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# Parallel Warnings - Number Four

Gargaɗi Masu Daidaituwa — Na Huɗu

Foundations of Faith and the Peril of Forgetting: Lessons from Prophecy and History

Tushen Bangaskiya da Hatsarin Mantawa: Darussa daga Annabci da Tarihi

Author

Jeff Pippenger

Published

August 8, 2023

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> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.

> Wa zai koya wa ilimi? Kuma wa zai sa ya fahimci koyarwa? Waɗanda aka yaye daga madara, aka kuma raba su da nono.

> For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:

> Gama dole ne umarni ya kasance bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; nan kaɗan, can kaɗan:

> For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.

> Gama da leɓuna masu tangaɗi da kuma wani harshe zai yi magana da wannan jama’a. Ga waɗanda ya ce musu, Wannan shi ne hutun da za ku sa gajiyayyu su huta da shi; kuma wannan shi ne wartsakewa: duk da haka ba su yarda su ji ba.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Amma maganar Ubangiji ta zama a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; nan kaɗan, can kaɗan; domin su tafi, su fāɗi a baya, a karye, a tarko su, a kama su. Ishaya 28:9–13.

These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.

An yi maimaita magana kan waɗannan ayoyi daga Ishaya a cikin Tebura na Habakkuk. A nan kuwa, ina bukatar in taɓo su ne kawai domin in ɗauki batu guda ko biyu daga waɗannan ayoyi na baya, domin in ƙara wa tattaunawar da ake yi yanzu. Wannan nassi yana nuna wani mutane da suka gaza gwaji, gama suna “tafi, su fāɗi da baya, a karya su, a kama su da tarko, a kuma cafke su.” Su mutane ne da suka gaza gwaji game da waɗanda Allah zai yi ƙoƙarin “koyarwa” domin su “fahimci” “ilimi” ko “koyarwa.” Gwaji ne da ya ta’allaka a kan fahimtar ƙaruwa ta ilimi, saboda haka shi ne wannan gwaji ɗaya da ya raba masu hikima da mugaye a cikin Daniel sura ta goma sha biyu, gama dukan annabawa sun yarda, kuma suna bayyana ƙarshen duniya. A cikin Daniel goma sha biyu “masu hikima” suna fahimta, amma “mugaye” ba sa fahimtar ƙaruwa ta ilimi.

The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.

Mutanen da ke cikin nassin Ishaya an gwada su ta wurin “maganar Ubangiji” wadda “ba su so su ji.” Kuma takamaiman “maganar Ubangiji” da suka ƙi, wadda kuma da ta ba su damar su “fahimta” ƙaruwa ta “ilimi,” ita ce ƙa’idar Littafi Mai Tsarki wadda ke bayyana yadda za a daidaita tarihohin annabci daidai. Waɗanda suka faɗi a cikin nassin Ishaya sun ƙi ƙa’idar da ke nuna cewa domin a fahimci tarihin annabci dole ne a nemi wannan layi “kaɗan a nan, kaɗan a can.” Maganar Ubangiji da ta haifar da gwajin da suka ƙi ita ce hanyar zaɓen layukan annabci daga nan da can, sa’an nan kuma a daidaita ɗaya daga cikin waɗannan zaɓaɓɓun layukan tarihin annabci da sauran layukan tarihin annabci waɗanda suke magana a kan jigo ɗaya. Nasarar ƙoƙarin ɗora layi a kan layi ta wannan hanya ta dangana ne da aiwatar da sahihan ƙa’idojin fassarar annabci. Waɗannan ƙa’idoji, waɗanda su ma “farillai” ne da ya kamata a tattaro su wuri guda, ana same su a nan da can cikin Littafi Mai Tsarki. Budurwai na Ishaya waɗanda suka kasa gwajin, sun kasa ne domin sun manta da babban abin da bai kamata su manta da shi ba, wato, cewa tarihi yana maimaituwa.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “Ba mu da wani abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta da hanyar da Ubangiji ya bishe mu, da kuma koyarwarsa a cikin tarihin rayuwarmu ta baya.” Life Sketches, 196.

God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.

