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# The Book of Daniel - Number Forty-Eight

Littafin Daniyel - Lamba Arba’in da Takwas

Unveiling Prophecy: The Significance of Habakkuk’s Vision, Two Tables, and the Mystery of the Daily in Biblical Interpretation

Bayyana Annabci: Muhimmancin Wahayin Habakkuk, Alluna Biyu, da Asirin “Na Kullum” a Fassarar Littafi Mai Tsarki

Author

Jeff Pippenger

Published

January 12, 2024

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The increase of knowledge that is represented by the vision of the Ulai River is what ultimately was written upon Habakkuk’s two tables.

Ƙaruwa ta ilimi wadda hangen kogin Ulai ya wakilta ita ce abin da a ƙarshe aka rubuta a kan alluna biyun Habakkuk.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> “Cikin annabce-annabcen da suka ɗauka suna nuni ga lokacin zuwan Almasihu na biyu akwai koyarwa da aka daidaita musamman da yanayin rashin tabbas da ɗokin jira da suke ciki, tana kuma ƙarfafa su su yi jira da haƙuri cikin bangaskiya cewa abin da a wannan lokaci yake duhu ga fahimtarsu za a bayyana shi sarai a lokacin da ya dace.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> “Cikin waɗannan annabce-annabce kuwa har da na Habakkuk 2:1–4: ‘Zan tsaya a kan matsayina na tsaro, in sa kaina a kan hasumiya, in yi jira domin in ga abin da Zai faɗa mini, da kuma abin da zan amsa sa’ad da aka tsauta mini. Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karantawa ya iya gudu da shi. Gama wahayin har yanzu na ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba. Ga shi, ransa wanda ya kumbura ba madaidaiciya ba ce a cikinsa: amma adali zai rayu ta wurin bangaskiyarsa.’”

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry…. The just shall live by his faith.” The Great Controversy, 391, 392.

> Tun a farkon shekara ta 1842, umurnin da aka bayar a cikin wannan annabcin cewa a “rubuta wahayin, a kuma bayyana shi sarai a kan alluna, domin mai karantawa ya gudu,” ya sa Charles Fitch ya shirya jadawalin annabci don kwatanta wahayi na Daniyel da na Ru’ya ta Yohanna. An ɗauki buga wannan jadawali a matsayin cikar umurnin da aka ba Habakkuk. Amma a wancan lokaci, babu wanda ya lura cewa a cikin wannan annabci ɗaya an gabatar da wani jinkiri da zai zama kamar ya bayyana a cikar wahayin—wani lokaci na jira. Bayan baƙin cikin da aka samu, wannan nassi ya bayyana da matuƙar muhimmanci: “Gama wahayin har yanzu na ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya yi jinkiri, ka jira shi; domin lalle zai zo, ba zai ƙara jinkiri ba…. Mai adalci zai rayu ta wurin bangaskiyarsa.” The Great Controversy, 391, 392.

The two tables of Habakkuk are prophetically two witnesses. Biblically, two witnesses are to be brought together to establish truth.

Alluna biyu na Habakkuk, a ma’anar annabci, shaidu biyu ne. Bisa ga Littafi Mai Tsarki, dole ne a haɗa shaidu biyu tare domin a tabbatar da gaskiya.

> But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. Matthew 18:16.

> Amma idan bai saurare ka ba, sai ka tafi tare da mutum ɗaya ko biyu kuma, domin a bakin shaidu biyu ko uku kowace magana ta tabbata. Matiyu 18:16.

When Habakkuk’s two tables (the 1843 and 1850 pioneer charts) are overlaid with one another they confirm the truths that were the jewels of Miller’s dream. The mistake of 1843, represented upon the first table, when overlaid with the second table, establishes the tarrying time of the vision. Miller (the symbolic watchman of that history) asked what he was to say during the debate of his history.

Sa’ad da aka ɗora alluna biyu na Habakkuk (taswirorin majagaba na 1843 da 1850) ɗaya a kan ɗaya, suna tabbatar da gaskiyar da ta kasance jauhari a mafarkin Miller. Kuskuren 1843, wanda aka wakilta a kan allo na farko, sa’ad da aka ɗora shi a kan allo na biyu, yana kafa lokacin jinkirin wahayin. Miller (mai tsaro na alama na wannan tarihin) ya yi tambaya game da abin da zai faɗa a lokacin muhawarar tarihinsa.

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

> Zan tsaya a kan matsar gadina, in kuma kafa kaina a kan hasumiya, zan yi tsaro domin in ga abin da zai faɗa mini, da kuma abin da zan amsa sa’ad da aka tsauta mini. Habakkuk 2:1.

The Lord instructed Miller to write the vision, and in his dream he placed the casket which contained the vision on a table in the center of his room.

Ubangiji ya umarci Miller ya rubuta wahayin, kuma a cikin mafarkinsa ya ajiye akwatin da ya ƙunshi wahayin a kan tebur a tsakiyar ɗakinsa.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayin, ka kuma bayyana shi sarai a kan alluna, domin mai karanta shi ya yi gudu. Habakkuk 2:2.

The tables then identify the tarrying time and the first disappointment.

Sai teburorin suka bayyana lokacin jinkiri da kuma rashin cikar bege na farko.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

> Gama wahayin har yanzu yana domin ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai ƙara jinkiri ba. Habakkuk 2:3.

The three-step testing process produced by the increase of knowledge (Miller’s jewels) are then represented.

Sa’an nan an wakilta tsarin gwaji mai matakai uku da ƙaruwar ilimi ta haifar (lu’ulu’un Miller).

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Ga shi, ranka wanda ya kumbura ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.

