin mu ci gaba da zurfafawa cikin fassarar da Jibra’ilu ya yi game da wahayin Kogin Ulai, za mu tabo wasu muhimman batutuwa da suke da alaƙa da tushen gaskiya da kuma ikon Ruhun Annabci. Masanan tauhidi na zamani suna jayayya cewa nassi mai zuwa yana bayyana cewa annabcin lokaci mafi tsawo a cikin Littafi Mai Tsarki shi ne shekaru dubu biyu da ɗari uku.

> “The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.

> “Kwarewar almajiran da suka yi wa’azin ‘bisharar mulki’ a zuwan Almasihu na fari, tana da takwararta a cikin kwarewar waɗanda suka yi shelar saƙon zuwansa na biyu. Kamar yadda almajiran suka fita suna wa’azi, ‘Lokaci ya cika, mulkin Allah ya matso,’ haka kuma Miller da abokan aikinsa suka yi shelar cewa mafi tsawo kuma na ƙarshe cikin lokutan annabci da aka bayyana a cikin Littafi Mai Tsarki yana gab da ƙarewa, cewa shari’a ta matso, kuma mulki madawwami yana gab da kafuwa. Wa’azin almajiran game da lokaci ya ginu ne a kan makwanni saba’in na Daniyel 9. Saƙon da Miller da abokan aikinsa suka bayar ya sanar da ƙarshen kwanaki 2300 na Daniyel 8:14, waɗanda makwanni saba’in ɗin wani sashe ne nasu. Wa’azin kowannensu ya ginu ne a kan cikar wani ɓangare dabam na wannan babban lokaci guda na annabci.”

> “Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.

> “Kamar almajirai na farko, William Miller da abokan aikinsa ba su, da kansu, cikakken fahimtar muhimmancin saƙon da suka ɗauka ba. Kuskuren da suka daɗe sun kafu a cikin ikilisiya sun hana su kaiwa ga daidai fassarar wani muhimmin batu a cikin annabcin. Saboda haka, ko da yake sun yi shelar saƙon da Allah ya ba su domin a ba duniya, duk da haka ta wurin kuskuren fahimtar ma’anarsa suka sha takaici.” The Great Controversy, 351.

The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.

Nassin ya ce cewa, “Miller da abokan aikinsa sun shelanta cewa mafi tsawon lokaci kuma na ƙarshe na annabci da aka bayyana a cikin Littafi Mai Tsarki yana gab da ƙarewa,” kuma malaman tauhidi suna da’awar cewa mafi tsawon lokaci kuma na ƙarshe na annabci shi ne shekaru dubu biyu da ɗari uku. Suna ƙara da’awar cewa wannan ne abin da ’Yar’uwa White take nufi da shi a cikin nassin, domin, in ji su, kai tsaye tana magana ne game da lokacin shekaru dubu biyu da ɗari uku. Su makafi ne ga kowace alaƙa tsakanin shekaru saba’in da lokacin shekaru dubu biyu da ɗari uku. Su makafi ne ga hasken da Daniyel yake neman ya fahimta.

Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.

Ellen White ta kasance Millerite, kuma ta san saƙonnin da aka ɗora a kan jadawalin majagabata na 1843, da kuma a kan jadawalin majagabata na 1850 wanda F. D. Nichols ya buga. Jadawalin 1850, wanda Nichols ya shirya, an tanade shi ne a gidan Nichols a daidai lokacin da James da Ellen White suke zaune tare da Nichols. Mafi tsawon wa’adin annabci a cikin Littafi Mai Tsarki, wanda aka wakilta a kan waɗannan jadawalai biyu, ba shekara dubu biyu da ɗari uku ba ne, amma “sau bakwai” ne, na Littafin Firistoci ashirin da shida.

To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”

Ikirarin cewa nassi na baya wahayi ne na tantance shekaru dubu biyu da ɗari uku a matsayin mafi tsawo kuma na ƙarshe cikin lokutan annabci, shi ne sa rubuce-rubucen Sister White su yi karo da juna. Idan ta gaskata abin da malaman tauhidi ke ikirari game da wannan nassi, to, mene ne ma’anarsa sa’ad da ta amince da jadawalai da suke tabbatar da “sau bakwai?”

