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# The Book of Daniel - Number Forty-Seven

Littafin Daniyel - Lamba Arba’in da Bakwai

Unmasking Deceptive Doctrines: A Critical Analysis of Daniel 8 and the Challenges to Adventist Theology

Bayyana Koyarwar Ruɗi: Nazari Mai Tsanani kan Daniyel 8 da Ƙalubalen da ake yi wa Tauhidin Adventist

Author

Jeff Pippenger

Published

January 11, 2024

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When the little horn of Rome is represented in verses nine through twelve of Daniel chapter eight, it is a corrupted symbol for it is a symbol of transvestitism, a cross-dresser oscillating between male and female. It agrees with the Millerite understanding that Rome was represented by two phases, the first phase being the Roman statecraft and the second phase being the Roman churchcraft, but in the oscillation of genders in the verses, the little horn is out of the historical and prophetic sequence (corrupted). Yet each of the four verses represents history directly associated with either Roman statecraft or Roman churchcraft. Pagan Rome persecuted all who resisted its imperial authority, but the persecution of papal Rome (feminine) in verse ten, is specifically directed against heaven.

Sa’ad da aka wakilta ƙaramin ƙahon Roma a ayoyi tara zuwa goma sha biyu na Daniel sura ta takwas, alama ce gurɓatacciya, domin alama ce ta sauya tufafin jinsi, mai sanya tufafin jinsi na kishiya yana jujjuyawa tsakanin namiji da mace. Wannan ya yi daidai da fahimtar Millerite cewa an wakilta Roma da matakai biyu, mataki na farko shi ne mulkin siyasar Roma, na biyu kuma shi ne mulkin ikkilisiyar Roma; amma a cikin wannan jujjuyawar jinsi da ke cikin ayoyin, ƙaramin ƙahon ya fita daga jerin tarihi da na annabci (gurɓatacce). Duk da haka, kowace daga cikin ayoyi huɗu ɗin tana wakiltar tarihi da ke da alaƙa kai tsaye da ko dai mulkin siyasar Roma ko kuma mulkin ikkilisiyar Roma. Roma arna ta tsananta wa dukan waɗanda suka yi tsayayya da ikon daularta, amma tsanantawar Roma ta papanci (ta mace) a aya ta goma, an nufa ta ne musamman ga sama.

In the Millerite understanding that Rome was the fourth and final kingdom, the oscillating from state to church to state to church again would not have been a concern. They had seen the mixture of iron and clay in the feet of Daniel chapter two, and simply understood it as two phases of Rome, with no concern to define a specific historical sequence of a fourth and fifth kingdom. They understood the same of chapter seven, where the horn that spake great things against the most High, had three horns plucked up from the original ten horns of the beast of Rome. Even if Miller did recognize the gender oscillation of verse nine through twelve, it would have been unimportant to his understanding of the fourth kingdom being Rome. In Millerite understanding the fourth kingdom ended in 1798, and the next prophetic event was the Second Coming of Christ.

A fahimtar Milleriyawa cewa Roma ita ce mulki na huɗu kuma na ƙarshe, sauyawa daga jiha zuwa coci sannan daga coci zuwa jiha kuma zuwa coci kuma ba zai zama abin damuwa ba. Sun ga gaurayawar ƙarfe da yumɓu a ƙafafun da ke cikin Daniyel sura ta biyu, kuma kawai suka fahimce shi a matsayin matakai biyu na Roma, ba tare da wata damuwa ta fayyace takamaiman jerin tarihi na mulki na huɗu da na biyar ba. Haka kuma suka fahimci sura ta bakwai, inda ƙahon nan da ya faɗi manyan maganganu gāba da Maɗaukaki, ya tumɓuke ƙahoni uku daga cikin asalin ƙahoni goma na dabbar Roma. Ko da Miller ya gane sauyawar jinsin nahawu daga aya ta tara zuwa ta goma sha biyu, da wannan ba zai zama mai muhimmanci ga fahimtarsa cewa mulki na huɗu shi ne Roma ba. A fahimtar Milleriyawa, mulki na huɗu ya ƙare a 1798, kuma abin annabci na gaba shi ne Zuwan Almasihu na Biyu.

The feminine horn identifies the woman who commits spiritual fornication with the masculine horn, and is represented in verses ten and twelve.

Ƙahon mace yana nuna matar da take aikata zina ta ruhaniya tare da ƙahon namiji, kuma an wakilta ta a ayoyi na goma da na goma sha biyu.

> 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. Daniel 8:10.

> Sai ya ƙaru ƙwarai, har ya kai ga rundunar sammai; sai ya jefar da waɗansu daga cikin rundunar da kuma taurari ƙasa, ya tattake su. Daniyel 8:10.

The persecution of the papal power was directed against Christianity (the host of heaven), and in verse twelve papal Rome (feminine), receives the power to accomplish her murderous work through the transgression of fornicating with the kings of Europe.

Tsanantawar ikon papanci an karkata ne ga Kiristanci (rundunar sama), kuma a aya ta goma sha biyu, Roma ta papanci (ta mace), ta karɓi ikon aiwatar da aikinta na kisa ta wurin laifin yin fasikanci tare da sarakunan Turai.

> 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 8:12.

> Kuma aka ba shi runduna ta yi gaba da hadayar kullum saboda laifi, sai ta jefa gaskiya ƙasa; kuma ta aikata, ta kuma sami nasara. Daniyel 8:12.

The “host” in the verse represents the military power that was given the papacy “against the daily.” The word “against” means “from”. From the pagan kings of Europe (pagan Rome), represented by “the daily,” military support (an host) was given to the papacy “by reason of transgression.” The combination of church and state, with the church in control of the relationship is the “transgression.” The wine of that transgression is Christian blood. Once the papacy had control of the armies of pagan Rome, papal Rome (“it”) “cast down the truth to the ground; and it practiced, and prospered.”

“Runduna” a cikin ayar tana wakiltar ikon soja da aka ba fafaroma “a kan na kullum.” Kalmar “a kan” na nufin “daga.” Daga sarakunan arna na Turai (Roma ta arna), waɗanda “na kullum” ke wakilta, aka ba fafaroma taimakon soja (runduna) “saboda laifi.” Haɗuwar coci da ƙasa, inda coci take iko da wannan dangantaka, shi ne “laifin.” Ruwan inabin wannan laifi shi ne jinin Kiristoci. Da zarar fafaroma ta mallaki rundunonin Roma ta arna, Roma ta fafaroma (“ita”) “ta jefa gaskiya ƙasa; kuma ta aikata, ta kuma yi nasara.”