The two classes of worshippers would be manifested by the testing process of Daniel chapter twelve.

Za a bayyana rukunai biyu na masu sujada ta wurin gwajin da yake cikin sura ta goma sha biyu na littafin Daniyel.

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

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

The wise of Daniel are the wise virgins of Matthew twenty-five who were justified by faith and the wicked were the foolish virgins who were lifted up in pride. At the end of Miller’s dream, the jewels represent the oil in the parable of the ten virgins, which was the message.

Masu hikima na Daniyel su ne budurwai masu hikima na Matiyu ashirin da biyar waɗanda aka barata ta wurin bangaskiya, kuma mugaye su ne budurwai marasa hikima waɗanda aka ɗaukaka cikin girman kai. A ƙarshen mafarkin Miller, kayan ado masu daraja suna wakiltar mai a cikin misalin budurwai goma, wato saƙon.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked.” Review and Herald, July 20, 1897.

> “Ana wulakanta Allah sa’ad da ba mu karɓi saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin man zinariya da zai zuba cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga ango yana zuwa; ku fito ku tarye shi,’ waɗanda ba su karɓi mai tsarki ba, waɗanda kuma ba su riƙe alherin Kristi a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su taryi Ubangijinsu ba. Ba su da ikon, a cikin kansu, su sami man, kuma rayuwarsu ta lalace.” Review and Herald, July 20, 1897.

The light of Miller’s jewels in the last days will shine ten times brighter, and both the number ten and light are symbols of a test. In the last days, represented in the end of Miller’s dream, the light of truth represented upon Habakkuk’s tables produces a testing message, which in the parable of the ten virgins is represented as the message of the Midnight Cry. That testing process is a repetition of the testing process of Millerite history, for the parable of the ten virgins is repeated to the very letter in the last days.

Hasken lu’ulu’an Miller a kwanaki na ƙarshe zai haskaka sau goma fiye da da, kuma duka adadin goma da haske alamu ne na gwaji. A kwanaki na ƙarshe, kamar yadda aka wakilta a ƙarshen mafarkin Miller, hasken gaskiya da aka wakilta a kan allunan Habakkuk yana haifar da saƙon gwaji, wanda a cikin misalin budurwai goma aka wakilta a matsayin saƙon Kukan Tsakar Dare. Wannan tsarin gwaji maimaitawa ce ta tsarin gwajin tarihin Millerite, gama ana maimaita misalin budurwai goma daidai haruffa a kwanaki na ƙarshe.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Sau da yawa ana nuna mini misalin nan na budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. Wannan misalin ya cika kuma zai ci gaba da cika har zuwa ainihin kowace magana, domin yana da aikace-aikace na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da zama gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.

Ten is the symbol of a test, and at the end of ten days Daniel and the three worthies were visually fairer and fatter, than those who were eating the diet of Babylon. The proud represented in Habakkuk who lived by presumption, not faith, developed the character of Babylon. In Millerite history they became the daughters of Babylon, and in Habakkuk it is the prophetic characteristics of the papacy which is employed to identify the character of those who chose not to live by faith.

Goma alama ce ta gwaji, kuma a ƙarshen kwanaki goma, Daniyel da manyan nan uku sun bayyana sun fi sauran kyau da ƙiba fiye da waɗanda suke cin abincin Babila. Masu girman kai da aka wakilta a cikin Habakkuk, waɗanda suka rayu ta wurin zato, ba bangaskiya ba, sun haɓaka halin Babila. A cikin tarihin Millerite sun zama ’ya’yan mata na Babila, kuma a cikin Habakkuk halayen annabci na papacy ne aka yi amfani da su domin a gane halin waɗanda suka zaɓi kada su rayu ta wurin bangaskiya.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people: Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth that which is not his! how long? and to him that ladeth himself with thick clay! Shall they not rise up suddenly that shall bite thee, and awake that shall vex thee, and thou shalt be for booties unto them? Because thou hast spoiled many nations, all the remnant of the people shall spoil thee; because of men’s blood, and for the violence of the land, of the city, and of all that dwell therein. Habakkuk 2:4–8.

> Duba, ransa wanda ya kumbura ba madaidaici ba ne a cikinsa: amma mai-adalci zai rayu ta wurin bangaskiyarsa. I, kuma, domin yana yin laifi ta wurin ruwan inabi, shi mutum ne mai girman kai, ba ya zaman gida; wanda yake faɗaɗa marmarinsa kamar lahira, kuma kamar mutuwa yake, ba kuwa ya taɓa koshi ba, amma yana tattara dukan al’ummai zuwa gare shi, yana kuma tara dukan mutane ga kansa: Ashe, waɗannan duka ba za su ɗauki karin magana a kansa ba, da karin maganar ba’a a kansa, su ce, Kaiton wanda yake ƙara abin da ba nasa ba! har yaushe? da kuma wanda yake ɗora wa kansa laka mai nauyi! Ashe, waɗanda za su cije ka ba za su tashi farat ɗaya ba, waɗanda kuma za su razana ka ba za su farka ba, kai kuwa za ka zama ganima gare su? Domin ka washe al’ummai masu yawa, dukan ragowar mutanen za su washe ka; saboda jinin mutane, da kuma zaluncin ƙasa, na birni, da na dukan mazauna cikinsa. Habakkuk 2:4–8.

The testing process brought upon the virgins of Matthew twenty-five produces a class of worshippers, who have developed the character of the king of the north (the papacy), who is also the power that “spoiled many nations.” It is the papal power that gets suddenly bitten, just as Jezebel was eaten by dogs.