Allah ba mawallafin rikice-rikice ba ne, kuma muhimmin matattarar wannan gaskiya ita ce, kowane annabi a cikin Littafi Mai Tsarki yana bayyana layin annabci guda ɗaya ne. Ba dukkansu ne suke ganin ainihin abubuwa iri ɗaya a kan wannan layin ba, amma kullum layin abubuwa guda ɗaya ne a ƙarshen duniya. Waɗannan su ne abubuwan da suke kaiwa ga rufe ƙofar alheri, sannan kuma annoba bakwai na ƙarshe su biyo baya, waɗanda suke ƙarewa da Zuwa ta Biyu na Almasihu. Labarin wani annabi na iya kasancewa game da amintattun mutanen Allah a cikin wannan layin tarihi, amma shaidar wani annabi kuma na iya kasancewa game da marasa aminci na Allah, ko kuma game da United States, Vatican, Majalisar Ɗinkin Duniya, ’yan kasuwar duniya ko kuma Musulunci, amma koyaushe layi guda ɗaya ne.

Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.

Saƙon Iliya na Malaki, haka kuma saƙonnin da aka wakilta a Ru’ya ta Yohanna surori na ɗaya, na goma sha huɗu da na goma sha takwas, da kuma saƙon Daniyel goma sha ɗaya da goma sha biyu, duk saƙo guda ne iri ɗaya ƙwarai. Dukkansu layi ɗaya ne na tarihi, sai dai kowannensu yana da irin gudummawarsa ta musamman ga labarin.

What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.

Abin da kusan kowa ya kasa fahimta game da wannan saƙo na musamman shi ne gaskiyar cewa ana bayyana shi ga mutanen Allah ne kaɗai gab da ƙarshen lokacin jarrabawar ɗan’adam. Da yake mun san cewa saƙo na musamman koyaushe yana gargaɗi game da kusantar ƙarshen lokacin jarrabawa, za mu yi la’akari da wataƙila misali mafi sarari na ƙarshen lokacin jarrabawa a cikin Littafi Mai Tsarki.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Wanda yake azzalumi, bari yă ci gaba da zama azzalumi har yanzu; kuma wanda yake ƙazami, bari yă ci gaba da zama ƙazami har yanzu; kuma wanda yake mai adalci, bari yă ci gaba da zama mai adalci har yanzu; kuma wanda yake mai tsarki, bari yă ci gaba da zama mai tsarki har yanzu. Ru’ya ta Yohanna 22:11.

Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.

Kafin a sanar da ƙarshen lokacin jarrabawa a cikin wuri mai tsarki na sama da kalmomin aya ta goma sha ɗaya, za a ba da wani saƙon gargadi na annabci na musamman daga littafin Ru’ya ta Yohanna, wanda aka buɗe wa bayin Allah.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Sai ya ce mini, “Kada ka rufe maganganun annabcin wannan littafi hatimi; gama lokaci ya yi kusa. Wanda yake azzalumi, bari yă ci gaba da zama azzalumi har yanzu; kuma mai ƙazanta, bari yă ci gaba da zama mai ƙazanta har yanzu; kuma wanda yake adali, bari yă ci gaba da zama adali har yanzu; kuma wanda yake mai tsarki, bari yă ci gaba da zama mai tsarki har yanzu.” Ru’ya ta Yohanna 22:10, 11.

There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.

Za a sami saƙo na annabci na musamman wanda mutanen Allah za su gane jim kaɗan kafin annobai bakwai na ƙarshe. Sa’ad da wannan “lokaci ya yi kusa,” “annabcin wannan littafi” (annabcin Ru’ya ta Yohanna) da aka hatimce, za a buɗe hatiminsa. Annabci kaɗai a cikin littafin Ru’ya ta Yohanna da aka hatimce shi ne annabcin tsawowi bakwai.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.

> Sai na ga wani mala’ika mai ƙarfi kuma yana saukowa daga sama, a lulluɓe da gajimare; kuma bakan gizo yana bisa kansa, fuskarsa kuwa kamar rana take, ƙafafunsa kuma kamar ginshiƙan wuta ne. Kuma yana riƙe a hannunsa wani ɗan littafi buɗe; sai ya sa ƙafarsa ta dama a kan teku, ta hagu kuma a kan ƙasa, Ya kuma yi kira da babbar murya, kamar yadda zaki yake ruri; kuma da ya yi kiran, tsawa bakwai suka furta muryoyinsu. Kuma da tsawa bakwai suka furta muryoyinsu, na kusa in rubuta; sai na ji wata murya daga sama tana cewa mini, Ka hatimce abubuwan da tsawa bakwai suka furta, kada kuma ka rubuta su. Ru’ya ta Yohanna 10:1–4.

Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.

Kafin ƙarewar lokacin gwajin ɗan’adam, sa’ad da “lokacin ya yi kusa,” za a yi buɗewar wata gaskiya ta musamman ta Littafi Mai Tsarki wadda take bayyana “abubuwan da lalle ne ba da daɗewa ba su faru.” Mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna 10 shi ne Yesu Kristi, wanda ya yi kira kamar Zaki.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mala’ikan nan mai ƙarfi wanda ya koyar da Yohanna bai kasance ƙasa da Yesu Almasihu ba. Sanya ƙafarsa ta dama a kan teku, da ta hagu a kan busasshiyar ƙasa, yana nuna ɓangaren da yake takawa a cikin al’amuran ƙarshe na babban rikici da Shaidan. Wannan matsayi yana nuna mafificin ikonsa da ikonsa na mulki a kan dukan duniya. Rikicin ya ƙara tsananta, ya kuma ƙara ƙuduri daga zamani zuwa zamani, kuma zai ci gaba da kasancewa haka har zuwa al’amuran ƙarshe, sa’ad da gwanintacciyar aikin ikon duhu zai kai kololuwarsa. Shaidan, a haɗe da mugayen mutane, zai yaudari dukan duniya da kuma ikkilisiyoyin da ba su karɓi ƙaunar gaskiya ba. Amma mala’ikan nan mai ƙarfi yana neman a ba da hankali. Yana ɗaga murya da ƙarfi. Zai nuna ikon da hurumin muryarsa ga waɗanda suka haɗa kai da Shaidan domin su yi hamayya da gaskiya.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?

A ƙarshe, “ikklisiyoyi” da “Shaiɗan” yake ruɗa ana ruɗarsu ne domin ba su karɓi ƙaunar “gaskiya” ba. Kalmar “gaskiya” a cikin nassin daga 2 Tasalonikawa wanda ’Yar’uwa White ta ambata yanzu ita ce babbar kalmar Helenanci da aka samo daga kalmar Ibrananci da aka fassara a matsayin “gaskiya,” wadda ta ƙunshi haruffan Ibrananci uku kuma take wakiltar Alfa da Omega. Shin akwai wata shaidar Littafi Mai Tsarki cewa gaskiyar da take da alaƙa da ƙa’idar ambato na farko, wadda ke wakiltar wani sifa na halin Kristi, ita ce gaskiyar da ake ƙi, kuma saboda haka take haifar da ruɗi mai ƙarfi?

> Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. 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, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.

> Yanzu, ’yan’uwa, muna roƙonku bisa ga zuwan Ubangijinmu Yesu Almasihu, da kuma taruwarmu zuwa gare shi, kada a cika ku da sauri da girgizuwar zuciya, ko kuwa a firgita ku, ko ta wurin ruhu, ko ta wurin magana, ko ta wurin wasiƙa kamar daga gare mu, kamar dai ranar Almasihu ta riga ta kusa. Kada kowa ya ruɗe ku ta kowace hanya: gama wannan rana ba za ta zo ba, sai fari a yi babban ridda, kuma mutumin zunubi ya bayyanu, ɗan hallaka; wanda yake gāba, yana ɗaukaka kansa sama da dukan abin da ake kira Allah, ko abin da ake yi wa sujada; har ya zauna a cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne. Ba ku tuna ba cewa, sa’ad da nake tare da ku har yanzu, na gaya muku waɗannan abubuwa? Yanzu kuma kun san abin da yake hana shi, domin a bayyana shi a lokacinsa. Gama asirin mugunta ya riga ya fara aiki: sai dai wanda yake hana yanzu zai ci gaba da hanawa, sai an kau da shi daga hanya. Sa’an nan kuma za a bayyanar da wannan Mugun, wanda Ubangiji zai hallaka da numfashin bakinsa, kuma zai shafe shi da hasken zuwansa: wato shi, wanda zuwansa yana bisa ga aikin Shaiɗan da dukan iko da alamu da abubuwan al’ajabi na ƙarya, Da kuma dukan yaudarar rashin adalci a cikin waɗanda suke hallaka; domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto. Saboda wannan dalili ne Allah zai aiko musu da ruɗi mai ƙarfi, domin su gaskata ƙarya: domin a hukunta dukansu waɗanda ba su gaskata gaskiya ba, sai dai suka ji daɗin rashin adalci. 2 Tassalunikawa 2:1–12.

