Article

# The Book of Daniel - Number Forty

Littafin Daniyel - Lamba Arba’in

Paul

Bulrus

Author

Jeff Pippenger

Published

January 4, 2024

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Daniel chapter one, when overlaid with Daniel chapter four, represents the history of the first and second angels, from 1798 to 1844. In that history the book of Daniel was unsealed, and the portion that was unsealed was chapters seven, eight and nine. “Line upon line” chapters one, four and then seven through nine, illustrate the history of the Millerite movement of the first angel.

Daniel sura ta ɗaya, sa’ad da aka ɗora ta a kan Daniel sura ta huɗu, tana wakiltar tarihin mala’ika na fari da na biyu, daga 1798 zuwa 1844. A cikin wannan tarihin an buɗe littafin Daniel, kuma ɓangaren da aka buɗe shi ne surori na bakwai, takwas da tara. “Layi bisa layi,” sura ta ɗaya, ta huɗu, sa’an nan kuma ta bakwai zuwa ta tara, suna misalta tarihin motsin Millerite na mala’ika na fari.

In that history (1798 to 1844), the foundational truths of Adventism were established, and those truths were ultimately represented upon the 1843 pioneer chart. Nebuchadnezzar’s image of Daniel chapter two, is on the chart. The visions of Daniel seven and eight are on the chart. “The daily” of chapter eight is represented, as is the “seven times” of Leviticus twenty-six. The three Woes of Islam, as represented in Revelation chapter nine, are there. God forewarned repeatedly that those foundational truths would be attacked.

A cikin wannan tarihi (1798 zuwa 1844), an kafa muhimman gaskiyoyin Adventism, kuma a ƙarshe aka wakilta waɗannan gaskiyoyin a kan taswirar majagaba ta 1843. Siffar Nebukadnezzar ta Daniyel sura ta biyu tana a kan taswirar. Wahayin Daniyel bakwai da takwas suna a kan taswirar. An wakilta “na kullum” na sura ta takwas, haka kuma “sau bakwai” na Lawiyawa ashirin da shida. Masifun nan uku na Musulunci, kamar yadda aka wakilta su a Ru’ya ta Yohanna sura ta tara, suna nan. Allah ya yi gargaɗi sau da yawa cewa za a kai wa waɗannan muhimman gaskiyoyi hari.

> “Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> “Bari waɗanda suke tsayawa a matsayin masu tsaro na Allah a kan ganuwar Sihiyona su zama mutane masu iya hango hatsarori tun kafin su iso ga jama’a,—mutane masu iya bambance tsakanin gaskiya da kuskure, adalci da rashin adalci.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “An bayar da gargaɗi: Kada a bari wani abu ya shigo da zai girgiza tubalin bangaskiyar nan da muke ta gini a kai tun lokacin da saƙon ya zo a 1842, 1843, da 1844. Na kasance cikin wannan saƙo, kuma tun daga wancan lokaci nake tsaye a gaban duniya, mai aminci ga hasken da Allah ya ba mu. Ba mu da niyyar janye ƙafafunmu daga kan dandalin da aka sa su a kai ba, yayin da kowace rana muke neman Ubangiji da addu’a ta gaskiya da zafin rai, muna neman haske. Kuna tsammani zan iya watsar da hasken da Allah ya ba ni? Ya kamata ya kasance kamar Dutsen Zamani. Shi ne yake yi mini jagora tun lokacin da aka ba ni shi.” Review and Herald, Afrilu 14, 1903.

The work of the dirt brush man, that is to be accomplished with the participation of God’s last day people, is also represented by Isaiah, when he identifies the last day people and the work they are called to do, for the foundations were destined to be buried with error before the last days arrived.

Aikin mutumin da ke share datti, wanda za a cika tare da sa hannun mutanen Allah na kwanaki na ƙarshe, Ishaya ma ya wakilta, sa’ad da yake bayyana mutanen kwanaki na ƙarshe da kuma aikin da aka kira su su yi, domin an ƙaddara tushe su kasance an binne su da kuskure kafin kwanaki na ƙarshe su iso.

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Kuma waɗanda za su fito daga gare ka za su sāke gina tsofaffin kufan halaka; za ka ɗaga harsasan zamanai masu yawa; kuma za a kira ka, Mai gyaran gibin, Mai maido da hanyoyin da za a zauna a cikinsu. Ishaya 58:12.

The “old waste places,” refers to the doctrinal truths associated with the two desolating powers of paganism and papalism. The two desolating powers of paganism being followed by papalism is what William Miller used for his framework of every prophecy he presented.

“Daɗaɗɗun kufai,” yana nufin gaskiyoyin koyarwa da suke da alaƙa da ikonai biyu masu hallakarwa, wato na arna da na papanci. Waɗannan ikonai biyu masu hallakarwa—na arna wanda papanci ya biyo baya—su ne William Miller ya yi amfani da su a matsayin tsarin fahimtarsa ga kowace annabci da ya gabatar.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> Za su sāke gina kufan daɗaɗɗu, za su tā da wuraren hallaka na dā, kuma za su gyāra biranen da suka lalace, hallakar tsara-tsara masu yawa. Ishaya 61:4.

The structure of prophecy that is represented as the framework, is the history and relationship of those two powers. To restore “the paths to dwell in,” is the restoration of Miller’s framework, that was represented in his dream by the work of the dirt brush man. Isaiah used the illustration of the history of Ezra and those who returned from Babylon and repaired Jerusalem, to identify the restoration of the former desolations.

Tsarin annabci da aka wakilta a matsayin ginin tsari, shi ne tarihin da dangantakar waɗannan iko biyu. Maido da “hanyoyin zama a cikinsu,” shi ne maido da ginin tsarin Miller, wanda aka wakilta a mafarkinsa ta aikin mutumin da ke goge ƙasa da burushi. Ishaya ya yi amfani da misalin tarihin Ezra da waɗanda suka komo daga Babila suka kuma gyara Urushalima, domin ya bayyana maido da rusassun wurare na dā.

> Since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face, as it is this day. And now for a little space grace hath been showed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage. For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:7–9.

