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# The Book of Daniel - Number Eighty-Six

Littafin Daniyel — Lamba Tamanin da Shida

The Prophetic Unveiling: Understanding the Increase of Knowledge and the Midnight Cry Message

Bayyanar Annabci: Fahimtar Ƙaruwa ta Ilimi da Saƙon Kukan Tsakar Dare

Author

Jeff Pippenger

Published

February 19, 2024

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We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Muna hulɗa da daidaituwar da ke tsakanin motsin mala’ika na farko da na uku, domin mu fi gane abin da ƙaruwa ta ilimi ke wakilta a matsayin alama sa’ad da aka buɗe ta a lokacin ƙarshe. Muna ƙoƙarin nuna cewa tana wakiltar ƙaruwa a cikin gaskiya wadda a ƙarshe take kaiwa ga kololuwa a matsayin ruwan sama na ƙarshe, wato saƙon Kukan Tsakar Dare. A matsayin alama, “ƙaruwa ta ilimi” an samo ta daga littafin Daniyel, kuma a can an bayyana ta a matsayin ilimin annabci wanda yake gwadawa kuma yake fitar da rukuni biyu na masu sujada.

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

> Sai ya ce, Ka tafi, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su aikata mugunta: kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

A shekarar 1989 an buɗe wani “ƙaruwar sani” wanda a ƙarshe zai bayyana rukuni biyu na masu sujada. An kwatanta waɗannan rukunan biyu ne cikin mahallin yadda suke dangantaka da saƙon ruwan sama na ƙarshen zamani. Mugaye ba su gane ko karɓar ruwan sama na ƙarshen zamani, amma masu hikima suna yi. Saboda haka mugaye ba sa ganin lokacin da ruwan sama na ƙarshen zamani ya fara sauka, kuma ya fara sauka ne sa’ad da al’ummai suka yi fushi a ranar 11 ga Satumba, 2001. Mun kasance muna magana ne ga shugabancin Adventism na Laodikiya kamar yadda aka wakilta a Ezekiyel surori takwas da tara, haka kuma a Ishaya sura ta ashirin da takwas. A cikin Ishaya, “masu ba’a” sun mai da “ƙarya” “mafakarsu” kuma suka “ɓoye” kansu “a ƙarƙashin ƙarya.”

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Saboda haka ku ji maganar Ubangiji, ku mutane masu ba’a, waɗanda kuke mulkin wannan jama’a da ke Urushalima. Domin kun ce, Mun yi alkawari da mutuwa, kuma da lahira muna cikin yarjejeniya; sa’ad da bulalar ambaliya za ta ratsa, ba za ta zo a kanmu ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin yaudara muka ɓoye kanmu. Ishaya 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Tsofaffin mutanen Urushalima na zamanin ƙarshe sun fāɗi jarabawar “hutawa da wartsakewa” wadda ake wakilta ta hanyar “layi bisa layi,” wadda ke bai wa masu hikima damar gane ruwan sama na ƙarshe na zamanin ƙarshe, ta wurin kwatancin tarihi na ruwan sama na ƙarshe a tarihin Millerite. Siffar annabci ta “mutane masu reni” wadda Ishaya ya jaddada a cikin nassin, ita ce ƙarya da yaudara da suka ɓoye kansu a ƙarƙashinta kuma suka mai da ita mafakarsu. Saboda haka, dangane da jarabawar saƙon ruwan sama na ƙarshe (hutawa da wartsakewar da ba su yarda su saurara ba), tsofaffin mutanen Urushalima sun karɓi ƙarya.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Saƙon ruwan sama na ƙarshe yana zuwa tare da gardama, kamar yadda aka wakilta a cikin Habakkuk sura ta biyu, sa’ad da mai tsaro a can ya tambayi Allah abin da zai amsa a cikin “gardamar” tarihinsa, gama kalmar “reproved” a aya ta ɗaya ta sura ta biyu tana nufin “argued with”.

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

> Zan tsaya a kan matsayina na tsaro, in kafa kaina a kan hasumiya, in kuma zuba ido in ga abin da zai faɗa mini, da kuma abin da zan amsa sa’ad da aka tsawata mini. Habakkuk 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Masu hikima a lokacin muhawarar ruwan sama na ƙarshe, suna gabatar da gaskiya-gaskiyar da aka wakilta a matsayin jauharorin Miller, waɗanda kuma su ne ainihin gaskiya-gaskiya na tushe da Mabiyan Miller suka gane, suka tabbatar, kuma suka gabatar. Waɗannan gaskiya-gaskiya an wakilta su a matsayin Almasihu, Dutsen Madawwami.