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Na ga cewa taswirar 1843 ta kasance ƙarƙashin jagorancin hannun Ubangiji, kuma bai kamata a canja ta ba; cewa lambobin sun kasance yadda Ya so su kasance; cewa hannunsa yana a bisansu, ya kuma ɓoye kuskure a cikin waɗansu daga cikin lambobin, domin kada kowa ya gan shi, har sai da aka ɗauke hannunsa.” Early Writings, 74.

Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”

Waɗanda suke so su riƙe al’adunsu da tatsuniyoyinsu za su iya yin gardama cewa a kan jadawalin 1843, Ubangiji ya ɗora hannunsa a kan kuskuren “lokatai bakwai,” har sai da ya janye hannunsa a wani lokaci daga baya. Matsalar da ke cikin wannan zato ita ce, ’Yar’uwa White ta bayyana lokacin da Ubangiji ya janye hannunsa daga lambobin; an janye hannunsa kafin 22 ga Oktoba, 1844, jim kaɗan bayan rashin cika bege na fari. A cikin shaidarta game da wannan abin da ya faru, ta bayyana kuskuren da aka gyara, kuma a fili yake cewa wannan kuskuren ba shi ne na “lokatai bakwai” ba.

> “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, 237.

> “Waɗancan amintattu, waɗanda suka yi baƙin ciki, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. Sāke aka bishe su zuwa ga Littattafansu Mai Tsarki domin su binciki lokutan annabci. An cire hannun Ubangiji daga kan lambobin, aka kuma bayyana kuskuren. Suka ga cewa lokutan annabci sun kai zuwa 1844, kuma cewa hujjojin nan guda da suka gabatar don nuna cewa lokutan annabci sun ƙare a 1843, sun tabbatar cewa za su ƙare ne a 1844.” Early Writings, 237.

When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.

Sa’ad da hannun Ubangiji “aka cire daga zane-zanen, kuma aka bayyana kuskuren,” sai suka gane cewa “irin wannan hujja ɗaya da suka gabatar domin nuna cewa lokutan annabci sun rufe a 1843, ita ce ta tabbatar da cewa za su ƙare a 1844.” Lokutan annabcin da da fari aka ɗauka za su rufe a 1843, an wakilta su a kan taswirar 1843, wadda ita ce taswirar da kowane ɗaya daga cikin masu wa’azin Millerite ɗari uku ya yi amfani da ita. Lokutan annabcin da aka wakilta a kan wannan taswira waɗanda suka rufe a 1843 su ne, shekaru dubu biyu da ɗari uku na Daniyel sura ta takwas, aya ta sha huɗu, da shekaru dubu biyu da ɗari biyar da ashirin na Littafin Firistoci sura ta ashirin da shida da kuma shekaru dubu ɗaya da ɗari uku da talatin da biyar na Daniyel sura ta sha biyu. Bayan rashin cikar fata na farko, Ubangiji ya cire hannunsa daga kuskuren, sannan Millerites suka gane cewa irin wannan hujja ɗaya da ta nuna ƙarshen lokutan annabci a 1843, a hakika ita ce ta tabbatar da cewa waɗannan lokuta sun ƙare a 1844.

The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”

An shirya jadawalin shekarar 1850 ne a cikin 1850, kuma aka fara sayar da shi a watan Janairu na shekarar 1851. Ellen White ta rubuta cewa wannan jadawalin ma cikawar Habakkuk ne, kamar yadda ita ma ta riga ta rubuta game da jadawalin 1843. Wannan jadawalin kuma ya wakilci mafi tsawon zamanin annabci a matsayin “sau bakwai” na Littafin Firistoci ashirin da shida.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Na ga cewa Allah yana cikin wallafa wannan jadawali ta wurin Ɗan’uwa Nichols. Na ga cewa akwai annabcin wannan jadawali a cikin Littafi Mai Tsarki, kuma idan an shirya wannan jadawali domin mutanen Allah, idan ya isa ga ɗaya, to ya isa ga wani kuma, kuma idan wani ya buƙaci a zana sabon jadawali a kan ma’auni mafi girma, dukansu suna buƙatarsa daidai gwargwado.” Manuscript Releases, juzu’i na 13, 359.

