Article

# The Book of Daniel - Number Forty-Two

Littafin Daniyel - Lamba Arba’in da Biyu

Connecting Links

Mahada Masu Haɗawa

Author

Jeff Pippenger

Published

January 6, 2024

Formats

PDF
Word

John the Baptist was a connecting link prophet.

Yahaya Mai Baftisma annabi ne mai zama mahaɗin haɗi.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Annabi Yohanna shi ne mahaɗin da ya haɗa tsakanin waɗannan zamanai biyu. A matsayin wakilin Allah ya fito fili domin ya nuna dangantakar da ke tsakanin shari’a da annabawa da kuma zamanin Kirista. Shi ne ƙaramin haske, wanda wani mafi girma zai biyo baya. Ranar Yohanna ta sami haske daga Ruhu Mai Tsarki, domin ya ba mutanensa haske; amma babu wani haske dabam da ya taɓa haskakawa ko kuwa zai taɓa haskakawa a kan ɗan Adam da ya fāɗi da irin tsabta kamar wanda ya fito daga koyarwa da misalin Yesu. Almasihu da aikinsa an fahimce su ne kawai a duƙaƙe, kamar yadda aka siffanta su a cikin hadayun inuwa. Ko Yohanna ma bai cika fahimtar rayuwa mai zuwa, marar mutuwa, ta wurin Mai Ceto ba.” The Desire of Ages, 220.

Jesus was also a connecting link prophet.

Yesu ma annabi ne mai zama hanyar haɗi.

> “Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.

> “Almasihu ya jagoranci hanya daga duniya zuwa sama. Shi ne mahadar da ke haɗa duniyoyi biyu. Yana kawo ƙauna da saukar kai na Allah ga mutum, kuma yana ɗaga mutum ta wurin cancantarsa domin ya sadu da sulhun Allah. Almasihu shi ne hanya, gaskiya, da rai. Aiki ne mai wuya a ci gaba da binsa, mataki-mataki, cikin wahala da sannu a hankali, gaba da sama, a kan tafarkin tsarki da tsarkakewa. Amma Almasihu ya yi isasshiyar tanadi domin ya ba da sabon ƙarfi da ƙarfin allahntaka a kowane matakin ci gaba a cikin rayuwar allahntaka. Wannan shi ne ilimi da ƙwarewar da duk ma’aikatan ofis suke bukata ƙwarai, kuma dole ne su same su, in ba haka ba kullum suna jawo zargi a kan manufar Almasihu.” Testimonies, juzu’i na 3, 193.

John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:

Aikin annabci na Yohanna Mai Baftisma ya haɗa da danganta tsarin tafiyar da al’amuran na duniya da Wuri Mai Tsarki na sama. Kalmomin farko da Yohanna ya faɗa sa’ad da ya fara ganin Yesu su ne:

> The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.

> Kashegari Yahaya ya ga Yesu yana zuwa wurinsa, sai ya ce, Ga Ɗan Ragon Allah, mai ɗauke zunubin duniya. Yahaya 1:29.

But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.

Amma ko da yake Yahaya zai bayyana sauyin daga Isra’ila ta dā zuwa Isra’ila ta ruhaniya, fahimtarsa game da wannan sauyi ta kasance mai iyaka.

> “Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.

> “Almasihu ya ce, wajen kare Yahaya, ‘Amma me kuka fita domin ku gani? Annabi ne? I, ina gaya muku, har ma fiye da annabi.’ Yahaya ba annabi kaɗai ba ne na yin annabcin abubuwan da za su faru a gaba, amma ɗan alkawari ne, cike da Ruhu Mai Tsarki tun daga haihuwarsa, kuma Allah ya naɗa shi domin ya aiwatar da aiki na musamman a matsayin mai kawo gyara, wajen shirya mutane domin su karɓi Almasihu. Annabi Yahaya shi ne mahaɗin da ya haɗa tsakanin zamanai biyu na shari’a.”

> “The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.

> “Addinin Yahudawa, sakamakon juyewarsu daga Allah, ya ƙunshi al’ada da bukukuwa ne mafi yawa. Yahaya shi ne ƙaramar haske, wadda mafi girman haske zai biyo bayanta. Ya kamata ya girgiza amincewar mutane ga al’adunsu, ya kuma tunasar da su zunubansu, ya jagorance su zuwa ga tuba; domin su kasance a shirye su daraja aikin Almasihu. Allah ya sanar wa Yahaya ta wurin wahayi, yana haskaka annabin domin ya kawar da camfi da duhu daga zukatan Yahudawa masu gaskiya, waɗanda, ta wurin koyarwar ƙarya cikin tsararraki masu yawa, suka kasance suna taruwa a kansu.”