In Daniel chapter eleven, verse thirty-one, the giving of the armies to papal Rome is also represented:

A cikin Daniyel sura ta goma sha ɗaya, aya ta talatin da ɗaya, an kuma wakilta ba da rundunoni ga Roma ta Paparoma:

> 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, za su kuma ƙazantar da haikalin ƙarfi, su kawar da hadaya ta kullum, kuma za su kafa abin ƙyama mai haddasa kufaita. Daniyel 11:31.

The verse is identifying the historical transition from pagan Rome to papal Rome. In the verse the “arms” are the European kings that began to stand up for the papacy beginning with Clovis, king of the Franks (France), in the year 496. The “arms” also polluted “the sanctuary of strength” (the city of Rome), through the continuous warfare from the fourth century onward to the year 538. The “arms” also removed the pagan resistance to the rise of the papacy, and by the year 508, the pagan resistance was finished.

Ayoyin suna bayyana canjin tarihi daga Roma ta arna zuwa Roma ta paparoma. A cikin ayar, “hannuwa” su ne sarakunan Turai waɗanda suka fara tashi tsaye domin kare papacy tun daga Clovis, sarkin Franks (Faransa), a shekara ta 496. “Hannuwan” kuma sun ƙazantar da “wuri mai tsarki na ƙarfi” (birnin Roma), ta wurin yaƙe-yaƙe marasa yankewa daga ƙarni na huɗu zuwa shekara ta 538. “Hannuwan” kuma sun kawar da juriya ta arna ga tasowar papacy, kuma zuwa shekara ta 508, an gama da juriya ta arna.

The word translated as “take away,” is the Hebrew word “sur” and means “to remove”. The “arms” placed the “abomination that maketh desolate” (the papacy), on the throne of the earth in the year 538. When Daniel chapter eight, verse twelve identifies that “an host” was given to the feminine little horn, it is agreeing with the witness of verse thirty-one of chapter eleven. The book of Revelation also gives witness to the same truth in chapter thirteen.

Kalmar da aka fassara da “kawar da,” ita ce kalmar Ibrananci “sur” kuma tana nufin “cirewa”. “Hannaye” suka ɗora “abin ƙyama mai jawo kufai” (papacy), a kan kursiyin duniya a shekara ta 538. Sa’ad da Daniyel sura ta takwas, aya ta goma sha biyu, ta bayyana cewa an ba “runduna” ga ƙaramin ƙahon mace, tana dacewa da shaidar aya ta talatin da ɗaya ta sura ta goma sha ɗaya. Littafin Ru’ya ta Yohanna ma yana ba da shaida ga wannan gaskiyar a sura ta goma sha 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 beyar, bakinta kuma kamar bakin zaki ne; macijin nan kuwa ya ba ta ikonsa, da kursiyinsa, da babban iko. Ru’ya ta Yohanna 13:2.

Sister White directly identifies the beast of verse two as the papacy, and that the dragon in the verse is pagan Rome. Pagan Rome gave three things to the papacy; “his power, and his seat, and great authority.”

’Yar’uwa White ta bayyana kai tsaye cewa dabbar da ke aya ta biyu ita ce papacy, kuma macijin da ke cikin ayar kuwa Roma ta arna ce. Roma ta arna ta ba papacy abubuwa uku; “ƙarfinsa, da kursiyinsa, da kuma babban iko.”

The military power was given by pagan Rome beginning with Clovis in the year 496. The “seat” to rule from, was given to the papacy in the year 330, when the emperor Constantine moved his capitol to Constantinople, leaving his former capitol city of Rome to the control of the papal church. In the year 533, the emperor Justinian decreed that the pope was the head of the church and the corrector of heretics, turning his “great authority” over to the pope of Rome. Verse twelve of Daniel chapter eight, identifies the time when a “host” was given, and that prophetic truth is testified to on many witnesses. From that point in time (beginning in the year 496), the papacy “prospered.”

An ba wa ikon soja ta wajen Roma arna, tun daga Clovis a shekara ta 496. “Kujerar” mulkin da za a yi mulki daga gare ta kuma, an ba ta ga papacy a shekara ta 330, sa’ad da sarki Constantine ya mai da babban birninsa zuwa Constantinople, ya bar tsohon babban birninsa na Roma a ƙarƙashin ikon cocin papal. A shekara ta 533, sarki Justinian ya ayyana cewa shugaban Kirista na Roma shi ne shugaban coci kuma mai gyaran ’yan bidi’a, yana miƙa “babban ikonsa” ga shugaban Kirista na Roma. Aya ta goma sha biyu ta Daniyel sura ta takwas ta bayyana lokacin da aka ba da “runduna,” kuma an tabbatar da wannan gaskiyar annabci ta bakin shaidu da yawa. Daga wannan lokaci zuwa gaba (farawa a shekara ta 496), papacy ta “bunƙasa.”

It would continue to “practice” and “prosper” until the end of the indignation against the northern kingdom of Israel ended in 1798, and the papacy received its deadly wound.

Za ta ci gaba da “aiki” kuma ta “wadata” har zuwa ƙarshen fushin da aka yi wa mulkin arewacin Isra’ila, wanda ya ƙare a shekara ta 1798, sa’an nan kuma papanci ya sami raunin da zai kai ga mutuwa.

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

> Sarkin kuwa zai yi bisa ga nufinsa; zai ɗaukaka kansa, ya mai da kansa babba fiye da kowane allah, kuma zai faɗi manyan maganganu masu banmamaki gāba da Allahn alloli, kuma zai yi nasara har sai fushin ya cika; gama abin da aka ƙaddara za a aikata. Daniyel 11:36.

Verse nine of chapter eight, describes masculine Rome (pagan Rome), and represents the three-step conquering process that pagan Rome accomplished, and which typified the three geographical areas that would be conquered in order for papal Rome to be established upon the throne of the earth, as represented by the three horns that were plucked up in chapter seven. Those two three-step conquering’s of pagan and papal Rome, represented the three geographical obstacles of modern Rome, in verses forty through forty-three of Daniel eleven. Then in chapter eight, verse eleven, the masculine little horn (pagan Rome) is again represented. In the verse, the sanctified logic is so sound, that the scornful men that rule Jerusalem were forced to introduce several theological lies in order to erect their counterfeit foundation.