Tsarin gwaji da aka kawo wa budurwai na Matiyu ashirin da biyar yana haifar da wani aji na masu sujada, waɗanda suka bunƙasa halin sarkin arewa (fafaroma), wanda shi ne kuma ikon da ya “kwashe ganima daga al’ummai da yawa.” Ikon fafaroma ne ake ciza masa kwatsam, kamar yadda karnuka suka cinye Jezebel.

> Thus saith the Lord, Behold, a people cometh from the north country, and a great nation shall be raised from the sides of the earth. They shall lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea; and they ride upon horses, set in array as men for war against thee, O daughter of Zion. We have heard the fame thereof: our hands wax feeble: anguish hath taken hold of us, and pain, as of a woman in travail. Go not forth into the field, nor walk by the way; for the sword of the enemy and fear is on every side. O daughter of my people, gird thee with sackcloth, and wallow thyself in ashes: make thee mourning, as for an only son, most bitter lamentation: for the spoiler shall suddenly come upon us. Jeremiah 6:22–26.

> Ga abin da Ubangiji ya ce, Duba, ga wani jama’a na zuwa daga ƙasar arewa, kuma za a tā da wata babbar al’umma daga iyakokin duniya. Za su kama baka da māki; su masu zalunci ne, ba su da jinƙai; muryarsu tana ƙara kamar teku; kuma suna hawa dawakai, a shirye kamar mutane domin yaƙi a kanki, ya ke ’yar Sihiyona. Mun ji labarinsa: hannuwanmu sun yi rauni: baƙin ciki ya kama mu, da azaba, kamar ta mace mai naƙuda. Kada ki fita zuwa jeji, kada kuma ki bi hanya; gama takobin maƙiyi da tsoro suna ko’ina. Ya ke ’yar mutanena, ki ɗaura tsumma, ki birgima cikin toka: ki yi makoki, kamar domin ɗa tilo, kuka mafi ɗaci: gama mai hallaka zai zo mana farat ɗaya. Irmiya 6:22–26.

Habakkuk’s two classes are those who are justified by faith, and those who ate and drank the doctrines of Babylon. Those in the last days of Miller’s dream that are represented as virgins, either develop the character of Christ, and thus receive the seal of God, or they develop the character of the papacy and receive the mark of the beast.

Rukunai biyu na Habakkuk su ne waɗanda aka barata ta wurin bangaskiya, da kuma waɗanda suka ci suka sha koyaswar Babila. Waɗanda suke cikin kwanaki na ƙarshe na mafarkin Miller, waɗanda aka wakilta a matsayin budurwai, ko dai su bunƙasa halin Kristi, ta haka su karɓi hatimin Allah, ko kuwa su bunƙasa halin papacy su karɓi alamar dabbar.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Lokaci ya yi da haske na gaskiya zai haskaka a tsakiyar duhun ɗabi’a. An aika saƙon mala’ika na uku zuwa ga duniya, yana gargaɗin mutane game da karɓar alamar dabbar ko ta gunkin ta a goshinsu ko a hannuwansu. Karɓar wannan alama yana nufin isa ga irin hukuncin da dabbar ta yi, da kuma mara wa irin ra’ayoyin nan baya, cikin hamayya kai tsaye da maganar Allah. Game da dukan waɗanda suka karɓi wannan alama, Allah ya ce, ‘Shi ma zai sha ruwan inabin fushin Allah, wanda aka zuba ba tare da gaurayawa ba cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da sulfur a gaban tsarkakan mala’iku, da kuma a gaban Ɗan Ragon.’” Review and Herald, July 13, 1897.

The virgins that drink the wine of Babylon will ultimately drink the wine of God’s wrath. In Isaiah, the drunkards of Ephraim manifest their blind drunkenness by turning things upside down, and that action is to be esteemed as “potter’s clay.”

Budurwai da suke shan ruwan inabin Babila, a ƙarshe za su sha ruwan inabin fushin Allah. A cikin Ishaya, mashayan Ifraimu suna bayyana makantacciyar buguwarsu ta wurin juya al’amura ƙasa da sama, kuma wannan aiki ya kamata a ɗauke shi a matsayin “lakanin mai tukwane.”

The identification of “the daily” as a symbol of Christ, turns the truth of “the daily” upside down, for “the daily,” is a satanic symbol. Miller’s identification of “the daily” as paganism is directly represented upon Habakkuk’s tables. Miller’s discovery of the passage in Thessalonians, which allowed him to understand that it was paganism that was “taken away,” in order for the “man of sin” who sits in the temple of God to be revealed, is the primary truth located in Second Thessalonians, chapter two.

Gano “na kullum” a matsayin alama ta Almasihu yana juya gaskiyar “na kullum” a kife, domin “na kullum” alama ce ta shaidan. Gano da Miller ya yi na “na kullum” a matsayin arna kai tsaye yana wakiltuwa a kan allunan Habakkuk. Binciken da Miller ya yi na sashe cikin Tassalonikawa, wanda ya ba shi damar fahimtar cewa arna ce aka “kawar,” domin a bayyana “mutumin zunubi” wanda yake zaune a cikin Haikalin Allah, shi ne babban gaskiyar da take cikin Tassalonikawa ta Biyu, sura ta biyu.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Na ci gaba da karantawa, amma ban iya samun wani wuri dabam da aka same shi [na kullum] ba, sai a cikin Daniyel. Sai na ɗauki kalmomin nan [da taimakon littafin concordance] waɗanda suke da alaƙa da shi, wato, ‘kawar da;’ zai kawar da na kullum; ‘daga lokacin da za a kawar da na kullum,’ da sauransu. Na ci gaba da karantawa, kuma na yi tunanin ba zan sami wani haske game da nassin ba; a ƙarshe na zo ga 2 Tassalunikawa 2:7, 8. ‘Gama asirin mugunta ya riga ya fara aiki; sai dai wanda yanzu yake hana zai ci gaba da hanawa, har sai an ɗauke shi daga hanya, sa’an nan kuwa za a bayyana wannan mugun,’ da sauransu. Kuma da na kai ga wannan nassin, Oh, yadda gaskiyar ta bayyana sarai kuma cike da ɗaukaka! Ga shi nan! Wannan ne na kullum! To yanzu, mene ne Bulus yake nufi da ‘wanda yanzu yake hana,’ ko yake kawo cikas? Da ‘mutumin zunubi,’ da ‘mugun,’ ana nufin Papanci. To, mene ne yake hana Papanci bayyana? Ai, arna ne; to, ke nan, dole ne ‘na kullum’ ya nufi arna.”—William Miller, Second Advent Manual, shafi na 66.” Advent Review and Sabbath Herald, Janairu 6, 1853.