> “The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.

> “Ko mafi ƙanƙantar almajirin da ya bi Yesu, wanda ya shaida mu’ujizansa, ya kuma saurari darussansa na allahntaka na koyarwa, kuma ya ji kalmomin ta’aziyya waɗanda suka fito daga leɓunansa, ya fi Yohanna Mai Baftisma gata, gama yana da haske mafi bayyana. Babu wani haske dabam da ya taɓa haskakawa, ko kuwa da zai taɓa haskakawa, a kan fahimtar mutum mai zunubi, fāɗaɗɗe, sai dai wanda aka isar, kuma ake isarwa, ta wurin Shi wanda shi ne hasken duniya. Almasihu da aikinsa an fahimce su ne kawai a duƙunce ta wurin hadayun inuwa. Ko Yohanna ma ya yi zaton cewa mulkin Almasihu zai kasance a Urushalima, kuma zai kafa mulki na duniya, waɗanda mutanensa za su kasance tsarkaka.” Review and Herald, Afrilu 8, 1873.

The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.

Manzo Bulus shi ma annabi ne na mahaɗin zango, wanda aikin sa shi ne ya fayyace yadda aikace-aikacen annabci ke nuna sauyawar abin zahiri zuwa na ruhaniya. Ya fahimci cewa Urushalima ta zahiri ba ita ce kuma Urushalimar annabci ba, domin a lokacin ta riga ta sauya zuwa Urushalima ta samaniya.

> 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. Galatians 4:25, 26.

> Gama wannan Hajar Dutsen Sinai ne a Arabiya, kuma tana daidai da Urushalima ta yanzu, wadda take cikin bautar tare da ’ya’yanta. Amma Urushalima ta sama ’yantacciya ce, wadda ita ce uwar mu duka. Galatiyawa 4:25, 26.

In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.

A sura ta biyu ta 2 Tassalunikawa, wadda muka kasance muna la’akari da ita, Bulus ya bayyana cewa arna na zahiri ta Roma ita ce ikon da ya hana Roma ta ruhaniya ta papanci hawa karagar mulki har zuwa shekara ta 538. A cikin surar, ya bayyana cewa “mutumin zunubi” wanda yake zaune a cikin haikalin Allah, shi ne wannan “sarki” ɗin da Daniyel ya bayyana a sura ta goma sha ɗaya, aya ta talatin da shida. Hujjar cewa “sarkin arewa” a cikin ayoyi shida na ƙarshe na Daniyel 11 papanci ne, ta zama mabuɗin kafa tsarin gaskiya da Future for America ta yi amfani da shi daga ƙarin ilimi a shekara ta 1989.

In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.

A cikin wannan babin guda, Bulus ya bayyana aikin Roma arna na hana tashin ikon papacy, har zuwa lokacin da za a kawar da Roma arna, kuma ta haka ya nuna cewa “na kullum” a cikin littafin Daniyel shi ne Roma arna. Wannan gaskiya ta zama ainihin mabuɗin kafa tsarin gaskiya wanda ya haifar da ƙaruwa ta sani a shekara ta 1798.

In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.

A tarihin William Miller an yi shelar saƙon ne a lokacin da canji daga motsin Philadelphia zuwa motsin Laodicea zai faru. A tarihin Future for America kuwa, canjin daga motsin Laodicea zuwa ga motsin Philadelphia yana faruwa yanzu.

The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.

Gaskiyar da Bulus ya gabatar a cikin 2 Tassalonikawa, wadda ta bayyana sauyawar daga ainihin Roma ta arna zuwa ta ruhaniya, wato Roma ta papacy, ta zama tsarin da ya kafa fahimtar annabci ta Miller. Dukansu Yahaya Mai Baftisma da Bulus an tashe su ne domin su bayyana sauyawar daga zahiri zuwa ruhaniya. An yi wa William Miller kamanceceniya da Yahaya Mai Baftisma, kuma a cikin aikinsa yana da muhimmanci ƙwarai ya gane dangantaka da sauyawar tsakanin Roma ta arna da Roma ta papacy, waccan sauyawar da aka tashe Yahaya domin ya gane ta.