> Tun daga zamanin kakanninmu har zuwa yau mun kasance cikin babban laifi; saboda muguntar ayyukanmu kuwa, mu, sarakunanmu, da firistocinmu, an ba da mu cikin hannun sarakunan ƙasashe, ga takobi, ga bauta, ga ganima, da kuma ga kunyatar fuska, kamar yadda yake a yau. Yanzu kuma, na ɗan ƙanƙanin lokaci, an nuna mana alheri daga wurin Ubangiji Allahnmu, domin a bar mana ragowa su tsira, kuma a ba mu ƙusa a cikin tsattsarkan wurinsa, domin Allahnmu yă haskaka idanunmu, yă kuma ba mu ɗan farfaɗowa a cikin bautarmu. Gama mu bayi ne; duk da haka Allahnmu bai yashe mu ba a cikin bautarmu, sai dai ya shimfiɗa mana jinƙai a gaban sarakunan Farisa, domin yă ba mu farfaɗowa, yă sāke kafa gidan Allahnmu, yă gyara kufayensa, kuma yă ba mu katanga a Yahuza da Urushalima. Ezra 9:7–9.

Ezra and those who repaired Jerusalem, represent the “remnant” who are the restorers of the paths to dwell in, and they are those who are accomplishing the work in the context of the Leviticus twenty-six prayer, which Ezra references that “since the days of our fathers have we been in a great trespass unto this day; and for our iniquities have we, our kings, and our priests, been delivered into the hand of the kings of the lands, to the sword, to captivity, and to a spoil, and to confusion of face.” The “day” he is referring to is the “day” that the “remnant” of the last days restore the paths to dwell in.

Ezra da waɗanda suka gyāra Urushalima suna wakiltar “raguwar” nan da suke masu maido da hanyoyin da za a zauna a cikinsu, su ne kuma waɗanda suke cika aikin a cikin mahallin addu’ar Littafin Firistoci ta ashirin da shida, wadda Ezra ya ambata cewa, “tun daga kwanakin kakanninmu muka kasance cikin babban laifi har zuwa yau; kuma saboda muguntar ayyukanmu aka ba mu, mu da sarakunanmu da firistocinmu, ga hannun sarakunan ƙasashe, ga takobi, da kama zuwa bauta, da ganima, da kunyatar fuska.” “Ranar” da yake nufi ita ce “ranar” da “raguwar” kwanakin ƙarshe za su maido da hanyoyin da za a zauna a cikinsu.

Ezra’s remnant are the two witnesses who are resurrected at the end of three and a half days, and fulfill the Leviticus twenty-six prayer as illustrated by Daniel in chapter nine. When Ezra and his coworkers returned from exile and rebuilt Jerusalem, they typified the work of restoring Miller’s jewels, which is the work of restoring the foundational truths of Miller. For this reason, understanding the framework of Miller’s work is essential.

Ragowar Ezra su ne shaidu biyun nan da za a ta da su daga matattu a ƙarshen kwana uku da rabi, kuma suna cika addu’ar Lawiyawa ashirin da shida, kamar yadda Daniyel ya bayyana a sura ta tara. Sa’ad da Ezra da abokan aikinsa suka komo daga zaman bauta suka kuma sāke gina Urushalima, sun zama misali na aikin maido da jauharin Miller, wato aikin maido da gaskiyoyin tushe na Miller. Saboda wannan dalili, fahimtar tsari na aikin Miller abu ne mai muhimmanci ƙwarai.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 596.

> “Manzanni sun yi gini a kan tabbataccen harsashi, wato Dutsen Zamani. Zuwa ga wannan harsashi suka kawo duwatsun da suka fasa daga duniya. Ba tare da cikas ba ne magina suka yi aiki. An mai da aikinsu mai matuƙar wuya ƙwarai saboda adawar maƙiyan Almasihu. Dole suka yi gwagwarmaya da tsattsauran ra’ayi, son zuciya, da ƙiyayyar waɗanda suke gini a kan harsashi na ƙarya. Da yawa daga cikin waɗanda suka yi aiki a matsayin maginan ikkilisiya za a iya kwatanta su da maginan katanga a zamanin Nehemiya, waɗanda aka rubuta game da su cewa: ‘Su kuwa waɗanda suke gina katangar, da waɗanda suke ɗaukar kaya, tare da waɗanda suke lodi, kowa da hannu ɗaya yana aiki a aikin, da ɗaya hannun kuma yana riƙe da makami.’ Nehemiya 4:17.” Ayyukan Manzanni, 596.

In both passages of Isaiah, the work is to raise up the foundations and desolations of many generations. Isaiah is identifying a spiritual work that was illustrated by the literal work. The foundations were to be guarded, but instead they were eventually totally covered up by a false foundation of counterfeit jewels. Those who Isaiah identifies are restoring the foundational truths of the Millerites, not literal bricks and stones. The symbol of those truths is Miller’s framework of the two desolating powers which trampled down the sanctuary and the host for “seven times.”

A cikin duka sassan Ishaya, aikin shi ne a ɗaga harsashai da kufaice-kufaicen tsara masu yawa. Ishaya yana bayyana wani aiki na ruhaniya da aikin zahiri ya kasance misalinsa. Ya kamata a kiyaye harsashan, amma a maimakon haka daga baya an rufe su gaba ɗaya da harsashi na ƙarya na duwatsu masu daraja na jabun kwaikwayo. Waɗanda Ishaya ya nuna suna maido da muhimman gaskiyoyin tushe na Millerites ne, ba tubali da duwatsu na zahiri ba. Alamar waɗannan gaskiyoyin ita ce tsarin Miller na ikonai biyu masu hallakarwa waɗanda suka tattake Wuri Mai Tsarki da runduna har “lokuta bakwai.”

That work of restoration is represented as raising up “the foundations” and “desolations of many generations,” and represents the prophetic work of restoring the foundational truths through the methodology that brings prophetic line upon prophetic line, from here a little and there a little. The work of reestablishing the foundations and desolations is the work of presenting and defending the original truths represented upon the 1843 and 1850 pioneer charts, which are the two tables of Habakkuk chapter two. And the work is accomplished with the latter rain methodology of “line upon line”. It is the work of returning to Jeremiah’s old paths in the controversy of those who wish to uphold a counterfeit foundation, as represented by the false jewels of Miller’s dream.