Aya ta tara ta sura ta takwas tana bayyana Romawa namiji (Roma ta arna), kuma tana wakiltar tsarin cin nasara mai matakai uku da Roma ta arna ta aiwatar, wanda kuma ya zama alama ta yankuna uku na ƙasa da za a ci da yaƙi domin a kafa Roma ta Paparoma a kan kursiyin duniya, kamar yadda ƙahoni uku da aka tumɓuke a sura ta bakwai suka wakilta. Waɗannan nasarori biyu masu matakai uku na Roma ta arna da ta Paparoma sun wakilci cikas uku na ƙasa na Roma ta zamani, a ayoyi na arba’in zuwa arba’in da uku na Daniyel goma sha ɗaya. Sa’an nan kuma a sura ta takwas, aya ta goma sha ɗaya, an sake wakiltar ƙaramin ƙaho namiji (Roma ta arna). A cikin ayar, tsarkakakkiyar hikimar tantancewa tana da ƙarfi ƙwarai, har maza masu ba’a da suke mulkin Urushalima suka tilastu su gabatar da ƙarya-ƙaryan tauhidi da dama domin su gina tushensu na jabun kwaikwayo.

> 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. Daniel 8:11.

> Hakika, ya ɗaukaka kansa har ya kai ga shugaban rundunar, kuma ta wurinsa aka kawar da hadaya ta kullum, aka kuma rurrushe wurin tsattsarkan haikalinsa. Daniyel 8:11.

As we begin to address the counterfeit coins and jewels that have been introduced to Adventism since 1863, it should be noted that there are two primary fields of supposed theological expertise which Adventism boasts of, as their basis for upholding the doctrines of apostate Protestantism and Catholicism. The claim that the modern theologians of Adventism make is that they are either experts in biblical history, or experts in biblical languages. Their application of the verse, reveals the prophetic word has become as a sealed book unto them, and also reveals that their claim of being experts of the biblical languages is simply the modern manifestation of Pharisaism.

Yayin da muke fara magana game da tsabar kuɗi da kayan ado na jabu da aka shigar cikin Adventism tun daga 1863, ya kamata a lura cewa akwai manyan fannonin da ake tsammanin ƙwarewar tauhidi guda biyu waɗanda Adventism ke taƙama da su, a matsayin tushensu na tsayawa kan koyarwar Furotesta mai ridda da kuma Katolika. Iƙirarin da malaman tauhidi na zamani na Adventism suke yi shi ne cewa su ko dai ƙwararru ne a tarihin Littafi Mai Tsarki, ko kuwa ƙwararru ne a harsunan Littafi Mai Tsarki. Yadda suke amfani da ayar, yana bayyana cewa kalmar annabci ta zama tamkar littafi hatimce a gare su, kuma yana kuma bayyana cewa iƙirarinsu na kasancewa ƙwararru a harsunan Littafi Mai Tsarki ba kome ba ne face bayyanar Farisiyanci ta zamani.

First is the disregard of the oscillation of the genders for the little horn in verse nine through twelve. If they were actually experts in the Hebrew language, they would not deny, or water down, the fact that Daniel purposely employed gender oscillation in the verses. The little horn is represented in both genders, and those genders go back and forth through the verses. The theologians try to cover this fact with rubbish and counterfeit coins, for it clearly identifies that verse eleven is identifying pagan, not papal Rome. They of course insist that the little horn of verse eleven is the pope, when it is actually pagan Rome.

Na farko akwai watsi da sauyawar jinsin nahawu game da ƙaramin ƙaho a aya ta tara zuwa ta goma sha biyu. Da a ce lalle su ƙwararru ne a harshen Ibraniyanci, da ba za su yi musun gaskiyar cewa Daniyel ya yi amfani da sauyawar jinsin nahawu da gangan a cikin waɗannan ayoyi ba, ko kuma su raunana ta. An wakilci ƙaramin ƙahon a jinsin nahawu biyu, kuma waɗannan jinsunan suna ta sauyawa baya da gaba a cikin ayoyin. Masanan tauhidi suna ƙoƙarin rufe wannan gaskiyar da shara da tsabar kuɗin jabu, domin a fili take nuna cewa aya ta goma sha ɗaya tana nuni ne ga Roma arna, ba Roma ta papacy ba. Tabbas suna nacewa cewa ƙaramin ƙahon da ke aya ta goma sha ɗaya shi ne shugaban cocin Roma, alhali kuwa ainihin Roma arna ce.

Once it is acknowledged that two of the four little horn verses are male and two are female, then it is simple to incorporate the biblical truth that a woman in Bible prophecy represents a church, and a man represents a state. Knowing this allows all who wish to see, that the little horn of verse eleven, is masculine Rome (pagan Rome), not feminine Rome (papal Rome).

Da zarar an amince cewa biyu daga cikin ayoyin huɗu na ƙaramin ƙaho na namiji ne, biyu kuma na mace ne, sai ya zama mai sauƙi a haɗa gaskiyar Littafi Mai Tsarki cewa mace a annabcin Littafi Mai Tsarki tana wakiltar ikilisiya, namiji kuma yana wakiltar daula. Sanin wannan yana ba dukan masu son gani damar gane cewa ƙaramin ƙahon da ke aya ta goma sha ɗaya namiji ne, wato Roma ta namiji (Roma arna), ba Roma ta mace ba (Roma ta Paparoma).

The verse then is understood as teaching that pagan Rome (he) magnified himself to the prince of the host, as did pagan Rome when it placed the prince of the host upon the cross of Calvary. Not only did pagan Rome magnify itself against Christ at the cross, the verse goes on to say that by him (pagan Rome) “the daily sacrifice was taken away.”

Saboda haka, an fahimci ayar tana koyarwa cewa Roma ta arna (shi) ta ɗaukaka kanta har zuwa ga shugaban rundunar, kamar yadda Roma ta arna ta yi sa’ad da ta sa shugaban rundunar a kan gicciyen Kalbari. Ba kawai Roma ta arna ce ta ɗaukaka kanta gāba da Almasihu a kan gicciye ba, ayar ta ci gaba da cewa ta wurinsa (Roma ta arna) “an ɗauke hadaya ta yau da kullum.”

In the book of Daniel there are two Hebrew words that are both translated as “take away.” The words are “sur” and “rum”. Both words are used in the sanctuary service. Sur means to take away or remove, and when the ashes from the altar in the sanctuary were removed, the word used to describe the removal of the ashes is “sur”. The word “rum” means to lift up and exalt, and when the priest in the sanctuary was to lift up a wave offering, he was to “rum” (lift up) the offering. In verse eleven, pagan Rome (“the daily”) would “rum” (take away) paganism by lifting up and exalting the religion of paganism.