To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.

A yi iƙirarin cewa nassin da Sister White ta yi game da gaskiyar cewa Millerites “sun yi shelar cewa lokaci mafi tsawo kuma na ƙarshe na annabci da aka gabatar a cikin Littafi Mai Tsarki yana gab da ƙarewa,” daidai ne, domin haka suka yi. Amma a yi iƙirarin cewa “lokaci mafi tsawo” na “annabci” shi ne shekaru dubu biyu da ɗari uku, wannan yana juya shaidar Sister White a kan kanta, kuma a kan tarihin abin da ya faru. A gaskata irin wannan tatsuniya, shi ne a gaskata ƙarya; kuma a kwanaki na ƙarshe, waɗanda suka zaɓi su gaskata ƙarya, suna yin haka ne domin ba sa ƙaunar gaskiya.

Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.

Yesu bai yi wa kansa allurar rigakafi ta mu’ujiza da wani irin maganin sa barci na allahntaka ba domin ya bi ta cikin wahalar gicciye. Yesu ya sha wahala da wahala ta allahntaka, wadda ta fi ƙarfin abin da kowace halittarsa za ta iya jurewa. Duk da haka, an halicci mutum cikin kamanninsa, kuma hurarren wahayi ya bayyana cewa mutum zai yi nasara kamar yadda Shi ya yi nasara. Abin da ya ba Almasihu damar jure wahalar gicciye shi ne wata sifa da Ya mallaka, wadda mutum ma yake da ita.

> Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.

> Muna duban Yesu, mafarin kuma mai cika bangaskiyarmu; wanda, saboda farin cikin da aka sa a gabansa, ya jure gicciye, yana raina kunyarsa, kuma ya zauna a hannun dama na kursiyin Allah. Ibraniyawa 12:1.

Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.

Yesu ya jure wa wahalolin gicciye, domin yana da manufar da aka sa a gabansa, kuma an halicce mu cikin kamanninsa, saboda haka mu halittu ne da manufofi ke motsa su. Wannan wani ɓangare ne na yadda aka tsara mu. Idan an kai mu ga gaskatawa cewa ba muhimmanci ba ne mu fahimci tubalan tushen Adventism, ba za mu sami wani ƙwarin gwiwa mu aikata wannan abu ɗin ba. Iyakar motsin rai na Allah da Ruhu Mai Tsarki zai iya tayarwa domin a rinjayi waccan halin Laodiceya shi ne ƙaunar gaskiya. Za a gwada ƙaunar gaskiya ta wurin samuwar sauƙaƙƙun al’adu da al’adun gargajiya da aka ƙulla domin su lallashi kunnuwanmu masu ƙaiƙayi. Idan, cikin jin daɗinmu na Laodiceya, ba mu da sha’awar fahimtar gaskiya da kanmu, za mu hallaka. A nan ne Adventism yake tsaye a yau.

Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.

Daniyel misali ne na mutanen Allah a kwanaki na ƙarshe waɗanda suke nema ta wurin maganar annabci su fahimci dangantakar da ke tsakanin bautar talala ta shekara saba’in da annabcin shekara dubu biyu da ɗari uku. Gano annabcin shekara dubu biyu da ɗari uku a matsayin mafi tsawon kuma na ƙarshe daga cikin lokutan annabci, shi ne ƙin amincewa da muhimman gaskiyoyin tushen Adventism, kuma a lokaci guda ƙin ikon Ruhun Annabci. Yin da’awar cewa sa’ad da Millerites suka gabatar da mafi tsawon kuma na ƙarshe daga cikin lokutan annabci, cewa shi ne shekaru dubu biyu da ɗari uku, shi ne ƙin amincewa da tarihin da aka rubuta.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Ba mu da abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta yadda Ubangiji ya bishe mu, da kuma koyarwarsa cikin tarihinmu na da.” Life Sketches, 196.

Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.