There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.

Akwai nassoshi biyar game da “na kullum” a cikin littafin Daniyel, kuma a kowane lokaci suna gabatar da alamar ikon papanci. A cikin mahallin sauyin annabci da muke dubawa, duk waɗannan nassoshi biyar sun haɗa da sauyi daga Roma ta zahiri zuwa Roma ta ruhaniya. “Na kullum” a cikin littafin Daniyel yana ɗaya daga cikin gaskiyoyin da aka wakilta a kan alluna biyu na Habakkuk, sabili da haka gaskiya ce ta tushe wadda ya kamata a kāre; gaskiya wadda a ƙarshe za a rufe ta da jauhari da tsabar kuɗi na ƙarya da na jabu. Ba daidai ba ne a ce haɗari ne kawai cewa kowace gaskiya da aka wakilta a kan waɗannan tsattsarkan jadawali biyu tana da tabbatattun amincewa kai tsaye ta wahayi a cikin rubuce-rubucen Ellen White. Yin watsi da kowace daga cikin gaskiyoyin tushe (har da “na kullum”), daidai yake da yin watsi a lokaci guda da ikon Ruhun Annabci.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Sa’an nan na ga dangane da ‘Na Kullum,’ cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara ta, kuma ba ta cikin rubutun asali; kuma Ubangiji ya ba waɗanda suka yi shelar kukan sa’ar shari’a sahihin fahimta game da shi. Sa’ad da haɗin kai yake akwai, kafin 1844, kusan duka sun kasance a haɗe a kan sahihin fahimtar ‘Na Kullum;’ amma tun bayan 1844, a cikin rikice-rikice, an rungumi wasu fahimtuwa dabam, kuma duhu da ruɗani suka biyo baya.” Review and Herald, Nuwamba 1, 1850.

Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.

Waɗanda “suka ba da kiran sa’ar shari’a,” sun fahimci “na kullum” a matsayin alamar arna, kuma/ko Roma ta arna. Fahimtarsu ta haɗa da gaskiyar cewa sun fahimci cewa kalmar “hadaya” ba ta cikin nassi a cikin Daniyel, inda masu fassarar Littafi Mai Tsarki na King James suka ƙara ta (ta wurin hikimar ɗan’adam). Fahimtar majagaba ta kuma haɗa da cewa “na kullum” a koyaushe ana gabatar da shi ne tare da ɗaya daga cikin alamomi biyu na ikon paparoma, kuma arna (“na kullum”) a koyaushe yana gabatar da alamar papanci. A koyaushe ana gane su ne cikin jerin da suka bayyana a cikin tarihin annabci. Littattafan Daniyel da Ru’ya ta Yohanna ba su taɓa kauce wa jerin tarihin da arna ke gabatar da papanci ba, kuma sa’ad da littafin Ru’ya ta Yohanna ya gabatar da iko na uku mai hallaka, wato annabin ƙarya, a koyaushe ana kiyaye wannan jerin.

Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).

Ba tare da koyarwar Bulus cewa abubuwan annabci na zahiri sun sauya zuwa na ruhaniya a lokacin gicciye ba, sai a samu wata matsala game da annabcin Almasihu na lalacewar Urushalima wanda yake a cikin dukan Linjilai sai dai na Yohanna. Alamomi biyu na fafaroma da suke da alaƙa da “na kullum” a cikin littafin Daniyel su ne ƙazantar hallaka da kuma zunubin hallaka. Waɗannan alamomi biyu suna wakiltar alamar dabbar (ƙazantar) da kuma siffar dabbar (zunubin).

The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.

Laifin da ya ba shugaban mulkin papacy damar kashe waɗanda take ɗauka a matsayin ’yan bidi’a shi ne haɗuwar coci da ƙasa, yayin da coci take iko da wannan dangantaka. Saboda haka, Daniyel yana wakiltar haɗuwar coci da ƙasa, wadda ita ce siffar dabbar papacy, a matsayin laifin hallaka. Littafi Mai Tsarki yana bayyana bautar gumaka a matsayin abin ƙyama, kuma dukan bautar gumakan ikon papacy an wakilta ta da Asabar ta gumakanta, wadda Yohanna ya kira alamar dabbar, Daniyel kuma ya kira abin ƙyamar da ke jawo hallaka.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.