A cikin littafin Daniyel akwai kalmomin Ibrananci guda biyu waɗanda duka ake fassara su da “kawar.” Kalmomin su ne “sur” da “rum”. Ana amfani da waɗannan kalmomi biyu a hidimar Wuri Mai Tsarki. Sur na nufin kawarwa ko cirewa, kuma sa’ad da aka cire toka daga bagaden da yake cikin Wuri Mai Tsarki, kalmar da aka yi amfani da ita don bayyana cire tok ar ita ce “sur”. Kalmar “rum” na nufin ɗagawa da ɗaukakawa, kuma sa’ad da firist a cikin Wuri Mai Tsarki zai ɗaga hadaya ta kaɗawa, sai ya “rum” (ɗaga) hadayar. A aya ta goma sha ɗaya, Roma arna (“the daily”) za ta “rum” (kawar) da arna ta wajen ɗagawa da ɗaukaka addinin arna.

Pagan Rome would lift up and exalt the religion of paganism. The Adventist theologians that profess an expertise of biblical languages choose to treat every occurrence of “take away” in the book of Daniel as “remove”. They fail to acknowledge the distinct and precise writing of Daniel, and thus place themselves above the prophet Daniel.

Roma ta arna za ta ɗaukaka kuma ta yabe addinin arna. Masanan tauhidi na Adventist waɗanda ke da’awar ƙwarewa a harsunan Littafi Mai Tsarki suna zaɓar su fassara kowace fitowar kalmar “take away” a cikin littafin Daniyel da “remove”. Sun kasa amincewa da rubutu na musamman kuma daidai na Daniyel, sabili da haka suna ɗora kansu a sama da annabi Daniyel.

The theologians that profess to understand the biblical languages provide arguments to justify why Daniel intended to mean the same thing, when he employed two different words. They provide long and tedious word studies to uphold their false claims. The theologians that profess to understand biblical history, argue that the false application is based upon recognizing that in different periods of history the same word might mean something different, and therefore when Daniel employed two different words, only a historical expert can identify what Daniel actually meant. It is important to identify these two false methods for they are employed often by the theologians who seek to hide from the methodology of “line upon line.”

Masana tauhidi waɗanda suke da’awar sun fahimci harsunan Littafi Mai Tsarki suna gabatar da hujjoji domin su ba da dalilin da ya sa Daniyel ya nufa ya faɗi abu ɗaya, alhali kuwa ya yi amfani da kalmomi biyu dabam. Suna gabatar da dogayen bincike masu gajiyarwa a kan kalmomi domin su kāre da’awarsu ta ƙarya. Masana tauhidi waɗanda suke da’awar sun fahimci tarihin Littafi Mai Tsarki suna jayayya cewa wannan amfani na ƙarya ya ginu ne a kan gane cewa, a lokuta dabam-dabam na tarihi, kalma ɗaya na iya nufin wani abu dabam; sabili da haka, sa’ad da Daniyel ya yi amfani da kalmomi biyu dabam, ƙwararren masani a tarihi kaɗai zai iya tantance abin da Daniyel ya nufa a zahiri. Yana da muhimmanci a gano waɗannan hanyoyi biyu na ƙarya, domin masana tauhidi waɗanda suke neman ɓuya daga tsarin “line upon line” sukan yi amfani da su sau da yawa.

> 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. Daniel 8:11.

> I, ya ɗaukaka kansa har ma zuwa ga shugaban runduna, kuma ta wurinsa aka kawar da hadaya ta kullum, aka kuma rushe wurin tsattsarkan Wurinsa. Daniyel 8:11.

The word translated as “taken away” in the verse means to “lift up and exalt”. It does not mean to remove. This fact creates confusion and contradiction for the Adventist theologians, for their premises do not hold up under a simple evaluation of the verse, when the actual definition of the word Daniel used is applied to the verse. They argue the little horn of the verse is papal Rome, and therefore the verse would read that “by him” (papal Rome) “the daily was taken away.”

Kalmar da aka fassara da “an kawar” a cikin ayar na nufin “ɗagawa da ɗaukaka”. Ba ta nufin cirewa ba. Wannan gaskiya tana haifar da ruɗani da saɓani ga malaman tauhidi na Adventist, domin tushen hujjojinsu ba ya jurewa ƙarƙashin gwaji mai sauƙi na ayar, sa’ad da aka aiwatar da ainihin ma’anar kalmar da Daniyel ya yi amfani da ita a kan ayar. Suna jayayya cewa ƙaramin ƙahon da ke cikin ayar shi ne Roma ta Paparoma, sabili da haka ayar za ta karanta cewa “ta wurinsa” (Roma ta Paparoma) “an ɗaga, an kuma ɗaukaka, na yau da kullum.”

They of course have no problem including the added word that Sister White states directly was added by human wisdom and does not apply to the text.

Hakika ba su da wata matsala wajen haɗa ƙarin kalmar nan da Sister White ta faɗa kai tsaye cewa hikimar mutum ce ta ƙara ta, kuma ba ta shafi nassin ba.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) 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.” Early Writings, 74.

> “Sai na ga game da ‘na kullum’ (Daniel 8:12) cewa an ƙara kalmar ‘hadaya’ ne ta wurin hikimar mutum, kuma ba ta cikin rubutun ba, kuma Ubangiji ya ba da sahihin fahimtarta ga waɗanda suka ba da kiran sa’ar shari’a.” Early Writings, 74.

They identify “the daily” as Christ’s sanctuary ministry, so the “daily sacrifice” upholds the concept that “the daily” is Christ sacrificial work in the heavenly sanctuary. But inspiration identifies that the word “sacrifice” “does not belong to the text”.

Suna bayyana “na kullum” a matsayin hidimar Almasihu a cikin Wuri Mai Tsarki, saboda haka “hadaya ta kullum” tana tabbatar da ra’ayin cewa “na kullum” aikin hadayar Almasihu ne a cikin Wuri Mai Tsarki na sama. Amma wahayi ya nuna cewa kalmar “hadaya” “ba ta cikin rubutun.”

When the drunkards of Ephraim identify “the daily” as Christ’s sanctuary work, the verse would then read, “by him” (papal Rome) “the daily was taken away,” or it would read, “by the papal power, Christ’s sanctuary ministry was taken away.” They actually teach this falsehood. They insist that through the darkness of the papal rule the true understanding of Christ’s sanctuary ministry was removed from the minds of men.