Ana wakiltar wannan aikin maidowa da tayar da “tushe-tushe” da “kango na ƙarni da yawa,” kuma yana wakiltar aikin annabci na maido da muhimman gaskiyoyi ta wurin tsarin da ke kawo layi bisa layi na annabci, kaɗan daga nan kuma kaɗan daga can. Aikin sake kafa tushe-tushe da kango shi ne aikin gabatarwa da kare asalin gaskiyoyin da aka wakilta a kan taswirorin majagaba na 1843 da 1850, waɗanda su ne alluna biyu na Habakkuk sura ta biyu. Kuma ana cika aikin ta wurin tsarin ruwan sama na ƙarshen zamani na “layi bisa layi”. Shi ne aikin komawa ga tsoffin hanyoyi na Irmiya a cikin gardamar waɗanda suke so su ɗaukaka tushen ƙarya, kamar yadda aka wakilta ta wurin duwatsu masu daraja na ƙarya a mafarkin Miller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Maƙiyi yana ƙoƙarin karkatar da tunanin ’yan’uwanmu maza da mata daga aikin shirya mutane su tsaya a waɗannan kwanaki na ƙarshe. Karyace-karyacensa an tsara su ne domin su janye tunani daga haɗurra da kuma ayyukan wajibi na wannan lokaci. Suna ɗaukar hasken da Almasihu ya zo daga sama domin ya ba Yohanna saboda mutanensa kamar ba kome ba. Suna koyar da cewa al’amuran da suke gab da fuskantarmu ba su da isasshen muhimmanci da za a ba su kulawa ta musamman. Suna warware gaskiyar da ta samo asali daga sama, kuma suna ƙwace wa mutanen Allah abin da suka taɓa fuskanta a baya, suna ba su a maimakonsa wata ilimin ƙarya.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Ga abin da Ubangiji ya ce, Ku tsaya a kan hanyoyi, ku duba, ku kuma tambaya game da tsofaffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta.’ Irmiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Kada wani ya nemi yayyage tubalan tushen bangaskiyarmu—tushen da aka kafa a farkon aikinmu ta wurin nazarin Kalma cikin addu’a da kuma ta wurin wahayi. A kan waɗannan tushe muka kasance muna ginawa cikin shekaru hamsin da suka gabata. Mutane za su iya ɗauka cewa sun gano wata sabuwar hanya kuma za su iya kafa tushen da ya fi ƙarfi fiye da wanda aka riga aka kafa. Amma wannan babban ruɗu ne. Ba wani mutum da zai iya kafa wani tushe dabam sai wanda aka riga aka kafa.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “A dā mutane da yawa sun yunƙura wajen gina sabon bangaskiya, wajen kafa sabbin ƙa’idoji. Amma har yaushe ginin nasu ya tsaya? Ba da daɗewa ba ya rushe, gama ba a kafa shi a bisa Dutsen nan ba.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ashe, almajirai na farko ba su daɗe suna fuskantar maganganun mutane ba? Ashe, ba dole ne su saurari koyarwar ƙarya ba, sa’an nan kuma, bayan sun yi dukan abin da ya wajaba, su tsaya daram, suna cewa: ‘Gama ba mai iya sa wani harsashi dabam sai wanda aka riga aka sa ba’? 1 Korintiyawa 3:11.”

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Saboda haka ya wajaba mu riƙe farkon tabbacin bangaskiyarmu da ƙarfi har zuwa ƙarshe. An aiko da kalmomi na iko daga wurin Allah da kuma Almasihu zuwa ga wannan jama’a, suna fitar da su daga duniya, batu bayan batu, zuwa cikin haske bayyananne na gaskiyar wannan zamani. Da leɓɓa da aka taɓa da wuta mai tsarki, bayin Allah sun yi shelar saƙon. Furucin Allah ya sa hatiminsa a kan sahihancin gaskiyar da aka yi shela game da ita.” Testimonies, juzu’i na 8, 296, 297.

The “work of preparing a people to stand in the last days,” is the work associated with the two prophecies of Ezekiel in chapter thirty-seven. A message is delivered by Isaiah’s voice in the wilderness, and the first message of Ezekiel brings those that have been dead in the street of the city of Sodom and Egypt for three-and-a-half days together. They then recognize they have been in Matthew’s tarrying time of the parable of the ten virgins. They then hear the call given to Jeremiah to separate the precious from the vile if they wish to return. They also recognize that Daniel’s prayer in chapter nine as present truth. Therefore if and when they choose to return by accepting and accomplishing the conditions of the gospel, then they receive Ezekiel’s second message and stand upon their feet a mighty army.

“Aikin shirya mutane su tsaya a kwanaki na ƙarshe,” shi ne aikin da yake da alaƙa da annabce-annabce guda biyu na Ezekiyel a sura ta talatin da bakwai. Ana isar da saƙo ta bakin muryar Ishaya a jeji, kuma saƙon farko na Ezekiyel yana tattara waɗanda suka mutu a kan titin birnin Saduma da Masar na kwana uku da rabi. Sa’an nan kuma suka gane cewa sun kasance cikin lokacin jinkirin da ke cikin misalin budurwai goma na Matiyu. Sa’an nan kuma suka ji kiran da aka ba Irmiya na rarrabe abin daraja daga abin banza idan suna so su komo. Haka kuma suka gane cewa addu’ar Daniyel a sura ta tara gaskiya ce ta yanzu. Saboda haka, idan kuma lokacin da suka zaɓi komowa ta wurin karɓa da cika sharuɗɗan bishara, sai su karɓi saƙo na biyu na Ezekiyel, su tsaya a ƙafafunsu a matsayin runduna mai ƙarfi.

The “work of preparing a people to stand in the latter days” is accomplished through the latter rain methodology of “line upon line.” That work involves a work of restoring the Millerite truths that are represented on the 1843 and 1850 pioneer charts. Those two charts are Habakkuk’s two tables and they are to be laid upon one another (line upon line), and in so doing the two charts represent the foundational truths that are to be restored in the last days by the dirt brush man.

“Aikin shirya wata al’umma domin su tsaya a kwanaki na ƙarshe” ana cika shi ne ta hanyar tsarin ruwan sama na ƙarshe na “layi bisa layi.” Wannan aiki ya ƙunshi aikin mayar da gaskiyoyin Milleriyawa da ake wakilta a kan jadawalan majagaba na 1843 da 1850. Waɗannan jadawalan biyu su ne alluna biyu na Habakkuk, kuma ya kamata a ɗora su ɗaya a kan ɗaya (layi bisa layi), kuma ta haka jadawalan biyu suna wakiltar muhimman gaskiyoyin tushe da za a mayar a kwanaki na ƙarshe ta wurin mutumin goga ƙura.

When brought together, line upon line, they identify the mistake in the 1843 chart, which was thereafter corrected upon the 1850 chart. When considered as one table (line upon line) they then represent both the experience of God’s people and the hidden history of the seven thunders, for together they illustrate the first disappointment, the tarrying time, the Midnight Cry, and October 22, 1844, and the great disappointment.