> Kuma daga ɗaya daga cikinsu sai wani ƙaramin ƙaho ya fito, wanda ya yi girma matuƙa zuwa kudu, da zuwa gabas, da kuma zuwa ga ƙasa mai daraja. Sai ya yi girma har ya kai ga rundunar sama; ya kuwa jefa waɗansu daga cikin rundunar da kuma daga cikin taurari ƙasa, ya tattake su. I, ya ɗaukaka kansa har zuwa ga shugaban rundunar, kuma ta wurinsa aka kawar da hadaya ta kullum, aka kuma rushe wurin tsattsarkan haikalinsa. Aka kuma ba shi runduna ta yi gāba da hadaya ta kullum saboda laifi, ta kuwa zubar da gaskiya ƙasa; sai ta aikata yadda take so, ta kuma yi nasara. Daniyel 8:9–12.

We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.

Za mu yi magana game da waɗannan ayoyi da ƙarin dalla-dalla a wani talifi dabam, amma a aya ta goma sha ɗaya, ikon da ya ɗaukaka kansa gāba da Almasihu shi ne Roma ta arna, sa’ad da suka yi ƙoƙarin kashe shi tun a haihuwarsa, sannan daga baya suka aikata hakan a kan gicciye. Ayar ta bayyana cewa “ta wurinsa” (Roma ta arna), “an ɗauke na kullum.” Kalmar Ibrananci da aka fassara da “an ɗauke” ita ce “rum,” kuma ma’anarta ita ce “ɗaukaka da kuma girmamawa”. Roma ta arna za ta ɗaukaka kuma ta girmama addinin arna, kuma hakika sun yi wannan a cikin tarihi. Wannan ne ya sa ake kiransu “Roma ta arna.”

The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.

Aya ta gaba ta bayyana cewa an ba Roma ta papanci “runduna” (ikon soji), wadda take gāba da, ko kuma za ta rinjayi “na kullum” (arna). Wannan ma gaskiyar tarihi ce, domin papanci ya yi amfani da ƙarfin soji (ko da yake ba ta taɓa mallakar nata runduna ba), domin ya rinjayi abin da aka ɗora a kanta a matsayin takura ga tashinta zuwa iko. Wannan iko ya fito ne daga Roma ta arna. Ikon sojin da ta yi amfani da shi an ba ta shi ne ta wurin “laifi,” gama laifin da ya ba ta damar mallakar rundunonin sarakunan da suka ɗora ta a kan kursiyin mulki a shekara ta 538, shi ne laifin haɗuwar coci da ƙasa. Da fari an yi magana da Roma ta arna a aya ta goma sha ɗaya, ana sanar da mai nazari cewa Roma ta arna za ta tashi gāba da Almasihu, kuma za ta ɗaukaka addinin arna.

The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.

Aya ta gaba tana bayyana ƙetarewar haɗuwar coci da gwamnati wadda ta ba papacy damar rinjaya da kuma kawar da abin da ya kasance hani da Roma ta arna ta yi a kanta. Tarihi yana tabbatar da amfani da waɗannan ayoyi biyu. “Na kullum” yana wakiltar ko dai Roma ta arna, ikon da ya tsaya gāba da Almasihu, ko kuma addinin arna wanda Roma ta arna ta ɗaukaka. Sa’an nan alamar “na kullum” papacy ke biye da ita, domin tana bayyana ƙetarewar coci da gwamnati, wadda ita ce ke ba papacy ƙarfi tare da runduna don ta aiwatar da ƙazantaccen aikinta. Amfani na uku da Daniyel ya yi da “na kullum” shi ne tambayar da take haifar da amsar da ita ce ginshiƙi na tsakiya na Adventism.

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

> Sa’an nan na ji wani tsarkake yana magana, wani tsarkake kuma ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wahayin zai kasance game da hadayar kullum, da zunubin hallaka, da miƙa duka Wuri Mai Tsarki da rundunar domin a tattake su a ƙarƙashin ƙafa? Daniyel 8:13.