Sa’ad da mashaya na Ifraimu suka bayyana “na yau da kullum” a matsayin aikin Wuri Mai Tsarki na Almasihu, sai ayar ta karanta haka, “ta wurinsa” (Roma ta papacy) “an kawar da na yau da kullum,” ko kuma ta karanta, “ta ikon papacy, an kawar da hidimar Wuri Mai Tsarki ta Almasihu.” Lalle ne suna koyar da wannan ƙarya. Suna nacewa cewa ta cikin duhun mulkin papacy aka cire ainihin fahimtar hidimar Wuri Mai Tsarki ta Almasihu daga tunanin mutane.

Yet the word translated as “take away,” does not mean to remove, it means to lift up and exalt. If the professed experts of biblical languages would correctly apply the meaning of the Hebrew word “rum,” to the passage, their rendition would need to say, “by the papal power, Christ’s sanctuary ministry was lifted up and exalted.” When did the papacy ever lift up and exalt Christ?

Duk da haka kalmar da aka fassara da “take away” ba ta nufin cirewa ba; tana nufin ɗagawa sama da ɗaukaka. Idan waɗanda suke ikirarin ƙwararru ne a harsunan Littafi Mai Tsarki za su yi amfani da ma’anar kalmar Ibrananci “rum” daidai ga wannan nassi, dole ne fassararsu ta ce, “ta wurin ikon papanci, hidimar Almasihu a Wurinsa Mai Tsarki aka ɗaga sama aka kuma ɗaukaka.” Yaushe ne papanci ya taɓa ɗaga sama ya kuma ɗaukaka Almasihu?

They seek to impose the definition of the Hebrew word “sur” upon the Hebrew word “rum.” Daniel uses the word “sur,” which means to remove, in connection with “the daily” in two other verses, but in verse eleven, Daniel chose the word “rum” meaning to lift up and exalt. Not only is the dish of fables concerning this verse foolishness because of the wresting of the meaning of the word translated as “take away,” but there was never a time when Christ’s sanctuary ministry was in any way removed from men.

Suna neman dora ma’anar kalmar Ibraniyanci “sur” a kan kalmar Ibraniyanci “rum.” Daniyel ya yi amfani da kalmar “sur,” wadda take nufin cirewa, dangane da “na kullum” a cikin wasu ayoyi biyu, amma a aya ta goma sha ɗaya, Daniyel ya zaɓi kalmar “rum” mai nufin ɗagawa sama da ɗaukaka. Ba wai kawai wannan tatsuniyar ƙagaggun labarai game da wannan aya wauta ce saboda karkatar da ma’anar kalmar da aka fassara da “ɗauke,” ba, amma kuma ba a taɓa kasancewa da wani lokaci da hidimar Almasihu a Wuri Mai Tsarki ta kasance an cire ta daga mutane ta kowace hanya ba.

> But this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. Hebrews 7:24, 25.

> Amma wannan mutum, domin yana dawwama har abada, yana da firistanci marar canjawa. Saboda haka kuma yana iya ceton waɗanda suke zuwa ga Allah ta wurinsa har zuwa matuƙa, ganin cewa kullum yana raye domin ya yi musu ceto. Ibraniyawa 7:24, 25.

To claim, as the Adventist theologians do, in an attempt to prop up their false application of the verse, that there was a period of time when the papacy exercised some type of power to remove Christ’s sanctuary intercession is absurd!

Yin iƙirari, kamar yadda malaman tauhidi na Adventist suke yi, a ƙoƙarin su na ƙarfafa gurɓatacciyar fassarar da suke yi wa ayar, cewa akwai wani zamani da papanci ya aiwatar da wani irin iko don kawar da roƙon ceton Kristi a cikin Wurinsa Mai Tsarki, abu ne marar ma’ana!

But the theologians do not teach that the verse identifies that the papacy lifted up and exalted Christ’s sanctuary ministry. They avoid the meaning of Daniel’s words, and the inspired counsel of Ellen White, to teach what they choose to teach in spite of the testimony of Daniel’s words.

Amma masu ilimin tauhidi ba sa koyar da cewa ayar tana nuna cewa papacy ta ɗaukaka ta kuma ta girmama hidimar Wuri Mai Tsarki ta Almasihu. Suna kauce wa ma’anar kalmomin Daniyel, da kuma shawarar Ellen White wadda aka yi mata wahayi, domin su koyar da abin da suka zaɓa su koyar duk da shaidar kalmomin Daniyel.

> 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. Daniel 8:11.

> Hakika, ya ɗaukaka kansa har ma zuwa ga shugaban rundunar, kuma ta wurinsa aka kawar da hadaya ta kullum, aka kuma rushe wurin tsattsarkan haikalinsa. Daniyel 8:11.

The theologians teach that the verse means “by the papal power, Christ’s sanctuary ministry was removed,” and the removal of Christ’s sanctuary ministry from the minds of men is supported by the fact that in association with the removal, the place of Christ’s “sanctuary was cast down.” There is not one verse in God’s Word that identifies the heavenly sanctuary, which is where Christ performs his intercession, has ever been cast down. Nor is there any biblical passage that identifies that heaven itself, which is the “place of his sanctuary”, is ever cast down. Once again, the theologians place themselves above the prophet Daniel, for they insist that “the place of his sanctuary” in the verse is referring to God’s sanctuary, in spite of the fact that Daniel teaches directly opposite of that idea.

Masana tauhidi suna koyar da cewa ayar tana nufin, “ta wurin ikon paparoma, an kawar da hidimar Almasihu a Wuri Mai Tsarki,” kuma wannan kawar da hidimar Almasihu a Wuri Mai Tsarki daga tunanin mutane yana samun goyon baya daga gaskiyar cewa tare da wannan kawarwar, an “rugurguje wurin Wuri Mai Tsarkinsa” na Almasihu. Babu ko aya guda a cikin Maganar Allah da ta nuna cewa Wuri Mai Tsarki na sama, inda Almasihu yake yin ceto a madadinmu, an taɓa rugurgujewa. Haka kuma, babu wani nassi na Littafi Mai Tsarki da ya nuna cewa sama kanta, wadda ita ce “wurin Wuri Mai Tsarkinsa”, an taɓa rugurgujewa. Har yanzu kuma, masana tauhidi suna ɗora kansu sama da annabi Daniyel, domin suna nacewa cewa “wurin Wuri Mai Tsarkinsa” a cikin ayar yana nufin Wuri Mai Tsarki na Allah, duk da cewa Daniyel yana koyar da akasin wannan ra’ayi kai tsaye.