The meaning of “the daily” in Thessalonians, which Miller discovered is the primary truth of the passage. When Paul identifies those who do not love the truth, and who will therefore receive strong delusion, he is most certainly identifying the hatred of truth in the general sense, but the truth which is directly referenced in the passage is the truth that “the daily,” represents pagan Rome.

Ma’anar “the daily” a cikin Tassalunikawa, wadda Miller ya gano ita ce babban gaskiyar wannan nassi. Sa’ad da Bulus ya bayyana waɗanda ba sa ƙaunar gaskiya, kuma waɗanda saboda haka za su karɓi ruɗi mai ƙarfi, babu shakka yana bayyana ƙin gaskiya a ma’ana ta gaba ɗaya, amma gaskiyar da aka ambata kai tsaye a cikin nassin ita ce gaskiyar cewa “the daily,” yana wakiltar Roma ta arna.

> The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Matthew 6:22–24.

> Fitilar jiki shi ne ido: saboda haka, idan idonka ya zama ɗaya, dukkan jikinka zai cika da haske. Amma idan idonka mugun ido ne, dukkan jikinka zai cika da duhu. Saboda haka, idan hasken da yake cikinka duhu ne, wannan duhun yaya girmansa yake! Ba mai iya bauta wa iyayengiji biyu: gama ko dai zai ƙi ɗayan, ya ƙaunaci ɗayan; ko kuwa zai manne wa ɗayan, ya rena ɗayan. Ba za ku iya bauta wa Allah da dukiya ba. Matiyu 6:22–24.

There is only a love for truth, or a hatred of the truth. There is no middle ground. The strong delusion that comes upon the foolish virgins of Matthew twenty-five is based upon their rejection of the light of Miller’s jewels that represent the final test. Ancient Israel’s final test, was their tenth test, and Miller’s jewels shine ten times brighter in the last days. The symbol of the rejection of Miller’s jewels is “the daily,” which the drunkards of Ephraim turned upside down in the third generation of Adventism. “The daily” is a satanic symbol of paganism. The drunkards introduced a counterfeit jewel, which they brought from apostate Protestantism that identifies “the daily” as a symbol of Christ.

Akwai ƙaunar gaskiya kaɗai, ko kuma ƙin gaskiya. Babu wata tsaka-tsaki. Ruɗu mai ƙarfi da yake saukowa a kan wawaye budurwai na Matiyu ashirin da biyar ya ginu ne bisa ga ƙin hasken lu’ulu’un Miller da suke wakiltar gwaji na ƙarshe. Gwaji na ƙarshe na Isra’ila ta dā shi ne gwajinta na goma, kuma lu’ulu’un Miller suna haskakawa sau goma fiye da haka a kwanaki na ƙarshe. Alamar ƙin lu’ulu’un Miller ita ce “the daily,” wadda mashaya na Ifraimu suka juyar da ita ƙasa-zuwa-sama a tsara ta uku na Adventism. “The daily” alama ce ta shaidan ta arna. Mashayan suka shigo da jabuwar lu’ulu’u, wadda suka kawo daga Protestantism mai ridda, wadda take bayyana “the daily” a matsayin alamar Almasihu.

Miller’s understanding of his jewels was limited by the history in which he was raised up. Convinced the Second Coming was the next prophetic event, the deadly wound of the papacy in 1798, could only represent the fourth and final earthly kingdom of Daniel two. Miller was also limited in his understanding of “the daily,” for his testimony is that through revelation he was led to a specific method of study, in which he stated that he used his Bible, Cruden’s Concordance and read some newspapers. His decision to study in that manner had simply come into his mind.

Fahimtar Miller game da jauharansa ta kasance iyakantacciya ne saboda tarihin da aka tashe shi a cikinsa. Da yake ya gamsu cewa Zuwan na Biyu shi ne abin annabci na gaba, raunin mutuwa na papacy a cikin 1798 zai iya wakiltar masarauta ta huɗu kuma ta ƙarshe ta duniya kawai a cikin Daniyel biyu. Haka kuma fahimtarsa game da “na kullum” ta kasance iyakantacciya, domin shaidarsa ita ce ta wurin wahayi aka bishe shi zuwa ga wata takamaiman hanya ta nazari, wadda a cikinta ya bayyana cewa ya yi amfani da Littafi Mai Tsarkinsa, Concordance na Cruden kuma ya karanta wasu jaridu. Shawararsa ta yin nazari ta wannan hanya ta zo cikin tunaninsa ne kawai.

> “During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, ‘What do you think of this text, and that?’ referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. ‘How long time do you want?’ I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—‘Suppose you find a passage that you cannot understand, what will you do?’ This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. Apollos Hale, The Second Advent Manual, 65.