This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.

An yi magana a kan wannan nassi daga Tassalunikawa sau da yawa a cikin Teburorin Habakkuk, saboda haka taƙaitaccen tsokaci kaɗai za mu yi a wannan lokaci. Abin da ’Yar’uwa White ta kira “abin al’ajabi na Shaiɗan” shi ne abin da Bulus ya kira “aikin Shaiɗan tare da dukan iko da alamu da abubuwan al’ajabi na ƙarya.” Aikin ruɗu da ’Yar’uwa White da Bulus suka bayyana yana farawa ne da dokar Lahadi a cikin Amurka.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> “Ta wurin dokar da ke tilasta kafuwar Papanci cikin karya dokar Allah, ƙasarmu za ta katse kanta gaba ɗaya daga adalci. Sa’ad da Furotestantanci zai miƙa hannunsa ta ƙetaren ratar domin kama hannun ikon Roma, sa’ad da zai tsallaka bisa ramin zurfi domin haɗa hannu da Ruhaniya, sa’ad da kuma, a ƙarƙashin rinjayar wannan haɗin kai mai ninki uku, ƙasarmu za ta yi watsi da kowane ƙa’ida ta Kundin Tsarinta a matsayin gwamnati Furotesta kuma jamhuriya, kuma za ta tanadi hanyoyi domin yaɗuwar ƙaryace-ƙaryacen Papanci da ruɗinsa, sa’an nan za mu iya sani cewa lokaci ya yi da aikin banmamaki na Shaiɗan zai bayyana, kuma cewa ƙarshen ya kusa.” Testimonies, juzu’i na 5, 451.

In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”

A cikin wannan nassi na Tassalonikawa da muke nazari a kai, Bulus yana bayyana fafaroma na ƙarshen duniya da kalmomi huɗu mabambanta. Fafaroma shi ne “mutumin zunubi,” shi ne “ɗan hallaka,” shi ne “asirin mugunta,” kuma “wancan Mugun.” Bulus ya kuma ba da wasu siffofi kaɗan game da fafaroma fiye da waɗannan sunaye huɗu, domin yana sanar da mu cewa fafaroma, (wanda har yanzu yana nan gaba ne a zamanin Bulus) “za a bayyana shi a lokacinsa.”

The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.

Za a bayyana paparoma “a lokacinsa,” kuma hujjar Littafi Mai Tsarki mafi bayyani—ko da yake ba ita kaɗai ba ce cikin gaskiyoyin Littafi Mai Tsarki—wato, mafi bayyananniyar gaskiyar Littafi Mai Tsarki cewa paparoman cocin Roma shi ne maƙiyin Almasihu na annabcin Littafi Mai Tsarki, an kafa ta ne ta wurin nassoshi bakwai daban-daban kuma kai-tsaye a cikin Littafi Mai Tsarki waɗanda suke tantance “lokacin” da paparanci zai mamaye duniya, wato ainihin “lokacin” da ’yan Adam suke kira Zamanin Duhu. Littafi Mai Tsarki yana bayyana paparoma a matsayin paparanci ta wurin maimaita tantance ainihin tsawon “lokacin,” daga 538 har zuwa 1798, da paparanci zai yi mulkin duniya. Bulus ya ce za a bayyana shi a lokacinsa.

Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.

Bulusi kuma ya bayyana cewa paparoma ne wanda “yake ƙin yarda, yana kuma ɗaukaka kansa sama da duk abin da ake kira Allah, ko abin da ake bauta wa; har ya zauna a cikin Haikalin Allah kamar Allah, yana nuna kansa cewa shi Allah ne.” Cikin sauran abubuwa, wannan yana nuna cewa magabcin Almasihu na annabcin Littafi Mai Tsarki alama ce ta addini. Ba Hitler ba ne, ko kuwa Iskandar Mai Girma. Wannan ya ƙara takaita tantance paparoma, domin ba kawai azzalumin addini ba ne, amma azzalumin addini ne wanda yake iƙirarin kasancewa a cikin Haikalin Allah. Magabcin Almasihu yana da’awar cewa yana zaune a cikin ikkilisiyar Kirista.