> “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 ganin haɗarurruka tun kafin su kai 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 ba da gargadi: Kada a bar kome ya shigo da zai tayar da hargitsi ga tushen bangaskiyar da muka kasance muna ginawa a kanta 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 ɗauke ƙafafunmu daga kan dandamalin da aka kafa su a kai ba, yayin da kullum, rana bayan rana, muka nemi Ubangiji da addu’a mai zafi, muna neman haske. Kuna tsammani zan iya watsar da hasken da Allah ya ba ni ne? Ya kamata ya kasance kamar Dutsen Zamani. Tun daga lokacin da aka ba ni shi yake shiryar da ni.” Review and Herald, Afrilu 14, 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Tsofaffin mutanen dā suna gabatar da saƙon ruwan sama na ƙarshen ƙarya, wanda Ishaya ya wakilta a matsayin “ƙarya” da yaudara. A cikin Ezekiel sura ta takwas, tarihin yana nuna lokacin da tsofaffin mutanen Urushalima suke rusuna wa rana, kuma an kwatanta su da waɗanda suke karɓar hatimin Allah a sura ta gaba. Abin ƙyama na uku (tsara), yana wakiltar saƙon ruwan sama na ƙarshen ƙarya, kamar yadda “makokin Tammuz” ya wakilta. A cikin tsara ta uku ta Adventism, wadda ta fara a 1919, an shigar da “ƙarya” dangane da bisharar ƙarya da W. W. Prescott ya gabatar a bainar jama’a a Taron Littafi Mai Tsarki na 1919. Wannan “ƙarya” wani takamaiman batu ne na tsara ta uku, kuma “ƙaryar” ita ce tubalin ƙarya na saƙon ruwan sama na ƙarshen ƙarya, wanda “makokin Tammuz” ya wakilta.

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Yana da muhimmanci a ɓata lokaci wajen tantance “ƙaryar” da ke cikin annabci, domin “ƙaryar” ita ce babban dalilin da ya sa Adventisancin Laodiceya ba zai iya ganin ƙaruwar sani a 1989 ba. “Ƙaryar” ita ce cewa “na kullum” a cikin littafin Daniyel yana wakiltar hidimar Almasihu a haikalinsa. Yin amfani da “na kullum” a annabce a matsayin hidimar Almasihu a haikalinsa amfani ne na annabci na ƙarya kuma marar daidai, amma “ƙaryar” ba kawai tantance wannan kuskuren ne na ɗaukar “na kullum” a matsayin alamar annabci ba; tana kuma wakiltar wata “ƙarya” da ke iƙirarin cewa Sister White ta yarda da wannan amfani na ƙarya, sannan a yi amfani da wannan ƙaryar wajen kafa wannan amfani marar daidai a matsayin tabbatacciyar gaskiya.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Fahimtar daidai ta ayoyi shida na ƙarshe na Daniyel goma sha ɗaya an yi mata misali ta ayoyi talatin zuwa talatin da shida, kuma sa’ad da Sister White ta bayyana cikakkiyar cikar sura ta goma sha ɗaya ta Daniyel, ta ce “al’amura masu kama da waɗanda aka bayyana” a cikin ayoyi talatin zuwa talatin da shida “za a maimaita su.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Yin amfani da ma’anar ƙarya ta “na yau da kullum,” yana haifar da ginin tarihi na ƙarya. Tarihin da aka wakilta a cikin Daniyel sura ta goma sha ɗaya, ayoyi talatin zuwa talatin da shida, ya ƙunshi kawar da “na yau da kullum.” “Na yau da kullum” ko dai shi ne fassarar Millerite, ko kuwa fassarar Prescott da Daniells. Dangane da wace fassara aka zaɓa, za a samar da ginin tarihi guda biyu mabambanta.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Kuma rundunoni za su tsaya a gefensa, kuma za su ƙazantar da Wuri Mai Tsarki na ƙarfi, kuma za su kawar da hadayar yau da kullum, kuma za su kafa abin ƙyama mai haddasa hallaka. Daniyel 11:31.