The professed experts of the Hebrew language insist that in the verse the Hebrew word “rum,” needs to be understood with the meaning of the Hebrew word “sur.” They also insist that the Hebrew word “miqdash” needs to be understood as the Hebrew word “qodesh.” “Miqdash” and “qodash” are both translated simply as “sanctuary” in the book of Daniel, yet they have different meanings. “Miqdash” represents any sanctuary, whether it is God’s sanctuary or a pagan sanctuary. It is the general word for sanctuary, but “qodesh” is only used in the Bible to represent God’s sanctuary.

Masu ikirarin ƙwarewa a harshen Ibraniyanci suna nacewa cewa, a cikin ayar, kalmar Ibraniyanci “rum” dole ne a fahimce ta da ma’anar kalmar Ibraniyanci “sur.” Haka kuma suna nacewa cewa kalmar Ibraniyanci “miqdash” dole ne a fahimce ta a matsayin kalmar Ibraniyanci “qodesh.” “Miqdash” da “qodash” dukansu ana fassara su ne a sauƙaƙe da “wuri mai tsarki” a cikin littafin Daniyel, duk da haka suna da ma’anoni dabam. “Miqdash” tana wakiltar kowane wuri mai tsarki, ko dai haikalin Allah ne ko kuma wurin tsarki na arna. Ita ce kalma ta gama-gari domin wuri mai tsarki, amma “qodesh” a cikin Littafi Mai Tsarki ana amfani da ita ne kawai domin wakiltar wurin tsarki na Allah.

Daniel knew the difference between a pagan sanctuary and God’s sanctuary. If Daniel was going to identify a pagan sanctuary, he would use the word “miqdash.” It is amazing to me that the supposed experts of the Hebrew language never address the fact that in four consecutive verses, Daniel uses both words three times. Daniel’s usage of the two Hebrew words, both translated as “sanctuary” defines the meaning Daniel intended to be understood.

Daniyel ya san bambanci tsakanin haikalin arna da Haikalin Allah. Da a ce Daniyel zai bayyana haikalin arna, da ya yi amfani da kalmar “miqdash.” Abin mamaki ne a gare ni cewa waɗanda ake ɗauka ƙwararru ne a harshen Ibrananci ba su taɓa yin bayani kan gaskiyar cewa, a cikin ayoyi huɗu a jere, Daniyel ya yi amfani da kalmomin biyu sau uku ba. Yadda Daniyel ya yi amfani da waɗannan kalmomin Ibrananci biyu, waɗanda duka ake fassara su da “haikali,” shi ne ke fayyace ma’anar da Daniyel ya nufa a fahimta.

> 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. 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:11–14.

> I, ya ɗaukaka kansa har ma zuwa ga shugaban runduna, kuma ta wurinsa aka kawar da hadayar yau da kullum, aka kuma rushe wurin tsattsarkan wurinsa. Aka kuma ba shi runduna gāba da hadayar yau da kullum saboda zunubi, kuma ta jefa gaskiya ƙasa; ta aikata, ta kuma yi nasara. Sa’an nan na ji wani mai tsarki yana magana, wani mai tsarki kuma ya ce wa wancan mai tsarkin da yake magana, Har yaushe ne wannan wahayi zai kasance game da hadayar yau da kullum, da laifin lalacewa, har a ba da tsattsarkan wuri da rundunar a tattake su a ƙarƙashin ƙafa? Sai ya ce mini, Har zuwa kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake tsattsarkan wurin. Daniyel 8:11–14.

In the very passage that includes the foundation of Adventism, Daniel employs two different Hebrew words that are both translated as “sanctuary.” In verses thirteen and fourteen Daniel chose to use the Hebrew word for “sanctuary,” that is only used biblically to identify God’s sanctuary, but in verse eleven, Daniel used the general or generic Hebrew word that can be God’s sanctuary, or it can be a pagan sanctuary.

A cikin ainihin wannan nassi da ya ƙunshi tushen Adventism, Daniyel ya yi amfani da kalmomin Ibrananci biyu dabam-dabam waɗanda duka ake fassara su da “wuri mai tsarki.” A ayoyi na goma sha uku da goma sha huɗu Daniyel ya zaɓi ya yi amfani da kalmar Ibrananci ta “wuri mai tsarki” wadda a rubuce-rubucen Littafi Mai Tsarki ake amfani da ita ne kawai don nuna wuri mai tsarki na Allah; amma a aya ta goma sha ɗaya, Daniyel ya yi amfani da kalmar Ibrananci ta gama-gari ko ta bai ɗaya wadda za ta iya nufin wuri mai tsarki na Allah, ko kuma za ta iya nufin wuri mai tsarki na arna.

If Daniel had wanted to identify the “sanctuary” in verse eleven, as God’s sanctuary, he would have used the same Hebrew word that he used twice within the next three verses. It is absolutely clear that Daniel was making a distinction between a pagan sanctuary in verse eleven, and God’s sanctuary in verses thirteen and fourteen! But the drunkards of Ephraim argue that the “place of his sanctuary” that was “cast down,” in verse eleven, was the place of God’s sanctuary, though they avoid the word “place.”

Da a ce Daniyel ya so ya bayyana “wuri mai tsarki” da ke aya ta goma sha ɗaya a matsayin wuri mai tsarki na Allah, da ya yi amfani da wannan kalmar Ibrananci ɗaya da ya yi amfani da ita sau biyu a cikin ayoyi uku na gaba. A fili ƙwarai yake cewa Daniyel yana bambanta tsakanin wani wuri mai tsarki na arna a aya ta goma sha ɗaya, da kuma wurin Allah mai tsarki a ayoyi na goma sha uku da goma sha huɗu! Amma mashayan Ifraimu suna jayayya cewa “wurin wurinsa mai tsarki” wanda aka “ruguzar,” a aya ta goma sha ɗaya, shi ne wurin Allah mai tsarki, ko da yake suna kauce wa kalmar “wuri.”

They teach that the papacy took away Christ’s ministry of intercession and cast down the truth of the heavenly sanctuary. But Daniel was clear that the “sanctuary” in verse eleven, was not God’s sanctuary, but a pagan sanctuary. Daniel was just as clear that it was not the “sanctuary” that was cast down, but “the place” of his sanctuary.

Suna koyar da cewa papanci ya kawar da hidimar ceton roƙo ta Almasihu, kuma ya jefa ƙasa gaskiyar Wuri Mai Tsarki na sama. Amma Daniyel ya bayyana sarai cewa “wurin tsarki” da ake nufi a aya ta goma sha ɗaya ba Wuri Mai Tsarki na Allah ba ne, sai dai wurin tsarki na arna. Haka kuma Daniyel ya bayyana a sarari cewa ba “wurin tsarkin” ba ne aka jefa ƙasa, sai dai “wurin” wurinsa mai tsarki.