According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:

Bisa ga Bulus da Daniyel, sa’ad da shugaban Kirista na Roma yake cikin ikilisiyarsa da take da’awar Kiristanci, yana bayyana halin Shaidan wanda ya yi marmarin zama a kan kursiyin Allah, a kuma ɗaukaka shi bisa dukan abubuwa. Na ce Bulus da Daniyel ne domin mafi yawan masu sharhin Littafi Mai Tsarki sun gane cewa, sa’ad da Bulus ya nuna cewa ɗaya daga cikin siffofin shugaban Kirista na Roma shi ne cikakken son-kai da ɗaukaka kansa, Bulus kawai yana ƙwato ne daga bayanin Daniyel game da shugaban Kirista na Roma a Daniyel sura ta goma sha ɗaya, inda Daniyel ya rubuta a can:

> “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.

> “Kuma sarkin zai yi yadda yake so; zai ɗaukaka kansa, ya kuma mai da kansa babba fiye da kowane allah, zai kuma faɗi abubuwan banmamaki gāba da Allahn alloli; kuma zai yi nasara har sai an cika fushin: gama abin da aka ƙaddara zai tabbata.” Daniel 11:36.

When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”

Sa’ad da Bulus yake magana game da halin son-kai na shugaban papacy, sai ya sake faɗin ayar Daniyel, yana cewa shugaban papacy ne wanda “yana yi wa hamayya, yana kuma ɗaukaka kansa bisa dukan abin da ake kira Allah, ko abin da ake yi wa sujada; har ya zauna a cikin Haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne.” Ayar cikin Daniyel da take bayyana halin papacy kuma tana yin nuni ga “lokaci” wanda aka ƙaddara domin “bayyanawa” cewa papacy ne antichrist, domin ya nuna cewa papacy za ta “bunƙasa” har sai “fushin ya cika.”

The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.

“Fushin” ya ƙare a shekara ta 1798, saboda haka Daniyel a cikin ayar (ko da yake wannan ba ɗaya ba ne daga cikin wurare bakwai na kai tsaye a cikin littattafan Daniyel da Ru’ya ta Yohanna inda aka ambaci tarihin shekaru 1260), duk da haka yana fayyace ikon papacy kai tsaye kuma yana nuna cewa ya karɓi “rauni mai kisa,” kamar yadda Yohanna ya kira shi, a shekara ta 1798. Saboda haka, ayar tana nuna ƙarshen lokacin mulkin papacy, ko da yake ba ta fayyace tsawon lokacin mulkin ba.

In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.

A cikin wannan nassi, Bulus kuma ya bayyana wani iko da zai hana papacy karɓar mulkin duniya a shekara ta 538, sa’ad da ya faɗa cewa mutanen Tasalonika waɗanda yake rubuta wa sun riga sun san wannan gaskiya ta musamman. Ya tayar da tambayar, “Ba ku tuna ba, cewa, lokacin da nake tare da ku har yanzu, na faɗa muku waɗannan abubuwa?” Ya tuna musu cewa sun riga sun san “abin da yake hanawa” (ma’ana, yake ƙuntatawa) papacy har sai “a bayyana shi a lokacinsa.” Ikon da ya gabaci papacy kuma ya hana shi karɓar mulkin duniya shi ne ikon da yake mulkin duniya a lokacin da Bulus ya rubuta wasiƙar. Shi ne Roma ta arna. Bulus ya rubuta cewa dole ne a “kawar da” Roma ta arna domin papacy ya karɓi mulkin duniya.

It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.