Sa’ad da aka haɗa su wuri guda, layi bisa layi, suna bayyana kuskuren da yake cikin taswirar 1843, wanda daga baya aka gyara a cikin taswirar 1850. Sa’ad da aka ɗauke su a matsayin tebur guda ɗaya (layi bisa layi), sai su wakilci duka kwarewar mutanen Allah da kuma ɓoyayyen tarihin tsawoyi bakwai, gama tare suna bayyana baƙin ciki na farko, lokacin jinkiri, Kiran Tsakar Dare, da 22 ga Oktoba, 1844, da babban baƙin ciki.

It is the first disappointment, Midnight Cry and great disappointment that is the hidden history of the seven thunders. It is the structure of truth, for truth is based upon the first and last letter of the Hebrew word “truth” being the same as is the first and last disappointment of that history. The middle and thirteenth letter is a symbol of rebellion as represented by those who reject the message of the Midnight Cry. The two charts when brought together provide two witnesses to the prophetic truths of the Millerites that are to be restored by the dirt brush man, but they also identify the experience that typifies the experience of the one hundred and forty-four thousand.

Abin da yake tarihin ɓoye na tsawarori bakwai shi ne baƙin cikin farko, Kiran Tsakar Dare, da babban baƙin ciki. Shi ne ginin gaskiya, gama gaskiya ta ta’allaka ne a kan kasancewar harafin farko da na ƙarshe na kalmar Ibrananci “gaskiya” iri ɗaya ne, kamar yadda baƙin cikin farko da na ƙarshe na wannan tarihin suke. Harafi na tsakiya, wato na goma sha uku, alama ce ta tawaye, kamar yadda yake wakiltuwa a cikin waɗanda suka ƙi saƙon Kiran Tsakar Dare. Jadawalai biyun idan aka haɗa su tare suna ba da shaidu biyu ga gaskiyoyin annabci na Milleriyawa waɗanda mutumin goga mai ƙura zai maido da su, amma kuma suna bayyana ƙwarewar da take wakiltar ƙwarewar dubu ɗari da arba’in da huɗu.

Those called to be the ensign (the one hundred and forty-four thousand) were confronted with their first disappointment on July 18, 2020, and then in July of 2023, they were then presented with a message from a voice crying in the wilderness. The voice was calling them to return.

Waɗanda aka kira su zama alama (ɗari da arba’in da huɗu da dubu) sun fuskanci baƙin cikinsu na farko a ranar 18 ga Yuli, 2020, sannan kuma a cikin Yulin 2023, aka gabatar musu da saƙo daga wata murya mai kira a cikin jejin. Muryar tana kiran su su komo.

It is at this point in the hidden history of the seven thunders that rebellion will be manifested, for the next waymark is when the dirt brush man gathers the jewels and casts them into the casket. They then shine ten times brighter. At that point Miller was awakened. When the virgins (Miller) awake, it is too late. The restoration of the desolations of many generations is a work that the two witnesses must participate in. That work is now being carried out.

A wannan mataki ne a cikin ɓoyayyen tarihin tsãwa bakwai za a bayyanar da tawaye, gama alamar hanya ta gaba ita ce lokacin da mutumin goga datti ya tattara jauharai ya jefa su cikin akwatin adanawa. Sa’an nan kuma sai su yi haske sau goma fiye da dā. A wannan lokaci ne aka farkar da Miller. Sa’ad da budurwai (Miller) suka farka, ya riga ya makara. Maido da kufai na tsararraki masu yawa aiki ne da shaidu biyun dole su shiga cikinsa. Ana aiwatar da wannan aiki yanzu.

William Miller’s framework of the prophecies represented by the vision of the Ulai River, of Daniel chapters seven, eight and nine was the two desolating powers of paganism and papalism and the framework for Future for America is paganism (the dragon), followed by papalism (the beast) and apostate Protestantism (the false prophet). The key that establishes both frameworks is the writings of the apostle Paul. The apostle Paul was the prophetic voice that connected ancient Israel with spiritual Israel. Before his conversion, Paul’s name was Saul, which means “selected” or “set forth”.

Tsarin annabce-annabcen William Miller, kamar yadda wahayin Kogin Ulai ya wakilta, na Daniel surori bakwai, takwas, da tara, shi ne iko biyu masu lalatarwa na arna da na papanci; kuma tsarin Future for America kuwa shi ne arna (macijin), sannan papanci (dabbar), da Furotestananci mai ridda (annabin ƙarya). Mabudin da yake tabbatar da duka waɗannan tsare-tsare shi ne rubuce-rubucen manzo Bulus. Manzo Bulus shi ne muryar annabci da ta haɗa Isra’ila ta dā da Isra’ila ta ruhaniya. Kafin tubarsa, sunan Bulus shi ne Saul, wanda yake nufin “zaɓaɓɓe” ko “wanda aka gabatar.”

Paul was chosen (selected) to be the apostle to the Gentiles, and he was chosen among other things for his understanding of the Old Testament. Writing the majority of the New Testament, there is no other of the New Testament authors who possessed the understanding of the Old Testament as did Paul. He was chosen to lead out in presenting the gospel to the Gentiles, but he was also chosen to establish the relationship of the prophetic histories of the Old Testament with the prophetic history that followed the time period of the cross. Without Paul’s testimony the prophetic understanding of the Millerites, and that of Future for America would be non-existent. In the very history where literal Israel was divorced as God’s chosen people, Paul was chosen to identify that ancient Israel, though then divorced from God, was the symbol of the prophetic history of spiritual Israel. The necessary prophetic rules for the movements of the first and third angels are based primarily upon the writings of the apostle Paul.

An zaɓi Bulus (aka zaɓe shi) ya zama manzo zuwa ga Al’ummai, kuma an zaɓe shi, a cikin sauran abubuwa, saboda fahimtarsa ta Tsohon Alkawari. Da yake ya rubuta mafi yawan Sabon Alkawari, babu wani daga cikin marubutan Sabon Alkawari da ya mallaki fahimtar Tsohon Alkawari kamar yadda Bulus ya yi. An zaɓe shi ya jagoranci wajen gabatar da bishara ga Al’ummai, amma kuma an zaɓe shi ya kafa dangantakar tarihohin annabci na Tsohon Alkawari da tarihin annabci da ya biyo bayan lokacin gicciye. Ba tare da shaidar Bulus ba, fahimtar annabci ta Milleriyawa, da kuma ta Future for America, ba za ta kasance ba sam. A cikin wannan tarihin dai inda aka sake Isra’ila ta zahiri daga matsayin mutanen da Allah ya zaɓa, an zaɓi Bulus ya bayyana cewa tsohuwar Isra’ila, ko da yake a lokacin an raba ta da Allah, alama ce ta tarihin annabci na Isra’ila ta ruhaniya. Muhimman ƙa’idojin annabci na ƙungiyoyin mala’ika na fari da na uku sun ta’allaka ne da farko bisa ga rubuce-rubucen manzo Bulus.