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Bisa ga wahayi, tarihin annabci da aka wakilta a cikin wannan aya, tare da haɗa aya ta talatin, da ayoyi talatin da biyu zuwa talatin da shida, za a maimaita shi a ayoyi arba’in zuwa arba’in da biyar na Daniel goma sha ɗaya.

> “The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Annabcin da ke cikin sura ta goma sha ɗaya ta Daniyel ya kusan kaiwa ga cikakkiyar cikar sa. Mafi yawan tarihin da ya faru wajen cikar wannan annabci za a maimaita shi. A cikin aya ta talatin an yi maganar wani iko da cewa zai ‘yi baƙin ciki, [an nakalto Daniyel 11:30–36.]

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Abubuwan da za su faru masu kama da waɗanda aka bayyana cikin waɗannan kalmomi za su auku.” Manuscript Releases, lamba ta 13, 394.

The verse where we find “the daily,” is verse thirty-one.

Aya inda muka sami “na kullum,” ita ce aya ta talatin da ɗaya.

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

> Kuma rundunoni za su tsaya a gefensa, kuma za su ƙazantar da Wuri Mai Tsarki na ƙarfi, kuma za su kawar da hadaya ta kullum, kuma za su kafa abin ƙyama mai jawo kufaita. Daniyel 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

“Makaman” da ke cikin ayar suna tashi “a gefensa.” “Makaman” nan iko ne, kamar yadda wanda suke “tashi” dominsa shi ma iko ne. “Makaman” ne a cikin ayar suke “tsayawa a gefensa,” kuma “makaman” ne suke “ƙazantar da Wuri Mai Tsarki na ƙarfi,” kuma “makaman” ne suke “kawar da hadaya ta kullum,” haka kuma “makaman” ne suke “kafa abin ƙyama mai kawo kufai.” A littafin Ru’ya ta Yohanna, sura ta goma sha uku, macijin, wato Roma ta arna, yana ba papanci abubuwa uku.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Dabbar da na gani kuwa ta yi kama da damisa, ƙafafunta kuma kamar ƙafafun bear ne, bakinta kuma kamar bakin zaki ne; dodon kuwa ya ba ta ikonsa, da kursiyinsa, da babban iko. Ru’ya ta Yohanna 13:2.

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

An bayyana dabbar mai kama da damisa a matsayin Paparoma ta bakin ’Yar’uwa White, kuma a babi na goma sha biyu ’Yar’uwa White ta bayyana cewa macijin nan shi ne duka Shaiɗan, haka kuma Roma ta arna.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Saboda haka, ko da yake macijin, da farko, yana wakiltar Shaidan, a ma’ana ta biyu kuma, alama ce ta Roma ta arna.” The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

A aya ta biyu, na Ru’ya ta Yohanna sura ta goma sha uku, Roma arna ta ba wa papanci ikonta na soja, “makamanta”, tun daga Clovis, sarkin Farankawa (Faransa), a shekara ta 496. Roma arna ta ba wa Roma ta papanci mazaunin mulkinta a shekara ta 330, sa’ad da sarki Constantine ya bar birnin Roma ya kuma mayar da babban birnin Roma ta daula zuwa birnin Constantinople. Roma arna ta ba wa papanci ikon farar hula a shekara ta 533, sa’ad da Justinian ya fitar da doka yana ayyana papanci a matsayin shugaban dukan ikkilisiyoyi, kuma mai gyaran ’yan bidi’a.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