Wannan fahimta ce ta kai William Miller ga gane cewa ikon da aka alamta da “na kullum” a cikin littafin Daniyel shi ne Roma ta arna. Addinin Adventist ya yarda cewa tsarin, sabili da haka kuma dukan fahimtar annabci ta William Miller, ta ginu ne a kan fahimtarsa game da littattafan Daniyel da Ru’ya ta Yohanna, kuma cewa waɗannan littattafai biyu suna magana ne game da ƙarfi biyu masu lalatarwa, wato Roma ta arna da Roma ta papacy. A cikin nassin da ke cikin Tassalunikawa, Miller, yana riga ya sani (kamar yadda kowane Furotesta ya sani a zamaninsa, cewa shugaban Kirista na Roma shi ne maƙiyin Almasihu); sa’ad da ya gane cewa Roma ta arna ita ce ikon tarihi da ya gabaci mulkin papacy, kuma cewa Bulus ya faɗa cewa dole ne a kawar da Roma ta arna kafin papacy ta hau gadon sarautar duniya, sai ya danganta wannan da littafin Daniyel da kuma “na kullum,” inda aka yi nuni sau uku cewa dole ne a “kawar da” na kullum kafin papacy ta mallaki ikon duniya. Shaidar Bulus ta bai wa Miller damar ganin cewa Roma ta arna ce “na kullum” na Daniyel, kuma daga nan sai ya iya gane cewa ƙarfi biyu masu lalatarwa na Daniyel su ne Roma ta arna da Roma ta papacy. Wannan gaskiya tana wakiltar tushen motsin Millerite. Addinin Adventist tabbatacce yana ƙin aikin Miller a yau, amma har yanzu suna fahimtar cewa wannan taƙaitaccen bayani na yadda Miller ya bunƙasa fahimtarsa game da “na kullum” a cikin Daniyel yana tabbatar da cewa ikon da Bulus ya ce “yana hana” tasowar ikon papacy har sai an kawar da shi, wato Roma ta arna, shi ne sahihin nazari na tunanin Miller a kan waɗannan batutuwa.

With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.

Da kasancewar gaskiyar “na kullum” a cikin littafin Daniyel alama ce ta Roma arna wadda ta gabaci mulkin Roma ta papanci, wadda Daniyel ya wakilta a matsayin abin ƙyama na kufai, sai Miller ya iya gane lokutan annabci da suke da alaƙa da masarautun annabcin Littafi Mai Tsarki; kuma yayin da aka buɗe hankalinsa ga waɗannan fahimtofi, sai ya tattara jerin gaskiyoyi da suke wakiltar tubalan Adventism. Waɗannan gaskiyoyi suka kasance a rubuce a kan alluna biyu na jadawalan majagaba na 1843 da 1850. Waɗannan gaskiyoyi su ne tushen Adventism, kuma sun ginu ne bisa ga gane “lokaci.” Tarihin lokacin da aka aza waɗannan tubalan shi ne babban batu a kan Allunan Habakkuk.

What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).

Abin da ba a nuna ba a cikin Jadawalai na Habakkuk shi ne, tushen da aka gina bisa lokaci ya samar da tsari wanda yake ba da hangen da ya wajaba domin tsara ta ƙarshe ta gane cewa akwai gaskiyoyi da aka wakilta a matsayin tushen. Akwai gaskiya ta farko wadda ita ce dutse na fari-fari da aka ɗora a cikin tushen, amma “na kullum” a cikin littafin Daniyel ba ita ce gaskiyar farko ta Miller ba. Gaskiyar da za ta zama dutse na farko a cikin tushen da aka tā da Miller domin ya gina ita ce “lokuta bakwai” na Littafin Firistoci ashirin da shida, amma in ba tare da gaskiyar “na kullum” ba, da Miller bai gane tsarin annabci da yake bukatar ya gane domin ya gabatar da saƙon mala’ika na fari ba. Tsarinsa yana sanya annabci cikin mahangar iko biyu masu hallakarwa. Miller yana magana ne game da macijin (Roma ta arna) da dabbar (paparoma). Mala’ika na uku yana magana game da macijin (Majalisar Ɗinkin Duniya), da dabbar (paparoma), da annabin ƙarya (Amurka).

If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.

Idan mutum ya karɓi dukan annabce-annabcen lokaci da Millerites suka gabatar a kan jadawalai biyu masu tsarki na majagaba, ba waɗansu kaɗan ba, amma duka, to lalle ne zai buƙaci ya binciki waɗannan gaskiyoyi da kansa. Ta yaya za ka karɓe su, in ba ka taɓa gwada su ba? Idan waɗanda suke binciken gaskiyoyin tushe suka mai da waɗannan gaskiyoyi nauyinsu na kansu su gwada su, sa’an nan kuma suka karɓi dukan waɗannan gaskiyoyi, to sun gina a kan Dutsen nan, ba a kan yashi ba.

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

> “Bari waɗanda suke tsaye a matsayin masu tsaron Allah a kan katangar Sihiyona su zama maza waɗanda za su iya ganin haɗarurruka tun kafin mutane,—maza waɗanda za su iya rarrabe tsakanin gaskiya da kuskure, adalci da rashin adalci.