For this reason, we will consider some of the prophetic principles that are identified by Paul that impacted the message of the Millerites, that was set within the framework of two desolating powers, and in so doing we will also consider how those principles impact upon the framework of three desolating powers.

Saboda wannan dalili, za mu yi la’akari da wasu daga cikin ƙa’idodin annabci da Bulus ya bayyana waɗanda suka yi tasiri ga saƙon Millerites, wanda aka shimfiɗa a cikin tsarin iko biyu masu hallakarwa; kuma, a yin haka, za mu kuma yi la’akari da yadda waɗannan ƙa’idodin suke tasiri a kan tsarin iko uku masu hallakarwa.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:1–10.

> Bugu da ƙari, ’yan’uwa, ba na so ku kasance cikin jahilci, cewa dukan kakanninmu sun kasance ƙarƙashin gajimare, kuma duka suka ratsa ta cikin teku; kuma duka aka yi musu baftisma zuwa ga Musa cikin gajimaren da cikin teku; kuma duka suka ci abinci na ruhaniya guda ɗaya; kuma duka suka sha abin sha na ruhaniya guda ɗaya: gama sun sha daga wannan Dutsen ruhaniya wanda ya bi su: kuma Dutsen nan shi ne Almasihu. Amma da yawa daga cikinsu Allah bai ji daɗinsu ba: gama aka hallaka su a jeji. To, waɗannan abubuwa sun zama misalanmu, domin kada mu yi kwaɗayin mugayen abubuwa, kamar yadda su ma suka yi kwaɗayi. Kada kuma ku zama masu bautar gumaka, kamar yadda waɗansu daga cikinsu suka kasance; kamar yadda yake a rubuce yake cewa, Mutanen suka zauna domin su ci su sha, suka kuma tashi domin su yi wasa. Kada kuma mu yi fasikanci, kamar yadda waɗansu daga cikinsu suka yi, har mutum dubu ashirin da uku suka faɗi a rana guda. Kada kuma mu gwada Almasihu, kamar yadda waɗansu daga cikinsu su ma suka gwada shi, kuma macizai suka hallaka su. Kada kuma ku yi gunaguni, kamar yadda waɗansu daga cikinsu su ma suka yi gunaguni, kuma mai hallakarwa ya hallaka su. To, dukan waɗannan abubuwa sun faru da su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu waɗanda ƙarshen duniya ya riske mu. 1 Korintiyawa 10:1–10.

In ten short verses, Paul identifies that the rite of baptism was typified at the Red Sea crossing, that the Rock which followed ancient Israel, was a “spiritual Rock,” and that it was Christ. He identifies that ancient Israel was the example for those living in the last days. This passage is a warning, and the passage is a point of controversy between those who uphold truth and those who oppose truth. Adventist theologians teach that Paul was simply identifying that the histories of ancient Israel were illustrating moral lessons that needed to be understood by those living in the last days, but they insist Paul was not identifying that the histories of literal Israel were actually to be repeated by spiritual Israel. Sister White often uses this passage to confirm exactly what Paul meant.

A cikin gajerun ayoyi goma, Bulus ya bayyana cewa an yi wa al’adar baftisma kwatanci a cikin ƙetare Bahar Maliya, cewa Dutsen da ya bi Isra’ila ta dā “Dutse na ruhaniya” ne, kuma cewa shi ne Almasihu. Ya kuma bayyana cewa Isra’ila ta dā ta kasance abin misali ga waɗanda suke rayuwa a kwanaki na ƙarshe. Wannan nassi gargaɗi ne, kuma wannan nassi batu ne na jayayya tsakanin waɗanda suke tsayawa ga gaskiya da waɗanda suke hamayya da gaskiya. Masanan tauhidin Adventist suna koyar da cewa Bulus yana kawai bayyana ne cewa tarihin Isra’ila ta dā yana nuna darussa na ɗabi’a da ya wajaba waɗanda suke rayuwa a kwanaki na ƙarshe su fahimta, amma suna nacewa cewa Bulus bai bayyana cewa tarihin Isra’ila ta zahiri za a maimaita shi a zahiri ta wurin Isra’ila ta ruhaniya ba. Sister White sau da yawa tana amfani da wannan nassi domin tabbatar da ainihin abin da Bulus yake nufi.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Kowanne daga cikin annabawan dā ya yi magana ƙasa da nashi zamani fiye da namu, domin annabcin da suka yi yana da ƙarfi a gare mu. ‘Yanzu kuwa dukan waɗannan abubuwa sun faru a kansu domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu da ƙarshen duniya ya riske mu.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, amma dominmu suka yi hidimar waɗannan abubuwa, waɗanda yanzu aka ba ku labarinsu ta bakin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki wanda aka aiko daga sama; waɗannan abubuwa kuwa mala’iku suna marmarin su leƙa cikinsu.’ 1 Bitrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Littafi Mai Tsarki ya tara taskokinsa, ya kuma ɗaure su wuri guda domin wannan tsara ta ƙarshe. Dukan manyan al’amura da muhimman ayyuka na tarihin Tsohon Alkawari sun kasance, kuma suna ci gaba da maimaita kansu a cikin ikkilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 3, 338, 339.

The “great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days,” is how Sister White summarizes Paul’s meaning in the verses. In an attempt to undermine Paul’s identification of ancient Israel as symbolically illustrating literal Israel’s history, Satan has foisted two primary attacks against this prophetic principle. The first, that I already mentioned, is the claim that Paul was simply identifying that those histories represented moral lessons. That false teaching is a half-truth, and a half-truth is not truth at all. It is true that the moral lessons that might be derived from the history of ancient Israel, is for the benefit of those living in the last days, but when that is used to deny that those histories are also an illustration of events that will be repeated, it becomes a half-truth, which is designed to deny the truth.