A aya ta talatin da ɗaya, “makaman” da suka tashi tsaye su ne rundunonin sojin Roma ta arna, waɗanda suka tashi tsaye domin papanci tun daga Clovis a shekara ta 496. Saboda wannan aiki, papancin yana kiran Faransa “ɗan fari na cocin Katolika,” kuma wani lokaci “babbar ’ya ta cocin Katolika.” A aya ta talatin da ɗaya, bayan Constantine ya kafa dokar Lahadi a shekara ta 321, sa’an nan kuma ya mayar da babban birni daga birnin Roma zuwa birnin Constantinople a shekara ta 330, daular da a dā ba a iya rinjaya ta ta fara rushewa, yayin da ƙarfafan Kaho huɗu na farko na Ƙaho a Ru’ya ta Yohanna sura ta takwas suka fara yaƙi mai ɗorewa da daular Roma. Maƙasudin hare-haren da Barebari da Genseric suka kai ya karkata ne ga birnin Roma, wanda kafin shekara ta 330 ya kasance “Wuri Mai Tsarki na ƙarfi” ga daular Roma. Daga shekara ta 330 zuwa gaba, yaƙe-yaƙen mamayar Barebari za su “ƙazantar da Wuri Mai Tsarki na ƙarfi,” har sai da “makaman” Roma ta arna suka tashi tsaye domin papanci, tun daga shekara ta 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Ba Roma ta arna kaɗai ta ba ikon Paparoma abubuwa uku ba—ta wurin ba shi ikon soja, ikon mulki na farar hula, da kujerar birnin Roma—amma ta kuma cire ƙahoni uku domin Roma ta Paparoma.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Na dubi ƙahoni, sai ga kuma, wani ƙaramin ƙaho ya fito a tsakaninsu, wanda a gabansa aka tumɓuke uku daga cikin ƙahonin farko tun daga saiwoyinsu; kuma, sai ga, a cikin wannan ƙaho akwai idanu kamar idanun mutum, da kuma baki mai faɗin manyan maganganu. Daniel 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Kaho uku waɗanda za a “tumɓuke” a sura ta bakwai ta Daniyel, sun wakilci manyan iko uku da suke tsayayya da ɗaukakar papanci zuwa mulki. An kawar da na ƙarshe daga cikin waɗannan ƙaho uku sa’ad da aka kori Goths daga birnin Roma a shekara ta 538. An kore su daga birnin ta wurin “makamai” na arna Roma, gama waɗannan “makamai” ne za su ɗora papanci (abin ƙyama mai kawo kufai) a kan kursiyin duniyar da aka sani a wancan lokaci a shekara ta 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Aya ta talatin da ɗaya ta Daniyel goma sha ɗaya ta bayyana abubuwa huɗu da “hannuwa” (Roma arna) za su yi. Za su “tashi tsaye” domin tallafa wa papacy, kamar yadda suka yi a shekara ta 496. Za su ƙazantar da “Wuri Mai Tsarki na ƙarfi” kamar yadda aka wakilta ta wurin gwagwarmayar soja da aka yi a kan birnin Roma na kusan ƙarni biyu. Za su “sanya” papacy a kan kursiyin duniya a shekara ta 538, kuma za su kuma “kawar da kullum.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Kalmar Ibrananci da aka fassara da “kawar” a cikin ayar (sur), tana nufin “cirewa”. Zuwa shekara ta 508, juriya daga arna wadda take cikin Daular Roma, wadda ta kasance tana aiki don hana tasowar papanci zuwa mulki, an riga an kawar da ita gaba ɗaya ko kuma an rinjaye ta ta shiga ƙarƙashin biyayya.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

A bayyana “na yau da kullum” a matsayin hidimar Almasihu a haikalinsa, irin wannan aiki ne na amfani na ƙarya; amma ainihin aikin da aka aikata a tarihin Adventist na Laodicea, wanda ya bayyana wannan amfani na ƙarya a matsayin gaskiya, ya ginu ne a kan wata takamaimiyar “ƙarya” da aka aiwatar a cikin ƙarni na uku na Adventism. Jagorancin Sister White cewa tarihin ayoyi talatin zuwa talatin da shida za a maimaita shi a cikin cikar ƙarshe ta Daniyel goma sha ɗaya, ya sa ya zama ba zai yiwu ba ga “mazan masu reni” da suke mulkin Urushalima su ɗora wani fassara a kan aya ta talatin da ɗaya ba tare da a lokaci guda suna ƙin Ruhun Annabci ba.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

“Masu ba’a” suna koyar da cewa fafaroma ta kawar da sahihin fahimtar aikin hidimar haikalin Almasihu, ta wurin shigar da taron missa na fafaroma, wanda kwaikwayo ne na aikin Almasihu a cikin haikalin samaniya. In da wannan ne ainihin ma’anar “na kullum,” to, “rundunonin” da suka tashi a aya ta talatin da ɗaya za su zama fafaroma, gama tsarin nahawu na ayar yana bukatar cewa “rundunonin” su ne ikon da yake kawar da “na kullum.”