> “A cikin shekaru goma sha biyu da na yi ina bin deism, na karanta dukan tarihohin da zan iya samu; amma yanzu na ƙaunaci Littafi Mai Tsarki; yana koyarwa game da Yesu! Amma har yanzu akwai sashe mai yawa na Littafi Mai Tsarki da yake duhu a gare ni. A cikin shekara ta 1818 ko 19, sa’ad da nake hira da wani aboki, wanda na kai wa ziyara, kuma wanda ya san ni ya kuma ji maganata a lokacin da nake deist, sai ya tambaye ni, cikin wata hanya mai cike da ma’ana, ‘Me kake tunani game da wannan nassi, da wancan?’ yana nufin tsofaffin nassosin da na saba yin ƙin yarda da su a lokacin da nake deist. Na fahimci abin da yake nufi, sai na amsa—Idan za ka ba ni lokaci, zan gaya maka abin da suke nufi. ‘Tsawon lokaci nawa kake so?’ Ban sani ba, amma zan gaya maka, na amsa, gama ba zan iya gaskata cewa Allah ya ba da wahayi wanda ba za a iya fahimta ba. Sa’an nan na ƙudura in yi nazarin Littafi Mai Tsarkina, ina gaskata cewa zan iya gano abin da Ruhu Mai Tsarki yake nufi. Amma da zarar na yi wannan ƙuduri, sai wannan tunani ya zo mini—‘Idan ka sami wani sashe da ba ka iya fahimta ba, me za ka yi?’ Sai wannan hanyar nazarin Littafi Mai Tsarki ta zo mini a rai:—Zan ɗauki kalmomin irin waɗannan sassa, in bi diddigin su cikin Littafi Mai Tsarki, in kuma gano ma’anarsu ta wannan hanya. Ina da Cruden’s Concordance, wanda nake tsammani shi ne mafi kyau a duniya; saboda haka na ɗauki shi tare da Littafi Mai Tsarkina, na zauna a teburina, ban kuma karanta wani abu dabam ba, sai kaɗan daga jaridu, domin na ƙudura in san abin da Littafi Mai Tsarkina yake nufi. Apollos Hale, The Second Advent Manual, 65.”

Miller’s jewels were not simply recognized by his method of study, but also by direct revelation from God.

Ba a gane lu’ulu’un Miller ta hanyar tsarin nazarinsa kaɗai ba, amma kuma ta wurin wahayi kai tsaye daga Allah.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Allah ya aiko mala’ikansa domin ya taɓa zuciyar wani manomi wanda bai gaskata Littafi Mai Tsarki ba, ya bishe shi zuwa ga binciken annabce-annabce. Mala’ikun Allah sun riƙa ziyartar wannan zaɓaɓɓe sau da yawa, domin su shiryar da tunaninsa su kuma buɗe wa fahimtarsa annabce-annabcen da a kullum suka kasance a duhu ga mutanen Allah. An ba shi farkon zaren sarkar gaskiya, kuma aka yi masa jagora ya ci gaba da bincike, mahada bayan mahada, har sai da ya dubi Maganar Allah cikin mamaki da ban-sha’awa. A can ya ga cikakkiyar sarkar gaskiya. Wannan Maganar da ya ɗauka marar wahayi ce yanzu ta buɗe a gaban ganinsa cikin kyawunta da ɗaukakarta. Ya ga cewa wani sashe na Nassi yana bayyana wani, kuma idan wata aya ta rufe ga fahimtarsa, sai ya sami a wani ɓangare na Maganar abin da yake bayyana ta. Ya ɗauki tsattsarkan Maganar Allah da farin ciki, tare da mafi zurfin girmamawa da tsoro mai tsarki.” Early Writings, 230.

When Sister White states that “God sent His angel” to Miller, it is identifying that Gabriel was the angel sent to Miller, for “His angel,” is a term assigned to Gabriel.

Sa’ad da Sister White ta bayyana cewa “Allah ya aiko mala’ikansa” zuwa wurin Miller, wannan yana nuna cewa Jibra’ilu ne mala’ikan da aka aiko zuwa wurin Miller, domin “mala’ikansa” magana ce da aka keɓe wa Jibra’ilu.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Kalmomin mala’ikan nan, ‘Ni ne Jibra’ilu, wanda nake tsaye a gaban Allah,’ suna nuna cewa yana riƙe da matsayi mai girma na daraja a cikin kotunan samaniya. Sa’ad da ya zo da saƙo ga Daniyel, ya ce, ‘Babu wani da yake tare da ni a cikin waɗannan al’amura, sai Mika’ilu [Almasihu], Yarimanku.’ Daniyel 10:21. Game da Jibra’ilu, Mai Ceto ya yi magana a cikin Ru’ya ta Yohanna, yana cewa ‘Ya aiko ya kuma bayyana ta ta bakin mala’ikansa ga bawansa Yohanna.’ Ru’ya ta Yohanna 1:1.” The Desire of Ages, 99.

Gabriel and the other angels were sent to guide Miller’s mind and “open to his understanding prophecies which had ever been dark to God’s people.” His message was not simply developed through his method of study, but also by divine revelation. The very method he employed to study the Bible had come into his mind. When God brings truth to our mind, it is divine revelation as opposed to arriving at truth through the process of rightly dividing the Bible. Miller did both, but divine revelation had to be part of how Miller came to understand the subject of “the daily.”