“Manyan al’amura da manyan mu’amaloli masu tsarki na tarihin Tsohon Alkawari sun kasance, kuma suna ci gaba da maimaita kansu a cikin ikilisiya a waɗannan kwanaki na ƙarshe,” haka Sister White ta taƙaita ma’anar Bulus a cikin ayoyin. A yunƙurin rusa yadda Bulus ya bayyana Isra’ila ta dā a matsayin abin kwatanci da ke nuna tarihin Isra’ila ta zahiri, Shaiɗan ya ƙaddamar da manyan hare-hare guda biyu a kan wannan ƙa’idar annabci. Na farko, wanda na riga na ambata, shi ne da’awar cewa Bulus kawai yana nuna cewa waɗannan tarihohi suna wakiltar darussa na ɗabi’a ne. Wannan koyarwar ƙarya rabin-gaskiya ce, kuma rabin-gaskiya ba gaskiya ba ce ko kaɗan. Gaskiya ne cewa darussan ɗabi’a da za a iya ciro daga tarihin Isra’ila ta dā suna domin amfanin waɗanda ke rayuwa a kwanaki na ƙarshe, amma sa’ad da ake amfani da hakan don musun cewa waɗannan tarihohi su ma kwatanci ne na abubuwan da za a maimaita, sai ya zama rabin-gaskiya, wadda aka tsara domin musun gaskiya.

> “A blessing or a curse is now before the people of God—a blessing if they come out from the world and are separate, and walk in the path of humble obedience; and a curse if they unite with the idolatrous, who trample upon the high claims of heaven. The sins and iniquities of rebellious Israel are recorded and the picture presented before us as a warning that if we imitate their example of transgression and depart from God we shall fall as surely as did they. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’” Testimonies, volume 1, 609.

> “Yanzu albarka ko kuwa la’ana tana gaban mutanen Allah—albarka idan suka fito daga duniya suka keɓantu, su kuma yi tafiya a cikin hanyar tawali’u da biyayya; kuma la’ana idan suka haɗa kansu da masu bautar gumaka, waɗanda suke take manyan haƙƙoƙin sama. An rubuta zunubai da mugayen ayyukan Isra’ila mai tawaye, kuma an gabatar mana da hoton a matsayin gargaɗi cewa idan muka kwaikwayi misalinsu na saɓo muka kuma kauce daga Allah, lalle za mu fāɗi kamar yadda su ma suka fāɗi. ‘To, dukan waɗannan abubuwa sun faru da su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, a kanmu waɗanda iyakar zamani ta riske su.’” Testimonies, juzu’i na 1, 609.

One truth is not to be used to deny another truth, for when it is, it turns the truth of God into a lie.

Ba za a yi amfani da wata gaskiya domin a musanta wata gaskiya ba, domin idan aka yi haka, ana mai da gaskiyar Allah ƙarya.

> “One saying of the Saviour must not be made to destroy another.” The Great Controversy, 371.

> “Kada a sa wata magana guda ta Mai Ceto ta rushe wata.” The Great Controversy, 371.

The teaching that ancient Israel’s history represents moral lessons alone, is often used by Adventist theologians to destroy God’s prophetic Word, and it is one of the half-truths that is included in the dish of fables prepared to deceive God’s people into receiving a lie, and the lie they receive is identified in the writings of the apostle Paul.

Koyarwar cewa tarihin Isra’ila ta dā yana wakiltar darussan ɗabi’a kaɗai, malaman tauhidi na Adventist sukan yi amfani da ita sau da yawa domin su rushe Kalmar annabcin Allah, kuma tana ɗaya daga cikin rabin-gaskiyoyin da aka haɗa a cikin abincin tatsuniyoyi da aka shirya domin a ruɗi mutanen Allah su karɓi ƙarya, kuma ƙaryar da suke karɓa an bayyana ta a cikin rubuce-rubucen manzo Bulus.

The other primary attack against the principle that the history of ancient Israel illustrates the history of modern Israel was invented by Jesuits during the history of the counter reformation, and it consists of agreeing to the idea that the history of ancient Israel is repeated. The Jesuit lie is that the history is literally repeated, not spiritually repeated. The lie was invented as a way to prevent an understanding that the pope of Rome is the antichrist of Bible prophecy, for the teaching assents to the truth that there is an antichrist in the last days, but it argues that the antichrist is represented by a literal power, not a spiritual power. The whore in Revelation seventeen, who has mystery Babylon written on her forehead, would then be a whore that arises in the literal land of Babylon, which today is Iraq.

Wani babban hari kuma a kan ƙa’idar cewa tarihin Isra’ila ta dā yana misalta tarihin Isra’ila ta zamani, ’yan Jesuit ne suka ƙirƙira shi a lokacin tarihin Gyarawar-Katolika ta martani, kuma ya ƙunshi amincewa da ra’ayin cewa tarihin Isra’ila ta dā yana maimaituwa. Ƙaryar Jesuit ita ce, ana maimaita tarihin a zahiri ne, ba a ruhance ba. An ƙirƙiri wannan ƙarya a matsayin hanya ta hana fahimtar cewa fafaroma na Roma shi ne maƙiyin Almasihu na annabcin Littafi Mai Tsarki, gama wannan koyarwar tana yarda da gaskiyar cewa akwai maƙiyin Almasihu a kwanaki na ƙarshe, amma tana jayayya cewa maƙiyin Almasihun yana wakiltuwa ne da iko na zahiri, ba iko na ruhaniya ba. Karuwar nan a Ru’ya ta Yohanna sha bakwai, wadda take da rubutun asirin Babila a goshinta, to, a haka za ta zama karuwa ce da ta tashi a ƙasar Babila ta zahiri, wadda a yau ita ce Iraki.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Waɗanda suka ruɗe cikin fahimtarsu game da Kalmar, waɗanda suka kasa ganin ma’anar magabcin Almasihu, lalle za su sanya kansu a gefen magabcin Almasihu.” Kress Collection, 105.

The pope is a literal person, representing a literal power (the Catholic church), but he and his organization has been prophetically identified by literal Babylon, and can only be correctly identified when the subject of the antichrist is set forth as the spiritual fulfillment of a literal example. Paul identified that literal Israel illustrates spiritual Israel, but it was not a new prophetic truth that he presented, for his understanding was generally based upon the Old Testament, and it is there that his testimony is grounded.

Fafaroma mutum ne na zahiri, yana wakiltar iko na zahiri (Ikilisiyar Katolika), amma a annabce an ayyana shi da ƙungiyarsa ta wurin Babila ta zahiri, kuma za a iya gane su daidai ne kaɗai sa’ad da aka bayyana batun magabcin Almasihu a matsayin cikar ruhaniya ta misali na zahiri. Bulus ya nuna cewa Isra’ila ta zahiri tana kwatanta Isra’ila ta ruhaniya, amma wannan ba sabuwar gaskiyar annabci ba ce da ya gabatar, domin fahimtarsa gaba ɗaya ta ta’allaka ne bisa Tsohon Alkawari, kuma a can ne shaidarsa take kafuwa.