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Domin tabbatar da tarkacensu na tatsuniyoyi, suna jayayya cewa fafaroma (makamai) ya ƙazantar da Wuri Mai Tsarki na samaniya na Almasihu. Kalmar Ibrananci da aka fassara da “Wuri Mai Tsarki (miqdash) na ƙarfi” ko dai tana nufin wurin tsarki na arna ne ko kuma Wuri Mai Tsarki na Allah. Da a ce Daniyel yana nufin ya bayyana cewa Wuri Mai Tsarki na Allah za a ƙazantar da shi ta wurin fafaroma, da ya yi amfani da kalmar Ibrananci “qodesh”, wadda za ta iya wakiltar Wuri Mai Tsarki na Allah kaɗai. To ina aka rubuta a cikin Littafi Mai Tsarki ko cikin Ruhun Annabci cewa Wuri Mai Tsarki na samaniya ta taɓa kasancewa ko kuwa za ta taɓa kasancewa, an ƙazantar da ita ta wurin fafaroma?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

Hakika, zunuban Kiristoci an rubuta su a cikin littattafan Wuri Mai Tsarki na sama, amma wannan wakilci ba yana nufin cewa Wuri Mai Tsarki na Allah ya ƙazantu ba. Tsarkakewar Wuri Mai Tsarki tana wakiltar tsarkakewar littattafan tarihin da suke a cikin Wuri Mai Tsarkin. Bugu da ƙari, ikon Paparoma bai taɓa zama na Kirista ba, saboda haka ba a taɓa shigar da shi cikin littattafan shari’ar bincike ba. Shari’a guda ɗaya kaɗai da aka ayyana domin Paparoma ita ce shari’ar zartarwa ta fushin Allah.

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Hannaye” kuma za su “kafa ƙazantar nan da ke sa hallaka,” wadda za ta kasance wace iko ce? Wace iko ce papanci ya kafa? Kuma wace iko ce a farkon buɗewar aya ta talatin da ɗaya da papanci ya tsaya a madadinta?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Marasa ilimi a cikin Adventism ɗin Laodicea, waɗanda suka ɗora rai na har abada a hannun mutane waɗanda aka gane cewa ba za su iya karanta littafin da aka hatimce ba, wataƙila suna jin daɗin a lallashe kunnuwansu masu ƙaiƙayi da irin wannan gurɓatacciyar fahimtar Littafi Mai Tsarki; amma abin da ya fi zama abin raini shi ne a yi ƙoƙarin ɗaukar tarihin da dole ne su tantance domin su kafa kuskurensu, sannan a daidaita shi da ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

A cikin tarihin da ya kai ga rushewar Tarayyar Soviet, wadda za a iya nuna cewa an wakilta ta a matsayin Sarkin Kudu a aya ta arba’in ta Daniyel goma sha ɗaya, ƙarfin sojan Amurka ya tsaya wa fafaroma baya, sa’ad da Ronald Reagan ya ƙulla wata ɓoyayyiyar ƙawance da maƙiyin Almasihu na annabcin Littafi Mai Tsarki. Ta yin haka, an nuna cewa duk wata adawar Furotesta ga tashin fafaroma an murƙushe ta a cikin Amurka, kamar yadda aka kwatanta ta wurin kawar da adawar arna a shekara ta 508. Sarkin Arewa (fafaroma) a cikin wannan nassi ya fara share Tarayyar Soviet a shekarar 1989, kuma ya yi haka cikin haɗin gwiwa da “karusai” da “mahayan dawakai,” waɗanda suke wakiltar ƙarfin sojan Amurka, haka kuma tare da ƙarfin tattalin arzikin Amurka kamar yadda “jiragen ruwa” suke wakilta.

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

Amurka ita ce “makamai” da suka tsaya domin kare papanci. An kawar da Furotesta, kamar yadda aka murƙushe juriyar arna zuwa shekara ta 508. A aya ta arba’in da ɗaya, papanci zai ci Amurka da yaƙi, kuma Kundin Tsarin Mulkin Amurka, wanda shi ne “haikalin ƙarfi” na Amurka, za a rushe shi sa’ad da Amurka ta ɗora Sarkin Arewa (papanci) a kan kursiyin duniya, kamar yadda Roma ta arna ta yi a shekara ta 538. Idan kana karanta maƙalu a wannan shafin yanar gizo, to za ka iya sauke mujallar The Time of the End, ka kuma karanta cikakkiyar gabatarwa game da ayoyi shida na ƙarshe na Daniyel sha ɗaya; amma a yanzu muna dai nuna ne cewa fassarar “na kullum” a matsayin hidimar Kristi a cikin haikali amfani ne na ƙarya ga wannan alama. Muna yin haka ne domin mu nuna cewa an ɗora wannan fassarar ta ƙarya a kan Adventism na Laodicea ta wurin ƙarya da aka shirya da gangan.