In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”

A cikin wannan aya, an yi tambaya game da tsawon lokacin da wahayin zai kasance, ta haka ana neman amsa da ke nuna tsawon lokaci, ba wani takamaiman lokaci guda ba. Tambayar ba game da wace rana ce za a cika wahayin ba, amma game da tsawon wahayin ne. Ayar ba ta tambaya, “Yaushe?” ba; tana tambaya, “Har yaushe?” Wahayin yana magana ne game da ikon hallakarwa na arna, wanda aka wakilta a matsayin “na kullum,” da kuma na Papanci kamar yadda aka wakilta ta wurin laifin Paparoma wanda ake cika shi sa’ad da ta yi fasikanci da sarakunan duniya. Waɗannan iko biyu na hallakarwa na arna, sannan kuma na Papanci, za su tattake Wuri Mai Tsarki da rundunar na tsawon “lokuta bakwai.”

It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.

Yana da muhimmanci a gane cewa tattakar ainihin Wuri Mai Tsarki, wadda ta fara a zamanin Babila, kuma ta ci gaba har zuwa hallakar Urushalima ta hannun Roma ta arna a shekara ta 70 A.D., ikon arna ne suka yi tun daga farkon wannan tarihi har zuwa ƙarshe. Saboda haka, arna na zahiri ne a jam’i suka tattake ainihin Wuri Mai Tsarki da ainihin runduna (mutanen Allah). Amma Roma ta ruhaniya ce ta tattake Urushalima ta ruhaniya da Isra’ila ta ruhaniya.

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

> Amma ku bar farfajiyar da take a wajen haikalin, kada ku auna ta; gama an ba ta ga Al’ummai: su kuwa za su tattake birni mai tsarki har wata arba’in da biyu. Zan kuma ba wa shaiduna biyu iko, za su yi annabci na kwana dubu ɗaya da ɗari biyu da sittin, sanye da tsummoki. Ru’ya ta Yohanna 11:2, 3.

John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.

Yahaya Mai Baftisma annabi ne na mahaɗin sarkar da ya gane sauyin zamanin shiri daga Wuri Mai Tsarki na duniya zuwa na sama, ba tare da sanin cikar aikinsa ba. Bulus annabi ne na mahaɗin sarkar da ya gane sauyin zamanin shiri daga Isra’ila ta zahiri (mai masaukin baƙi) zuwa Isra’ila ta ruhaniya. Urushalima wadda aka tattake na watanni arba’in da biyu ita ce Urushalima ta ruhaniya.

> “The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.

> “Lokutan da aka ambata a nan—watanni arba’in da biyu,” da kuma ‘kwana dubu ɗaya da ɗari biyu da sittin’—abu ɗaya ne, dukansu suna wakiltar lokacin da ikilisiyar Almasihu za ta sha wahala ta danniya daga Roma. Shekaru 1260 na fifikon ikon papanci sun fara a shekara ta 538 A.D., sabili da haka za su ƙare a 1798. A wancan lokaci rundunar Faransa ta shiga Roma ta mai da Paparoma fursuna, kuma ya mutu a gudun hijira. Ko da yake ba da daɗewa ba bayan haka aka zaɓi sabon Paparoma, tsarin sarautar papanci bai ƙara samun ikon da zai iya aiwatar da shi kamar wanda yake da shi a dā ba.” The Great Controversy, 266.

Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.

Bulrus ya bayyana cewa a wannan sauyin da ya faru a tarihin gicciye, Urushalima ta ruhaniya wadda “take a sama” ta zama birnin da Allah ya zaɓa ya sa sunansa a cikinsa, kuma Urushalima ta zahiri ta daina zama Urushalima ta annabcin Littafi Mai Tsarki.

> 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. Galatians 4:25, 26.

> Gama wannan Hajar dutse Sinai ne a Arabiya, kuma tana daidai da Urushalima ta yanzu, wadda take cikin bautar tare da ’ya’yanta. Amma Urushalima ta sama ’yantacciya ce, wadda ita ce uwar mu duka. Galatiyawa 4:25, 26.

This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.

Wannan gaskiya wajibi ne a fahimce ta daidai, kuma amfani na ƙarya da Urushalima ta zahiri a matsayin alamar annabcin Littafi Mai Tsarki wani ɓangare ne na ruɗin da ‘yan Jesuit suka ƙirƙira domin su raunana gaskiyar cewa paparoma na Roma shi ne maƙiyin Almasihu. Wannan koyarwar ƙarya tana haifar da imani a cikin Furotesta masu ridda wanda ke barinsu su yi kuskuren kallon al’ummar Yahudawa ta Isra’ila ta zamani a matsayin alamar annabci. Urushalima ta zahiri ta daina zama Urushalimar Allah a lokacin gicciye.