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.

> Ga abin da Ubangiji, Sarkin Isra’ila, da Mai-fansarsa, Ubangijin rundunoni, ya ce: Ni ne na fari, ni ne na ƙarshe; ban da ni kuwa babu wani Allah. Wane ne kuma, kamatata, da zai yi kira, ya bayyana shi, ya kuma tsara shi a gabana, tun da na kafa mutanen dā? Kuma abubuwan da suke zuwa, da waɗanda za su zo, bari su bayyana musu su. Kada ku ji tsoro, kada kuma ku firgita: ban gaya muku ba tun wancan lokaci, ban kuwa bayyana shi ba? Ku ne ma shaiduna. Akwai wani Allah ban da ni? I, babu wani Allah; ban san ko ɗaya ba. Ishaya 44:6–8.

We are to be Christ’s witnesses, as was Paul, that the Alpha and Omega appointed not only ancient Israel, but all the biblical ancient people as symbols to show “the things that are coming,” upon those who live in the last days. Paul was an expert on the Old Testament, and he was raised up to be the prophetic connecting link between the dispensation of literal and spiritual Israel. It was his writings that guided those who understood the increase of knowledge at the time of the end in 1798, and also in 1989.

An na kira mu mu zama shaidun Almasihu, kamar yadda Bulus ya kasance, cewa Alfa da Omega ya naɗa ba Isra’ila ta dā kaɗai ba, amma dukan mutanen dā na Littafi Mai Tsarki a matsayin alamomi domin su nuna “abubuwan da za su auku,” ga waɗanda suke rayuwa a kwanakin ƙarshe. Bulus ƙwararre ne a kan Tsohon Alkawari, kuma an tashe shi ne domin ya zama mahaɗin annabci tsakanin tsarin zamanin Isra’ila ta zahiri da ta ruhaniya. Rubuce-rubucensa ne suka shiryar da waɗanda suka fahimci ƙaruwa ta ilimi a lokacin ƙarshe a shekara ta 1798, da kuma a shekara ta 1989.

Ancient literal Babylon, the ancient children of the east, ancient Egypt, ancient Greece, and the ancient Medo-Persian empire are symbols of spiritual powers at the end of the world. The ancient symbols are the literal that precedes, and represent, the spiritual that follows. Paul goes so far as to identify that literal Adam symbolized spiritual Adam (who is Christ).

Babila ta dā ta zahiri, tsoffin ’ya’yan gabas, tsohuwar Masar, tsohuwar Girka, da tsohuwar daular Mediya da Farisa alamu ne na ikokin ruhaniya a ƙarshen duniya. Tsofaffin alamu su ne na zahiri waɗanda suke gabata, kuma suna wakiltar, na ruhaniya da suke biye. Bulus ma ya kai ga bayyana cewa Adamu na zahiri ya kasance alamar Adamu na ruhaniya (wanda shi ne Almasihu).

> And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Corinthians 15:45–49.

> Haka kuma a rubuce yake, Mutum na fari, Adamu, an mai da shi rai mai rai; Adamu na ƙarshe kuwa an mai da shi ruhu mai ba da rai. Amma ba abin da yake na ruhaniya ne ya fara ba, sai dai abin da yake na halitta; bayan haka kuma abin da yake na ruhaniya. Mutum na fari daga ƙasa yake, na ƙasa ne: mutum na biyu kuwa Ubangiji ne daga sama. Kamar yadda na ƙasa yake, haka su ma waɗanda suke na ƙasa suke: kuma kamar yadda na samaniya yake, haka su ma waɗanda suke na samaniya suke. Kuma kamar yadda muka ɗauki surar na ƙasa, haka kuma za mu ɗauki surar na samaniya. 1 Korintiyawa 15:45–49.

There are some very profound lessons Paul is teaching concerning the first and last Adam, but we are simply identifying the principle which he sets forth very clearly in the passage, when he states, “that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.” The literal, which Paul here identifies as “natural,” is first, and the spiritual is last. Literal Israel was first, and natural, and spiritual Israel comes “afterward.”

Akwai wasu darussa masu zurfin gaske da Bulus yake koyarwa game da Adamu na farko da na ƙarshe, amma abin da muke yi kawai shi ne fayyace ƙa’idar da ya gabatar sarai a cikin wannan nassi, sa’ad da ya ce, “ba abin da yake na ruhaniya ne ya fara ba, sai dai abin da yake na halitta; sa’an nan kuma daga baya abin da yake na ruhaniya.” Abin zahiri, wanda Bulus ya kira a nan “na halitta,” shi ne na farko, kuma abin na ruhaniya shi ne na ƙarshe. Isra’ila na zahiri ce ta fara, kuma ta halitta ce, kuma Isra’ila ta ruhaniya tana zuwa “daga baya.”

Literal Babylon precedes spiritual Babylon. The next important point that is emphasized in Paul’s writings is the point in history when the change from literal to spiritual is to be applied. It is the time period of the cross when the prophetic change from literal to spiritual is identified.

Babila ta zahiri tana gabatar da Babila ta ruhaniya. Muhimmin batu na gaba da aka jaddada a rubuce-rubucen Bulus shi ne wane lokaci a cikin tarihi ne ya kamata a aiwatar da wannan sauyi daga zahiri zuwa ruhaniya. Lokacin gicciye ne, wanda a cikinsa ake gane sauyin annabci daga zahiri zuwa ruhaniya.

> For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Galatians 3:26–29.

> Gama duk ‘ya’yan Allah ne ta wurin bangaskiya cikin Almasihu Yesu. Gama dukan waɗanda aka yi wa baftisma cikin Almasihu sun yafa Almasihu. Babu Bayahude ko Bagarike, babu bawa ko ‘yantacce, babu namiji ko mace: gama dukanku ɗaya ne cikin Almasihu Yesu. Kuma in kuna na Almasihu ne, to, ku zuriyar Ibrahim ne, kuma magada bisa ga alkawari. Galatiyawa 3:26–29.

It matters not what your birthright might be, if and when you accept Christ, you then become the seed of Abraham. You are not literal Israel; you are spiritual Israel. The transition from literal to spiritual was the cross. Paul divides mankind into two classes. Each class has their own covenant, each are descendants of Abraham. Each has a city that represents their family and covenant. Each is either a son of literal Adam or spiritual Adam.