Jibra’ilu ya zo domin ya ba Daniyel fahimtar wahayin “mareh” da na “chazon” duka, kuma ya umurci Daniyel ya rarrabe wahayin biyu a cikin tunaninsa, ko da yake a fili suna da dangantaka ta annabci. Wahayin ya ƙunshi masarautun annabcin Littafi Mai Tsarki da ke cikin surori na bakwai da na takwas, waɗanda suke maimaitawa da faɗaɗa game da waɗannan masarautu ɗaya a sura ta biyu. Bayanin ya haɗa da tattaunawar sama wadda ta wakilci wani wahayin a matsayin tattake Wuri Mai Tsarki na Allah da mutanensa, da kuma ɗayan wahayin na aikin maido da mutane da Wuri Mai Tsarki.

As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”

Yayin da Jibra’ilu ya gabatar da fassarar, wadda a ƙarshe ta zama jigon saƙon da Millerites suka yi shela, akwai dangantaka da ta kasance tsakanin wahayi biyu ɗin, wadda ya kamata a lura da ita daga waɗanda suke cika umarnin yin rabewar fassarar a cikin tunani. Ɗaya daga cikin bambance-bambancen ana wakilta ta wurin kalmomi biyu da duka ake fassara su da “ƙayyadadde.”

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.

> An ƙaddara mako saba’in a kan mutanenka da kuma a kan birninka mai tsarki, domin a kawo ƙarshen laifi, a kuma kawo ƙarshen zunubai, a kuma yi kafara saboda mugunta, a kuma shigar da adalci madawwami, a kuma cika wahayi da annabci, a kuma shafe Mafi Tsarki. Saboda haka ka sani, ka kuma fahimta, cewa tun daga fitowar umarni a mai da a kuma gina Urushalima har zuwa Almasihu, Yarima, za a yi mako bakwai, da kuma mako sittin da biyu: za a sāke gina titi, da katanga, ko da kuwa a cikin lokutan wahala. Kuma bayan mako sittin da biyu za a yanke Almasihu, amma ba saboda kansa ba: mutanen yariman da zai zo kuwa za su hallaka birnin da Wuri Mai Tsarki; ƙarshensa kuma zai kasance kamar ambaliya, har zuwa ƙarshen yaƙi kuma an ƙaddara lalacewa. Shi kuwa zai tabbatar da alkawari da masu yawa har mako guda ɗaya: a tsakiyar makon kuma zai sa hadaya da baiko su daina, kuma saboda yaɗuwar abubuwan ƙyama zai mai da shi kufai, har zuwa cikawa, abin da aka ƙaddara kuma za a zubo a kan wanda aka mai da kufai. Daniyel 9:24–27.

Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.

An ƙayyade makonni saba’in (shekaru ɗari huɗu da casa’in) a kan mutanen da kuma birni mai tsarki. Kalmar da aka fassara da “an ƙayyade” na nufin “an yanke”, kuma kalmar tana nuna wani lokaci ko jarrabawa ga Yahudawa da Urushalima. Haka kuma tana wakiltar lokacin tawaye da ya jawo hallakar Urushalima da kuma bautar shekaru saba’in. Sai aka “ƙayyade” shekaru ɗari huɗu da casa’in, suna farawa daga doka ta uku. Shekaru ɗari huɗu da casa’in na farko na tawaye suka jawo hare-hare uku na Nebukadnezzar, hallaka ta ƙarshe ta Urushalima, da watsewa da bautar shekaru saba’in na Isra’ila na zahiri a Babila ta zahiri.

The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.

Umurni na fari ya nuna ƙarshen bautar talala da farkon aikin sake gina Urushalima. Umurni na uku ya nuna farkon shekaru dubu biyu da ɗari uku. Zuwan mala’ika na fari ya nuna ƙarshen bautar talalar Isra’ila ta ruhaniya cikin Babila ta ruhaniya na tsawon shekaru dubu ɗaya da ɗari biyu da sittin, kuma ya nuna farkon wani zamani na shekaru arba’in da shida, sa’ad da Almasihu ya yi amfani da Millerites domin su fito daga bautar talala su kuma gina haikali na ruhaniya.

The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.