An aiko Jibrilu da sauran mala’iku domin su ja-goranci tunanin Miller, kuma su “buɗe wa fahimtarsa annabce-annabce waɗanda a dā suka kasance a ɓoye ga mutanen Allah.” Saƙonsa bai samu ci gaba kawai ta hanyar tsarin nazarinsa ba, amma kuma ta wurin wahayi na allahntaka. Hanyar da ya yi amfani da ita wajen nazarin Littafi Mai Tsarki ma an sa ta cikin tunaninsa. Sa’ad da Allah ya kawo gaskiya cikin tunaninmu, wannan wahayi ne na allahntaka, sabanin isa ga gaskiya ta hanyar tsarin rarrabe Littafi Mai Tsarki yadda ya dace. Miller ya yi duka biyun, amma dole ne wahayi na allahntaka ya zama ɓangare na yadda Miller ya kai ga fahimtar batun “na kullum.”

Miller would not have recognized the gender oscillation of Daniel chapter eight, verses nine through twelve, for all he had was the Bible and a concordance that is void of any information concerning the biblical languages. He would not have seen the distinction between “sur” and “rum” which are both translated as “take away.” He would not have seen the distinction between “miqdash” and “qodesh” which are both translated as “sanctuary.”

Da Miller ba zai gane canjin jinsi da ke cikin Daniyel sura ta takwas, ayoyi tara zuwa goma sha biyu ba, domin abin da yake da shi kawai shi ne Littafi Mai Tsarki da kuma kundin daidaitattun kalmomi marar wani bayani game da harsunan Littafi Mai Tsarki. Ba zai ga bambanci tsakanin “sur” da “rum” ba, waɗanda duka ake fassara su da “kawar da” ko “ɗauke.” Ba zai ga bambanci tsakanin “miqdash” da “qodesh” ba, waɗanda duka ake fassara su da “wuri mai tsarki.”

He would not have seen the truth of the word “tamid” that is found one hundred and four times in the Bible. The truth he could not have seen (which is also the truth that he did see), was that of the one hundred and four times that the Hebrew word “tamid” is used in the Bible, only in the book of Daniel is the Hebrew word “tamid” used as a noun. “Tamid” is the Hebrew word that means “continual”, and is translated as “the daily” in the book of Daniel.

Da bai ga gaskiyar kalmar “tamid” wadda ake samu sau ɗari da huɗu a cikin Littafi Mai Tsarki ba. Gaskiyar da bai iya gani ba (wadda kuma ita ce gaskiyar da ya gani), ita ce cewa, daga cikin sau ɗari da huɗu da aka yi amfani da kalmar Ibrananci “tamid” a cikin Littafi Mai Tsarki, a cikin littafin Daniyel kaɗai ne ake amfani da kalmar Ibrananci “tamid” a matsayin suna. “Tamid” ita ce kalmar Ibrananci da take nufin “na dindindin”, kuma a cikin littafin Daniyel ana fassara ta da “na kullum”.

Only in the book of Daniel is the word used as a noun, and the other ninety-nine times it is used as an adverb. For this reason, when the translators of the King James Bible were confronted with Daniel using the word five times as a noun, when all the other writers of the Bible used the word ninety-nine times as an adverb, they were forced by the weight of evidence to correct Daniel’s use of the word as a noun. In order to correct Daniel, they added the word “sacrifice” to the Word, and thus turned a noun into an adverb. And then in order to correct the translators, Ellen White was inspired to record that she, “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.”

A cikin littafin Daniyel kaɗai ne aka yi amfani da kalmar a matsayin suna, amma a sauran lokuta casa’in da tara an yi amfani da ita a matsayin bayyanau. Saboda haka, sa’ad da masu fassarar Littafi Mai Tsarki na King James suka gamu da yadda Daniyel ya yi amfani da kalmar sau biyar a matsayin suna, alhali kuwa duk sauran marubutan Littafi Mai Tsarki sun yi amfani da ita sau casa’in da tara a matsayin bayyanau, nauyin shaidar ya tilasta musu su gyara yadda Daniyel ya yi amfani da kalmar a matsayin suna. Domin su gyara Daniyel, suka ƙara kalmar “hadaya” ga Kalmar, ta haka kuma suka mai da suna ya zama bayyanau. Sa’an nan kuma, domin a gyara masu fassarar, aka hure wa Ellen White ta rubuta cewa ita, “ta gani game da ‘Daily,’ cewa kalmar ‘sacrifice’ hikimar mutum ce ta ƙara ta, kuma ba ta cikin nassi; kuma Ubangiji ya ba da sahihin fahimtarta ga waɗanda suka yi shelar kukan sa’ar shari’a.”

Miller, by his own testimony, was seeking to understand “the daily,” which he ultimately did in 2 Thessalonians. But also, by his own testimony, when seeking to understand a word, he would consider every place the word was used, and the word is used ninety-nine other times in the Bible. Yet his testimony of “the daily,” is that he found it nowhere but in the book of Daniel, when he stated, “I read on, and could find no other case in which it [the daily] was found, but in Daniel.” Miller was led to the jewels not alone by his method of study, but also by divine revelation that was given to him through the ministry of angels.

Miller, bisa ga shaidarsa kansa, yana neman ya fahimci “na kullum,” abin da daga bisani ya fahimta a cikin 2 Tassalonikawa. Amma kuma, bisa ga shaidarsa kansa, sa’ad da yake neman ya fahimci wata kalma, yakan yi la’akari da duk inda aka yi amfani da kalmar, alhali kuwa an yi amfani da kalmar har sau casa’in da tara a wasu wurare a cikin Littafi Mai Tsarki. Duk da haka shaidarsa game da “na kullum” ita ce, bai same ta ko’ina ba sai dai a cikin littafin Daniyel, sa’ad da ya ce, “Na ci gaba da karatu, kuma ban iya samun wani wuri dabam da aka same shi [na kullum] ba, sai a cikin Daniyel.” An jagoranci Miller zuwa ga jauharai ba ta hanyar tsarin nazarinsa kaɗai ba, amma kuma ta wurin wahayi na Allah da aka ba shi ta hidimar mala’iku.