Ba kome ba ne ko wane irin hakkin haihuwarka yake ba; idan kuma lokacin da ka karɓi Almasihu, a sa’an nan ka zama zuriyar Ibrahim. Kai ba Isra’ila ta zahiri ba ne; kai Isra’ila ta ruhaniya ce. Gicciye ne ya kawo sauyi daga na zahiri zuwa na ruhaniya. Bulus ya raba ’yan Adam gida biyu. Kowane rukuni yana da alkawarinsa, kowannensu kuma zuriyar Ibrahim ne. Kowannensu yana da birni da yake wakiltar iyalinsa da alkawarinsa. Kowannensu ko dai ɗa ne na Adamu na zahiri ko kuwa na Adamu na ruhaniya.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–30.

> Gama a rubuce yake cewa, Ibrahim yana da ’ya’ya maza biyu, ɗaya ta wajen baiwa, ɗaya kuma ta wajen ’ya mace ’yantacciya. Amma wanda aka haifa ta wajen baiwar, an haife shi ne bisa ga jiki; amma wanda aka haifa ta wajen ’ya mace ’yantacciya, ta wurin alkawari ne. Waɗannan abubuwa kuwa misali ne: gama waɗannan su ne alkawura biyu; ɗaya daga Dutsen Sinai, wanda yake haifar da bauta, wato Hajar. Gama wannan Hajar Dutsen Sinai ne a Arabiya, kuma tana daidai da Urushalima ta yanzu, domin tana cikin bauta tare da ’ya’yanta. Amma Urushalima ta sama ’yantacciya ce, wadda ita ce uwar mu duka. Gama a rubuce yake cewa, Ki yi farin ciki, ke bakarariya wadda ba kya haihuwa; ki ɓarke da sowa, ke da ba kya shan naƙuda: gama wadda aka yashe tana da ’ya’ya fiye da wadda take da miji. Yanzu kuwa mu, ’yan’uwa, kamar yadda Ishaku yake, mu ’ya’yan alkawari ne. Amma kamar yadda a wancan lokaci wanda aka haifa bisa ga jiki ya tsananta wa wanda aka haifa bisa ga Ruhu, haka ma yake yanzu. Duk da haka me Nassi yake cewa? Fitar da baiwar da ɗanta: gama ɗan baiwar ba zai gāji tare da ɗan ’ya mace ’yantacciya ba. Saboda haka fa, ’yan’uwa, mu ba ’ya’yan baiwar ba ne, amma na ’ya mace ’yantacciya. Galatiyawa 4:22–30.

In the time period of the cross, the ancient literal became symbols of the modern spiritual. The apostle Paul clarified these essential prophetic truths that allowed William Miller to establish the framework of two desolating powers, which he based all of his prophetic conclusions upon. The same work accomplished by the apostle Paul is what identifies the three desolating powers that is the framework for all the prophetic conclusions of Future for America.

A zamanin gicciye, tsofaffin abubuwa na zahiri sun zama alamomin abubuwan ruhaniya na zamani. Manzo Bulus ya fayyace waɗannan muhimman gaskiyoyin annabci waɗanda suka ba William Miller damar kafa tsarin iko biyu masu hallakarwa, wanda a kansa ya gina dukan ƙarshe-ƙarshen annabci nasa. Irin wannan aikin da manzo Bulus ya yi ne yake bayyana ikoki uku masu hallakarwa, waɗanda su ne tsarin da dukkan ƙarshe-ƙarshen annabci na Future for America suka ta’allaka a kansu.

The framework of Miller’s understanding of the increase of knowledge represented by the Ulai River vision of chapter seven, eight and nine was based upon his discovery that “the daily” in the book of Daniel represented pagan Rome. He made that discovery in Paul’s second letter to the Thessalonians. That understanding is the primary truth identified in association with the prophetic “lie,” that causes strong delusion to come upon Seventh-day Adventists in the last days.

Tsarin fahimtar Miller game da ƙaruwa cikin sani da hangen nesa na Kogin Ulai da aka wakilta a surori na bakwai, takwas da tara ya ginu ne bisa ga gano da ya yi cewa “na kullum” a cikin littafin Daniyel yana wakiltar Roma ta arna. Ya yi wannan ganowa ne a cikin wasiƙa ta biyu ta Bulus zuwa ga Tasalonikawa. Wannan fahimta ita ce muhimmiya ta farko da aka bayyana dangane da “ƙarya” ta annabci, wadda take sa ruɗu mai ƙarfi ya auko wa Masu Bin Addinin Adventist na Rana ta Bakwai a kwanaki na ƙarshe.

We will continue our study of the increase of knowledge represented by the vision of the Ulai River in the next article by considering what Miller recognized in Paul’s letter.

Za mu ci gaba da nazarinmu game da ƙaruwa na ilimi da hangen kogin Ulai ya wakilta a talifi na gaba ta wajen duba abin da Miller ya gane a cikin wasiƙar Bulus.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Shi wanda yake ganin abin da yake ƙarƙashin zahiri, wanda yake karanta zukatan dukan mutane, yana cewa game da waɗanda suka sami babban haske: ‘Ba su shan wahala, ba kuma su cika da mamaki saboda halin ɗabi’unsu da na ruhunsu.’ Hakika, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗi a cikin abubuwan ƙyama nasu. Ni ma zan zaɓi ruɗunansu, kuma zan kawo tsoronsu a kansu; domin sa’ad da na kira, babu wanda ya amsa; sa’ad da na yi magana, ba su saurara ba; sai dai suka aikata mugunta a gaban idanuna, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuma zai aiko musu da ruɗani mai ƙarfi, domin su gaskata ƙarya,’ domin ‘ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ ‘amma sun ji daɗin rashin adalci.’ Ishaya 66:3, 4; 2 Tassalunikawa 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Malamin sama ya yi tambaya cewa: ‘Wace irin ruɗani ce ta fi ƙarfi da za ta iya yaudarar tunani fiye da riƙa cewa kana ginawa a kan sahihin tushe, kuma Allah yana karɓar ayyukanka, alhali kuwa a zahiri kana aiwatar da abubuwa da yawa bisa ga manufar duniya, kana kuma yin zunubi ga Jehovah? Kai, babban yaudara ce, ruɗani mai ɗaukar hankali ne, wanda yake mamaye tunanin mutane sa’ad da mutanen da suka taɓa sanin gaskiya suka rikita siffar ibada da ruhinta da ƙarfinta; sa’ad da suke zaton cewa su masu arziki ne, sun ƙaru da dukiya, kuma ba su bukatar kome ba, alhali kuwa a zahiri suna bukatar kome da kome.’” Testimonies, juzu’i na 8, 249, 250.

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