Refusing to acknowledge the purposeful gender oscillation of verses nine through twelve, the modern theologians adopted the definition of “the daily” that originated within apostate Protestantism, and began to construct a foundation upon the sand of human conjecture, tradition and custom. When they arrive at verse eleven, they even reject the inspired counsel of Sister White that identified that Miller’s understanding of “the daily” as paganism was correct, and begin to employ the art of misdirection and conjecture to defend their love of Catholic and Protestant theology.

Da suka ƙi yarda da sauyawar jinsin magana mai ma’ana da gangan a cikin ayoyi na tara zuwa goma sha biyu, masu ilimin tauhidi na zamani suka rungumi ma’anar “na kullum” wadda ta samo asali a cikin Furotestantancin ridda, suka kuma fara gina tubali a kan yashin zato na mutum, al’ada da dabi’a. Da suka isa aya ta goma sha ɗaya, har ma suna ƙin karɓar shawarwarin hurarre na Sister White da ta bayyana cewa fahimtar da Miller ya yi game da “na kullum” a matsayin arna daidai ce, sannan suka fara amfani da dabarar karkatar da hankali da zato domin kare ƙaunarsu ga tauhidin Katolika da na Furotesta.

They change pagan Rome into papal Rome in the verse, and they force the definition of “remove” upon the word that means “lift up and exalt”. They define the satanic symbol of “the daily”, as a godly symbol, and then insist that a pagan temple is God’s temple, while avoiding the direct reference to “the place” of the sanctuary. And the “unlearned” (as Isaiah identifies them), who will only understand if the “learned” tell them it is so, accept the dish of fables unto their own destruction.

Suna mai da Roma ta arna zuwa Roma ta Paparoma a cikin ayar, kuma suna tilasta ma’anar “cire” a kan kalmar da take nufin “ɗaukaka da ɗaga sama”. Suna fassara alamar Shaidan ta “na kullum” a matsayin alama ta Allah, sa’an nan kuma su nace cewa haikalin arna haikalin Allah ne, alhali suna kauce wa nuni kai tsaye ga “wurin” Wuri Mai Tsarki. Kuma “marasa ilimi” (kamar yadda Ishaya ya bayyana su), waɗanda ba za su fahimta ba sai idan “masu ilimi” sun gaya musu cewa haka yake, suna karɓar kwanon tatsuniyoyi zuwa ga hallakarsu da kansu.

We will continue our consideration of the increase of the knowledge represented as the jewels in Miller’s dream in the next article.

Za mu ci gaba da nazarin ƙaruwa ta ilimin da aka wakilta a matsayin jauhari a mafarkin Miller a talifi na gaba.

> “The apostle Paul warns us that ‘some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ This is what we may expect. Our greatest trials will come because of that class who have once advocated the truth, but who turn from it to the world, and trample it under their feet in hate and derision. God has a work for his faithful servants to do. The attacks of the enemy must be met with the truth of his word. Falsehood must be unmasked, its true character must be revealed, and the light of the law of Jehovah must shine forth into the moral darkness of the world. We are to present the claims of his word. We shall not be held guiltless if we neglect this solemn duty. But while we stand in defense of the truth, let us not stand in defense of self, and make a great ado because we are called to bear reproach and misrepresentation. Let us not pity ourselves, but be very jealous for the law of the Most High.

> “Manzo Bulus ya yi mana gargaɗi cewa, ‘waɗansu kuwa za su kauce daga bangaskiya, suna mai da hankali ga ruhohi masu ruɗu, da koyarwar aljannu.’ Wannan shi ne abin da za mu iya sa ran gani. Mafifitan gwaje-gwajenmu za su zo ne saboda irin waɗannan mutanen da a dā suka taɓa goyon bayan gaskiya, amma suka juya daga gare ta zuwa ga duniya, suna kuma tattake ta a ƙarƙashin ƙafafunsu cikin ƙiyayya da ba’a. Allah yana da aikin da bayinsa masu aminci za su yi. Dole ne a fuskanci hare-haren maƙiyi da gaskiyar kalmarsa. Dole ne a tona ƙarya a fili, dole ne a bayyana ainihin halinta, hasken dokar Jehobah kuma dole ne ya haskaka cikin duhun ɗabi’a na duniya. Dole ne mu gabatar da buƙatun kalmarsa. Ba za a ɗauke mu marasa laifi ba idan muka yi sakaci da wannan aikin mai tsanani. Amma yayin da muke tsayawa wajen kāre gaskiya, kada mu tsaya wajen kāre kanmu, mu kuma tayar da ƙura ƙwarai domin an kira mu mu ɗauki zargi da ɓatanci. Kada mu tausaya wa kanmu, sai dai mu yi kishi ƙwarai domin dokar Maɗaukaki.”

> “Says the apostle, ‘The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’ On every side we see men easily led captive by the delusive imaginations of those who make void the word of God; but when the truth is brought before them, they are filled with impatience and anger. But the exhortation of the apostle to the servant of God is, ‘Watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.’ In his day some left the cause of the Lord. He writes, ‘Demas hath forsaken me, having loved this present world;’ and again, he says, ‘Alexander the coppersmith did me much evil: the Lord reward him according to his works: of whom be thou ware also; for he hath greatly withstood our words.’

> “Manzon ya ce, ‘Lokaci zai zo da ba za su jure wa sahihiyar koyarwa ba; amma bisa ga sha’awoyinsu ne za su tara wa kansu malamai, domin kunnuwansu suna ƙaiƙayi; kuma za su juya kunnuwansu daga gaskiya, a kuma karkatar da su zuwa tatsuniyoyi.’ A ko’ina muna ganin mutane ana saurin rinjayar su, a ɗauke su bauta, ta wurin ruɗaɗɗun tunane-tunane na waɗanda suke mai da maganar Allah a banza; amma sa’ad da aka gabatar musu da gaskiya, sai su cika da rashin haƙuri da fushi. Amma gargaɗin manzon ga bawan Allah shi ne, ‘Ka yi tsaro a cikin kowane abu, ka jure wahalhalu, ka yi aikin mai wa’azin bishara, ka cika hidimarka sarai.’ A zamaninsa, waɗansu sun bar aikin Ubangiji. Ya rubuta, ‘Demas ya yashe ni, domin ya ƙaunaci wannan duniya ta yanzu;’ kuma, ya sāke cewa, ‘Iskandari maƙerin tagulla ya yi mini mugunta mai yawa: Ubangiji ya sāka masa gwargwadon ayyukansa: ka yi hattara da shi kai ma; gama ya ƙwarai yi gāba da maganganunmu.’”