This is why his understanding of “the daily,” was correct, but limited. He could not recognize that of the five times “the daily” is referenced in the book of Daniel, that one of the three times “the daily” is “taken away,” represented a different meaning than the other two times. One time “the daily” is used with the Hebrew word “rum” and the other two times it is used with the Hebrew word “sur”. Both words are translated as take away, but “rum” in Daniel chapter eight, verse eleven means “to lift up and exalt”, and in chapter eleven, verse thirty-one, and chapter twelve, verse eleven, the word “sur” means “to remove”.

Wannan ne ya sa fahimtarsa game da “na kullum” ta kasance daidai, amma mai iyaka. Ba zai iya gane cewa a cikin lokuta biyar da aka ambaci “na kullum” a cikin littafin Daniyel ba, ɗaya daga cikin lokuta uku da “na kullum” aka “ɗauke shi,” yana wakiltar ma’ana dabam da sauran lokuta biyun ba. A wani lokaci an yi amfani da “na kullum” tare da kalmar Ibrananci “rum,” kuma a sauran lokuta biyun an yi amfani da ita tare da kalmar Ibrananci “sur”. An fassara kalmomin biyu da “ɗauke,” amma “rum” a cikin Daniyel sura ta takwas, aya ta goma sha ɗaya, yana nufin “ɗaukakawa da kuma ɗaukaka,” kuma a cikin sura ta goma sha ɗaya, aya ta talatin da ɗaya, da kuma sura ta goma sha biyu, aya ta goma sha ɗaya, kalmar “sur” tana nufin “cirewa”.

The theologians that eat and drink the Babylonian diet, argue that whether you remove a thing or whenever you lift up a thing, they both represent a type of removal, so both words are to be understood as possessing the same meaning. They argue that the three times “the daily,” is “taken away” always means to remove, and in doing so, they identify that Daniel was careless in his choice of words. They do not openly say that, but by inference they teach that Daniel should have used the word “sur” in all three occurrences, for according to the theologians he supposedly meant the same thing each time “the daily” was “taken away.”

Masu ilimin tauhidi waɗanda suke ci kuma suke sha daga abincin Babila, suna jayayya cewa ko ka cire wani abu ko kuma duk lokacin da ka ɗaga wani abu, dukansu biyun suna wakiltar wani nau’i na cirewa, saboda haka dole ne a fahimci kalmomin biyu a matsayin masu ma’ana ɗaya. Suna jayayya cewa sau uku da aka ce “the daily” an “taken away” a koyaushe yana nufin cirewa ne, kuma ta yin haka, suna nuna cewa Daniyel bai yi taka-tsantsan ba a zaɓen kalmominsa. Ba sa faɗin haka a fili, amma ta hanyar abin da maganarsu ke nufi suna koyar da cewa da Daniyel ya kamata ya yi amfani da kalmar “sur” a dukkan lokuta uku da ta bayyana, domin bisa ga masu ilimin tauhidin wai abu ɗaya ne yake nufi a kowane lokaci da aka ce “the daily” an “taken away.”

They do the same thing with the words “miqdash” and “qodesh” which are both translated as “sanctuary,” in verses eleven through fourteen of chapter eight. In each reference of “sanctuary” in those four verses, they insist they all represent God’s sanctuary. By inference again, Daniel should have simply used “qodesh” in all three references, and not used “miqdash” in verse eleven. Miller would not have recognized the distinction between those words, but the modern theologians do, and when they do, they insist that no distinction should be acknowledged. Yet Miller, who did not recognize the distinctions between the words, came to the opposite understanding of the modern theologians.

Suna yin irin wannan abu da kalmomin “miqdash” da “qodesh” waɗanda aka fassara su duka a matsayin “Wuri Mai Tsarki,” a ayoyi na goma sha ɗaya zuwa goma sha huɗu na sura ta takwas. A kowane ambaton “Wuri Mai Tsarki” a cikin waɗannan ayoyi huɗu, suna nacewa cewa dukansu suna wakiltar Wuri Mai Tsarki na Allah. Ta hanyar abin da ake iya fahimta daga wannan kuma, da Daniyel ya kamata kawai ya yi amfani da “qodesh” a cikin dukkan ambato uku, ba kuma ya yi amfani da “miqdash” a aya ta goma sha ɗaya ba. Da Miller bai gane bambancin da ke tsakanin waɗannan kalmomi ba, amma malaman tauhidi na zamani suna ganewa, kuma idan suka gane, sai su nace cewa bai kamata a amince da wani bambanci ba. Duk da haka Miller, wanda bai gane bambance-bambancen da ke tsakanin kalmomin ba, ya kai ga fahimtar da ta saba wa ta malaman tauhidi na zamani.

The reality is that Daniel was an extremely careful writer, who knew the Hebrew language and was judged as ten times smarter than all the other wise men of Babylon who were very smart men in their society in their own right. If anyone knew the proper usage of the Hebrew language, and how it was to be correctly represented in that particular history, it was Daniel. If Daniel employed different words, it was because they were meant to convey different meanings, which he purposely sought to represent. When Daniel’s distinct use of the words that are translated as “sanctuary” or as “take away” are acknowledged, they uphold Miller’s understanding of “the daily,” which was recognized by Miller in the very passage where Paul identifies that those who hate truth are destined to receive strong delusion.