Kalmar da aka fassara sau biyu da “ƙaddararre” a ayoyi na ashirin da shida da ashirin da bakwai ita ce “charats,” kuma ma’anarta ita ce “raunata” da kuma “umarni.” A annabce an “ƙaddara” cewa papanci zai karɓi “rauni” mai kisa, a ƙarshen fushin farko. Ita ce wannan kalma ɗaya da Daniyel ya yi amfani da ita a sura ta goma sha ɗaya, aya ta talatin da shida.

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

> Sarkin kuma zai aikata bisa ga nufinsa; zai ɗaukaka kansa, ya kuma mai da kansa babba fiye da kowane allah, zai kuma yi magana da abubuwa masu banmamaki gāba da Allah na alloli, kuma zai yi nasara har sai an cika fushin: gama abin da aka ƙaddara dole ne a aikata shi. Daniyel 11:36.

In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”

A aya ta talatin da shida, “sarkin” shi ne papacy. Papacy ɗin za ta yi nasara har zuwa 1798, sa’ad da ta sami mummunan rauni nata mai kashewa. Sa’an nan ne “fushin” na fari zai “cika,” gama wannan “fushi” an “ƙaddara” (an hukunta) cewa za a “aikata” shi. A ƙarshen fushi na fari a kan mulkin arewacin Isra’ila, wanda ya fara a 723 BC ya kuma ƙare a 1798, papacy ta sami “mummunan rauni mai kashewa.” Kalmar “ƙaddara” na nufin “rauni.”

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

> Sai na ga ɗaya daga cikin kawunansa kamar an yi masa rauni har mutuwa; kuma aka warkar da rauninsa mai kashewa: sai dukan duniya ta yi mamaki ta bi dabbar. Ru’ya ta Yohanna 13:3.

The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.

Tsarin annabcin Millerites ya ta’allaka ne a kan ikon rushewa guda biyu: arna, sa’an nan kuma tsarin papacy. Sun fahimci cewa waɗannan ikoki guda biyu za su tattake Wuri Mai Tsarki da runduna, kamar yadda aka bayyana a cikin wahayin “chazon” na Daniyel sura ta takwas, aya ta goma sha uku.

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

> Sa’an nan na ji wani mai tsarki yana magana, sai wani mai tsarki ya ce wa wancan mai tsarkin da yake magana, Har yaushe ne wahayi game da hadaya ta kullum, da laifin kufurcin da ke jawo kufai, har a ba da haikali da rundunar sojoji a tattake su a ƙarƙashin ƙafa? Daniyel 8:13.

The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.

Ikon da ke hallakarwa na papanci zai tattake Wuri Mai Tsarki da rundunarsa na tsawon shekaru dubu ɗaya da ɗari biyu da sittin.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Amma harabar da take a wajen haikalin ka bar ta, kada kuma ka auna ta; gama an ba ta ga al’ummai: kuma za su tattake birni mai tsarki har tsawon watanni arba’in da biyu. Kuma zan ba wa shaiduna biyu iko, su kuma za su yi annabci kwana dubu ɗaya da ɗari biyu da sittin, sanye da tsummoki. Ru’ya ta Yohanna 11:2, 3.

At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.

A ƙarshen fushin farko a shekara ta 1798, annabci ya ƙaddara ya “jikkata” papanci. A cikin Daniyel tara, an wakilta wannan ƙaddarawa a ayoyi biyu na ƙarshe, kuma kalmar da aka fassara sau biyu da “ƙaddara” a waɗannan ayoyin tana da alaƙa da wahayin “chazon”, alhali kuwa kalmar da aka fassara da “ƙaddara” a aya ta ashirin da huɗu, kalmar Ibrananci ce dabam kuma tana da alaƙa da wahayin “mareh”. Daniyel, yana wakiltar mutanen Allah na kwanaki na ƙarshe, yana neman ya fahimci dangantakar da ke tsakanin waɗannan wahayi biyu, waɗanda Jibrilu ya gaya masa ya rarrabe su a cikin tunaninsa.

We will continue this subject in the next article.

Za mu ci gaba da wannan batu a makala ta gaba.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Allah ba ya ba mu wani sabon saƙo. Ya kamata mu yi shelar saƙon da a cikin 1843 da 1844 ya fito da mu daga sauran ikilisiyoyi.” Review and Herald, Janairu 19, 1905.

Back to Articles