> “The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.

> “Birnin Urushalima ba kuma wuri ne mai tsarki ba. La’anar Allah tana bisansa saboda ƙin karɓa da kuma gicciye Almasihu. Baƙin tabon laifi yana rataye a kansa, kuma ba zai ƙara zama wuri mai tsarki ba har sai an tsarkake shi da wutar tsarkakewa ta sama. A lokacin da za a tsarkake wannan duniya da zunubi ya la’anta daga kowane tabon zunubi, Almasihu zai sāke tsayawa a kan Dutsen Zaitun. Sa’ad da ƙafafunsa suka sauka a kansa, zai tsage gida biyu, ya zama babban fili, da aka shirya domin birnin Allah.” Review and Herald, July 30, 1901.

The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.

Muhimmancin bambancin da ke tsakanin Urushalima ta zahiri da Urushalima ta ruhaniya za a yi magana a kai sa’ad da muke nazarin annabcin Kristi game da ƙarshen duniya. Karo na huɗu da Daniyel ya bayyana “na kullum,” yana cikin sura ta goma sha 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 mai ƙarfi, kuma za su kawar da hadayar yau da kullum, kuma za su kafa abin ƙyama mai kawo kufai. Daniyel 11:31.

This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.

Wannan ayar tana bayyana aikin Roma arna wajen ɗora ikon papacy a kan karagar mulkin duniya a shekara ta 538. “Hannuwa” suna wakiltar ƙarfin soja na Roma arna wanda ya tashi domin ya goyi bayan papacy tun daga Clovis, sarkin Farankawa, a shekara ta 496. Sarakunan Turai dabam-dabam sun yi aiki domin tabbatar da ɗora papacy tun bayan Clovis, amma ayar tana bayyana abubuwa huɗu da sarakunan Turai (hannuwa) suka yi domin papacy, bayan da suka yi laifi ta wajen ƙulla kawancen coci da ƙasa tare da karuwar Taya.

Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.

Da zarar sun tsaya wa papanci, sai suka “gurɓata” ko suka lalatar da birnin Roma, wanda shi ne alamar ƙarfi ga Roma ta arna da kuma ta papanci. An aiwatar da wannan gurɓatawar da ayar ta ambata sau da sau cikin shekaru, yayin da aka sa birnin Roma ƙarƙashin hare-haren soja marasa yankewa. Waɗannan sarakunan Turai (hannuwan), za su kuma “kawar da na kullum.” Kalmar Ibrananci da aka fassara da “kawar da” a wannan ayar ba “rum” ba ce, kamar yadda take a sura ta takwas. A cikin wannan ayar, kalmar da aka fassara da “kawar da” ita ce “sur,” kuma ma’anarta ita ce cirewa. Hannuwan sarakunan Turai za su cire juriyar arna ga tasowar papanci a cikin shekara ta 508. Sa’an nan kuma a cikin shekara ta 538, waɗannan hannuwan za su ɗora papanci a kan gadon sarautar duniya. Sa’an nan a Majalisar Orleans, a cikin wannan shekara ɗin, papanci ya aiwatar da dokar Lahadi.

Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.

Lahadi a matsayin ranar sujada ita ce abin da Sister White ta kira Asabar ta “gunki”, kuma bautar gumaka ita ce cikakkiyar ma’anar Littafi Mai Tsarki ta kalmar “abin ƙyama”. A cikin shekara ta 538, hannayen Roma ta arna suka kafa abin ƙyamar da ke kawo kufai.

> “All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.

> “Dukan waɗanda za su ɗaukaka kuma su yi wa Asabar ta gunki sujada, ranar da Allah bai albarkace ta ba, suna taimakon shaidan da mala’ikunsa da dukan ƙarfin baiwar da Allah ya ba su, wadda suka karkatar zuwa amfani marar kyau. Da yake wani ruhu dabam ne yake zaburar da su, wanda yake makantar da ganewarsu, ba za su iya ganin cewa ɗaukaka Lahadi gaba ɗaya kafa ce ta Cocin Katolika ba.” Selected Messages, littafi na 3, 423.

Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.