Gaskiyar al’amari ita ce, Daniyel marubuci ne mai matuƙar taka-tsantsan, wanda ya san harshen Ibraniyanci, kuma aka auna shi a matsayin mai hikima har sau goma fiye da dukan sauran masu hikima na Babila, waɗanda su ma mutane ne masu matuƙar wayo a cikin al’ummarsu bisa ga matsayinsu. Idan akwai wanda ya san ingantaccen amfani da harshen Ibraniyanci, da yadda ya kamata a wakilce shi daidai a cikin wannan takamaiman tarihin, to Daniyel ne. Idan Daniyel ya yi amfani da kalmomi dabam-dabam, saboda an nufe su ne su isar da ma’anoni mabambanta, waɗanda da gangan ya nemi ya wakilta. Sa’ad da aka amince da irin amfani na musamman da Daniyel ya yi da kalmomin da ake fassarawa da “wuri mai tsarki” ko kuma da “cire,” sai su tabbatar da fahimtar Miller game da “na kullum,” wadda Miller ya gane a cikin ainihin wannan nassi inda Bulus ya bayyana cewa waɗanda suke ƙin gaskiya an ƙaddara su su karɓi ruɗi mai ƙarfi.

Those who hate the truth and believe the lie which produces strong delusion, are also represented as the drunkards of Ephraim, who are represented in two classes. One class is the learned leadership and the other class is the unlearned laity who will only hear what the learned teach them. They are those who hide beneath lies, and who make a covenant with death. They are those whose soul is lifted up in Habakkuk two, and they are the foolish virgins of Matthew twenty-five. They are those who reject the foundational truths of Miller’s dream, which shine ten times brighter at the end (representing the tenth and final test for modern Israel), as typified by the tenth and final test for ancient Israel.

Waɗanda suke ƙin gaskiya kuma suke gaskata ƙarya wadda ke haifar da ruɗi mai ƙarfi, an kuma kwatanta su da mashaya na Ifraimu, waɗanda aka wakilta cikin rukuni biyu. Rukuni ɗaya shi ne jagoranci masu ilimi, ɗayan kuma shi ne talakawa marasa ilimi waɗanda ba za su ji komai ba sai abin da masu ilimi suka koya musu. Su ne waɗanda suke ɓuya ƙarƙashin ƙaryoyi, kuma suke ƙulla alkawari da mutuwa. Su ne waɗanda ransu ya kumbura a Habakkuk biyu, kuma su ne wawaye budurwai na Matiyu ashirin da biyar. Su ne waɗanda suke ƙin ainihin tushen gaskiya na mafarkin Miller, waɗanda suke haskakawa sau goma mafi ƙarfi a ƙarshe (wato suna wakiltar gwaji na goma kuma na ƙarshe ga Isra’ila ta zamani), kamar yadda aka misalta ta wurin gwaji na goma kuma na ƙarshe ga Isra’ila ta dā.

We will continue this study in the next article.

Za mu ci gaba da wannan bincike a talifi na gaba.

> And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:11–24.

> Sai Ubangiji ya ce wa Musa, Har yaushe wannan jama’a za su riƙa tsokane ni? Har yaushe kuwa ba za su gaskata ni ba, duk da dukan alamun da na nuna a tsakiyarsu? Zan buge su da annoba, in kore su daga gadonsu, in kuma mai da kai al’umma mafi girma da ƙarfi fiye da su. Sai Musa ya ce wa Ubangiji, To, Masarawa za su ji haka, gama kai ne ka fito da wannan jama’a daga tsakaninsu da ikonka. Za su kuwa faɗa wa mazaunan wannan ƙasa; gama sun ji cewa kai, ya Ubangiji, kana a tsakiyar wannan jama’a, cewa kai, ya Ubangiji, ana ganinka fuska da fuska, kuma girgijinka yana tsaye a kansu, kana tafiya a gabansu, da rana cikin ginshiƙin girgije, da dare kuma cikin ginshiƙin wuta. To, in ka kashe dukan wannan jama’a kamar mutum ɗaya, sai al’ummai waɗanda suka ji labarinka su yi magana, suna cewa, Domin Ubangiji bai iya shigar da wannan jama’a cikin ƙasar da ya rantse musu ba, saboda haka ya kashe su a jeji. Yanzu kuma, ina roƙonka, bari ikon Ubangijina ya zama mai girma, kamar yadda ka faɗa, kana cewa, Ubangiji mai jinkirin fushi ne, mai yalwar jinƙai kuma, mai gafarta mugunta da saɓo, amma ko kaɗan ba ya barin mai laifi babu hukunci, yana hukunta muguntar ubanni a kan ’ya’ya har tsara ta uku da ta huɗu. Ka gafarta, ina roƙonka, muguntar wannan jama’a gwargwadon girman jinƙanka, kamar yadda ka gafarta wa wannan jama’a tun daga Masar har zuwa yanzu. Sai Ubangiji ya ce, Na gafarta bisa ga maganarka: Amma lalle muddin ina da rai, dukan duniya za ta cika da ɗaukakar Ubangiji. Domin duk mutanen nan da suka ga ɗaukakata, da mu’ujizaina waɗanda na aikata a Masar da cikin jeji, amma suka gwada ni yanzu har sau goma, ba su kuwa saurari muryata ba; lalle ba za su ga ƙasar da na rantse wa ubanninsu ba, ba kuwa ɗaya daga cikinsu da ya tsokane ni da zai gan ta ba. Amma bawana Kaleb, domin yana da wani ruhu dabam tare da shi, ya kuma bi ni gaba ɗaya, shi zan shigar da shi cikin ƙasar da ya shiga; zuriyarsa kuwa za ta mallake ta. Littafin Lissafi 14:11–24.

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