We will continue to consider the prophetic lie in the next article.

Za mu ci gaba da nazarin ƙaryar annabci a maƙala ta gaba.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

> “Ba mu da lokacin da za mu ɓata. Lokuta masu cike da wahala suna gabanmu. Duniya tana cike da motsin ruhun yaƙi. Ba da daɗewa ba al’amuran wahala da aka faɗa a cikin annabce-annabce za su faru. Annabcin da ke cikin sura ta goma sha ɗaya ta Daniyel ya kusan kai ga cikakken cikar sa. Da yawa daga tarihin da ya faru a cikar wannan annabci za a maimaita shi.”

> “In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. 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 11:30–36.

> “A aya ta talatin an yi magana game da wani iko wanda ‘zai yi baƙin ciki, ya komo, ya kuma nuna fushi ga alkawari mai tsarki: haka zai yi; har ma zai komo, ya yi hulɗa da waɗanda suka yashe alkawari mai tsarki. Sojoji kuma za su tsaya a gefensa, su ƙazantar da Wuri Mai Tsarki na ƙarfi, su kawar da hadaya ta kullum, su kuma kafa abin ƙyama mai jawo hallaka. Waɗanda kuma suke aikata mugunta ga alkawarin zai ruɗe su da lalaciya; amma mutanen da suka san Allahnsu za su yi ƙarfi, su kuma aikata manyan abubuwa. Masu fahimta kuma a cikin jama’a za su koyar da mutane da yawa: duk da haka za su faɗi ta wurin takobi, da harshen wuta, da zaman bauta, da kwashe ganima, kwanaki masu yawa. To, sa’ad da za su faɗi, za a taimake su da ɗan taimako kaɗan: amma mutane da yawa za su manne musu da lalaciya. Waɗansu kuma daga cikin masu fahimta za su faɗi, domin a gwada su, a tsarkake su, a mai da su farare, har zuwa lokacin ƙarshe: gama har yanzu wannan yana ga ƙayyadadden lokaci. Sarki kuma zai yi bisa ga nufinsa; zai ɗaukaka kansa, ya kuma girmama kansa fiye da kowane allah, ya kuma faɗi abubuwa masu banmamaki gāba da Allahn alloli, kuma zai yi nasara har sai fushin ya cika: gama abin da aka ƙaddara dole ne a yi shi.’ Daniyel 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Abubuwa masu kama da waɗanda aka bayyana a cikin waɗannan kalmomi za su faru. Muna ganin shaidu cewa Shaiɗan yana sauri wajen samun iko a kan tunanin mutane waɗanda ba su da tsoron Allah a gabansu. Bari kowa ya karanta, ya kuma fahimci annabce-annabcen wannan littafi, gama yanzu muna shiga lokacin wahala da aka yi maganarsa:”

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Kuma a wancan lokaci Mikayel zai tashi, babban sarki wanda yake tsayawa domin ’ya’yan mutanenka; kuma za a yi wani lokaci na wahala, irin wanda ba a taɓa yi ba tun lokacin da aka zama al’umma har zuwa wannan lokaci ɗin: kuma a wancan lokaci za a kuɓutar da mutanenka, kowane ɗaya da za a same shi a rubuce cikin littafin. Kuma da yawa daga cikin waɗanda suke barci a cikin ƙurar ƙasa za su farka, waɗansu zuwa rai madawwami, waɗansu kuma zuwa kunya da madawwamiyar ƙyama. Kuma masu hikima za su haskaka kamar hasken sararin samaniya; kuma waɗanda suke juyo da mutane da yawa zuwa ga adalci kamar taurari har abada abadin. Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin, har zuwa lokacin ƙarshe: da yawa za su yi ta kai da komo, kuma ilimi zai ƙaru.’ Daniyel 12:1–4.” Manuscript Releases, lamba ta 13, 394.

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