Annabci da tarihi suna tabbatar da amfani da muka riga muka gane ga aya ta talatin da ɗaya. Sa’ad da muka ce annabci yana tabbatar da wannan amfani, muna nufin gaskiyar cewa akwai wasu annabce-annabce kuma da suke magana a kan waɗannan abubuwa guda ɗaya, ba tare da shigo da su cikin wannan tattaunawar a wannan lokaci ba. Lokaci na biyar kuma na ƙarshe da Daniyel ya yi amfani da “na kullum,” ana samunsa a sura ta goma sha biyu.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> Kuma daga lokacin da za a kawar da hadayar kullum, a kuma kafa abin ƙyama mai haddasa kufai, za a yi kwana dubu ɗaya da ɗari biyu da casa’in. Mai albarka ne wanda ya yi haƙuri, ya kai kuma ga kwana dubu ɗaya da ɗari uku da talatin da biyar. Daniyel 12:11, 12.

Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.

Annabci da tarihi sun tabbatar da cewa a cikin shekarar 508, adawa ga tashin ikon papacy a zahiri ta ƙare, sa’ad da na ƙarshe daga cikin cikas uku na yanki (Goths) aka tumɓuke, kamar yadda littafin Daniyel sura ta bakwai ya bayyana.

> 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 lura da ƙahonin, sai ga wani ƙaramin ƙaho ya fito a tsakaninsu, wanda a gabansa aka tumɓuke uku daga cikin ƙahonin farko har da saiwoyinsu; sai ga shi, a cikin wannan ƙaho akwai idanu kamar idanun mutum, da kuma baki mai furta manyan maganganu. Daniyel 7:8.

The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.

An kwatanta kawar da ƙahonin uku a kan alluna biyu masu tsarki, kuma sa’ad da aka fitar da na ukun daga cikin waɗannan matsalolin ƙasa uku daga birnin Roma, a shekara ta 508, an kawar da juriya ga tasowar ikon Paparoma. Tsayarwar da aka ambata a aya ta goma sha ɗaya tana wakiltar shekaru talatin tsakanin 508 da 538. Tana nuna shekaru talatin da aka cika shirin kafa mutumin zunubi a cikin haikalin Allah.

The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.

Kalmar da aka fassara da “an ɗauke” ita ce kuma “sur,” wadda ke nufin cirewa; kuma a shekara ta 508, an cire (an ɗauke) juriya ga tasowar papanci. Daga wannan lokaci, shekaru dubu ɗaya da ɗari biyu da casa’in suna kai ka zuwa 1798, da kuma mummunan raunin papanci. Kwana dubu ɗaya da ɗari uku da talatin da biyar kuma suna kai ka zuwa baƙin cikin farko, da farkon lokacin jinkiri a matuƙar ƙarshen shekarar 1843. Ayar tana alkawarta albarka ga waɗanda suka “zo” zuwa 1843. Kalmar “zo” tana nufin taɓawa. Ranar farko ta 1844 tana nuna baƙin cikin farko, amma ranar ƙarshe ta 1843 tana taɓa farkon lokacin 1844. Ranar ƙarshe ta shekara tana taɓa ranar farko ta shekarar da ke biye. Albarkar da ke da alaƙa da wannan lokaci tana tabbata ta wurin tarihi da annabci.

We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.

Za mu ci gaba da nazarin muhimmancin “na kullum” a matsayin gaskiya ta asali a talifi na gaba.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dukan saƙonnin da aka bayar daga 1840–1844 dole ne a gabatar da su da ƙarfi yanzu, gama akwai mutane da yawa da suka rasa alkiblar su. Dole ne saƙonnin su isa ga dukan ikilisiyoyi.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Almasihu ya ce, ‘Masu albarka ne idanunku, gama suna gani; da kunnuwanku, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da mutane masu adalci sun yi marmarin su ga abubuwan nan da kuke gani, amma ba su gan su ba; kuma su ji abubuwan nan da kuke ji, amma ba su ji su ba’ [Matthew 13:16, 17]. Masu albarka ne idanun da suka ga abubuwan da aka gani a shekarun 1843 da 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “An ba da saƙon. Kuma bai kamata a yi jinkiri ba wajen maimaita saƙon, gama alamu na zamani suna cika; dole ne a yi aikin rufewa. Za a yi babban aiki cikin ɗan ƙanƙanin lokaci. Ba da daɗewa ba za a ba da saƙo bisa naɗin Allah wanda zai kumbura ya zama babban ihu. Sa’an nan Daniyel zai tsaya cikin rabonsa, ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

Back to Articles