> “Prophets and apostles experienced similar trials of opposition and reproach, and even the spotless Lamb of God was tempted in all points like as we are. He bore the contradiction of sinners against himself.

> “Annabawa da manzanni sun fuskanci irin waɗannan gwaje-gwajen na adawa da zargi, har ma da Ɗan Ragon Allah marar aibu an jarabce shi ta kowane fanni kamar yadda ake jarabtar mu. Ya jure wa saɓawar masu zunubi a kansa.”

> “Every warning for this time must be faithfully delivered; but ‘the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves.’ We must cherish carefully the words of our God lest we be contaminated by the deceptive workings of those who have left the faith. We are to resist their spirit and influence with the same weapon our Master used when assailed by the prince of darkness,—‘It is written.’ We should learn to use the word of God skillfully. The exhortation is, ‘Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.’ There must be diligent work and earnest prayer and faith to meet the winding error of false teachers and seducers; for ‘in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.’ These words portray the character of the men the servants of God will have to meet. ‘False accusers,’ ‘despisers of those that are good,’ will attack those who are faithful to their God in this degenerate age. But the embassador of Heaven must manifest the spirit that was displayed in the Master. In humility and love he must labor for the salvation of men.

> “Dole ne a isar da kowane gargaɗi na wannan lokaci da aminci; amma ‘bawan Ubangiji bai kamata ya yi husuma ba; sai dai ya kasance mai tawali’u ga kowa, ƙwararre wajen koyarwa, mai haƙuri; yana koyar da waɗanda suke ƙin gaskiya cikin tawali’u.’ Dole ne mu kiyaye kalmomin Allahnmu da matuƙar kulawa, kada a gurɓata mu ta wurin ayyukan ruɗu na waɗanda suka bar bangaskiya. Dole ne mu yi tsayayya da ruhinsu da tasirinsu da irin makamin nan da Maigidanmu ya yi amfani da shi sa’ad da shugaban duhu ya kai masa hari,—‘A rubuce yake.’ Ya kamata mu koyi yin amfani da maganar Allah da hikima. Gargaɗin kuwa shi ne, ‘Ka yi ƙoƙari ka gabatar da kanka ga Allah abin karɓa, ma’aikaci wanda ba shi da abin kunyata, yana daidaita maganar gaskiya yadda ya kamata.’ Dole ne a yi aiki da ƙwazo da addu’a ta gaske da bangaskiya domin a fuskanci karkatacciyar kuskure ta malamai na ƙarya da masu ruɗi; gama ‘a kwanaki na ƙarshe lokuta masu haɗari za su zo. Gama mutane za su zama masu son kansu, masu kwaɗayi, masu fariya, masu girman kai, masu saɓo, marasa biyayya ga iyaye, marasa godiya, marasa tsarki, marasa ƙaunar dabi’a, masu karya alkawari, masu zargin ƙarya, marasa kamewa, masu tsanani, masu ƙin nagari, maciya amana, masu ganganci, masu tunƙaho, masu son nishaɗi fiye da son Allah; suna da siffar ibada, amma suna musun ikonta: ka kau da kai daga irin waɗannan.’ Waɗannan kalmomi suna bayyana halin mutanen da bayin Allah za su gamu da su. ‘Masu zargin ƙarya,’ ‘masu ƙin nagari,’ za su kai hari ga waɗanda suke masu aminci ga Allahnsu a wannan zamanin lalacewa. Amma jakadan Sama dole ne ya bayyana ruhin da aka nuna cikin Maigidan. Cikin tawali’u da ƙauna dole ne ya yi aiki domin ceton mutane.”

> “Paul continues concerning those who oppose the work of God, comparing them to the men who made war against the faithful in the time of ancient Israel. He says: ‘Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith. But they shall proceed no further: for their folly shall be manifest unto all men, as theirs also was.’ We know that the time is coming when the folly of warring against God will be revealed. We can afford to wait in calm patience and trust, no matter how much maligned and despised; for ‘nothing is secret, that shall not be made manifest,’ and those who honor God shall be honored by him in the presence of men and angels. We are to share in the sufferings of the reformers. It is written, ‘The reproaches of them that reproached thee fell on me.’ Christ understands our grief. Not one of us is called to bear the cross alone. The suffering Man of Calvary is touched with the feeling of our woes, and as he has suffered being tempted, he is able also to succor them that are in sorrow and trial for his sake. ‘Yea, and all that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse, deceiving, and being deceived. But continue thou in the things which thou hast learned.’” Review and Herald, January 10, 1888.

> “Bulus ya ci gaba game da waɗanda suke hamayya da aikin Allah, yana kwatanta su da mutanen da suka yi yaƙi da masu aminci a zamanin Isra’ila ta dā. Ya ce: ‘To, kamar yadda Jannes da Jambres suka yi tsayayya da Musa, haka su ma waɗannan suke tsayayya da gaskiya; mutane masu lalatacciyar tunani, waɗanda aka ƙi game da bangaskiya. Amma ba za su ci gaba ba; gama za a bayyana wawancinsu ga dukan mutane, kamar yadda na wancan ma ya bayyana.’ Mun san cewa lokaci yana zuwa sa’ad da za a bayyana wautar yin yaƙi da Allah. Za mu iya iya jira cikin natsattsen haƙuri da dogara, ko ta yaya ake ɓata mana suna da raina mu; gama ‘babu abin da yake a ɓoye, da ba za a bayyanar da shi ba,’ kuma waɗanda suke girmama Allah, shi kuwa zai girmama su a gaban mutane da mala’iku. Ya kamata mu yi tarayya cikin wahalhalun masu gyara. A rubuce yake cewa, ‘Zagin waɗanda suka zage ka ya fāɗo a kaina.’ Almasihu yana fahimtar baƙin cikinmu. Babu ko ɗaya daga cikinmu da aka kira ya ɗauki gicciye shi kaɗai. Mutumin wahala na Kalbari yana jin tausayin damuwarmu, kuma kamar yadda ya sha wahala sa’ad da aka gwada shi, haka kuma yana da ikon taimakon waɗanda suke cikin baƙin ciki da gwaji saboda shi. ‘I, kuma duk waɗanda za su rayu da tsoron Allah cikin Almasihu Yesu za su sha tsanantawa. Amma mugayen mutane da mayaudara za su ƙara tsananta cikin mugunta, suna ruɗarwa, kuma ana ruɗarsu. Amma ka ci gaba a cikin abubuwan da ka koya.’” Review and Herald, Janairu 10, 1888.

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