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

> “Gargaɗin ya zo: Kada a yarda wani abu ya shigo da zai girgiza tushen bangaskiyar da muka kasance muna ginawa a kai tun daga lokacin da saƙon ya zo a 1842, 1843, da 1844. Ni na kasance cikin wannan saƙo, kuma tun daga wancan lokaci nake tsaye a gaban duniya, mai aminci ga hasken da Allah ya ba mu. Ba mu da niyyar cire ƙafafunmu daga kan dandamalin da aka sa su a kai yayin da kullum da kullum muka nemi Ubangiji da addu’a mai zafi, muna neman haske. Kuna tsammani zan iya watsar da hasken da Allah ya ba ni? Ya kamata ya zama kamar Dutsen Zamani. Yana ta yi mini jagora tun daga lokacin da aka ba ni shi.” Review and Herald, April 14, 1903.

In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.

Domin waɗanda za su saurara su yi nazarin annabce-annabcen lokaci na tarihin Millerite, ya zama dole a yi aikin duban lokutan tarihi da annabce-annabcen lokaci suke wakilta. Wannan yana wakiltar aikin bayyana abubuwan da suka faru a kan layin lokaci. Sa’ad da ɗalibin annabci ya kai matakin bincike inda yake la’akari da waɗannan lokutan annabci, waɗanda Millerites suka gano daga Littafi Mai Tsarki kuma daga baya tarihin da aka rubuta ya tabbatar da su, zai kasance a matsayi da zai gane cewa tarihin da yake a farkon annabcin lokaci a alama yana misalta tarihin da yake a ƙarshen wannan annabci ɗin. Daga wannan matsayi na fahimta, ya kamata ɗalibin ya koyi cewa tarihi yana maimaituwa. Tare da wannan fahimtar kuma ya kamata ya ga cewa Yesu yana bayyana ƙarshen ta wurin farkon.

And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.

Kuma daga layin annabci na annabcin da yake kwatanta ƙarshen duniya a matsayin “gina haikali,” ya kamata ɗalibi ya sani cewa akwai dutse na ƙarshe na saman gini da ake ɗorawa a kan haikalin da aka gina bisa harsashi. Ya kamata ya zo ya gane cewa harsashin haikalin da aka yi amfani da Miller ya fito da shi fili (wanda yake wakiltar Yesu Almasihu, gama babu wani harsashi da za a iya kafa wa sai Yesu Almasihu), harsashi ne da aka gina bisa lokacin annabci. Domin Yesu yana misalta ƙarshen da farkon, ya kamata ɗalibi kuma ya ga cewa dutsen saman gini, dutse na ƙarshe a kan haikalin—dole ne ya yi daidai da harsashin. Harsashin haikalin ga Miller shi ne lokacin annabci, amma duk da haka harsashin Yesu Almasihu ne.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.

> Bisa ga alherin Allah da aka ba ni, kamar ƙwararren maginin gini mai hikima, na kafa harsashi, wani kuma yana yin gini a kansa. Amma bari kowane mutum yă kula yadda yake gini a kansa. Gama babu wani harsashi da wani mutum zai iya kafawa, sai wanda aka riga aka kafa, wato Yesu Almasihu. 1 Korintiyawa 3:10, 11.

Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.

Bulrus yana bayyana aikinsa a matsayin gina haikali wanda shi ne ya kafa harsashinsa ko mafari. Shi ne manzo ga Al’ummai, kuma an yi amfani da shi wajen kafa harsashin ikkilisiyar Kirista. A cikin wannan nassi kuma Bulrus ya bayyana cewa jikunmu haikalin Ruhu Mai Tsarki ne. Haka kuma akwai haikalin Sulemanu da Wuri Mai Tsarki na cikin jeji, waɗanda dukkansu suna da harsasai, kuma dukkansu ana wakilta su ne da Yesu Almasihu. Harsashin da aka yi amfani da Miller ya kafa shi ne haikalin Adventism, kuma harsashin wannan haikali tabbatacce ne Yesu Almasihu ne, amma a ƙarin takamaiman ma’ana, shi ne haikalin da ake ginawa da kayan da suke na ruhaniya da na annabci.

The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.

Saboda haka, dutsen kan-gini shi ma dole ne ya zama Yesu Almasihu, amma dole ne dutsen kan-ginin ya kuma ƙunshi wata babbar ƙa’ida ta annabci, gama an bai wa Miller wasu ƙa’idoji da suka ƙunshi muhimmiyar ƙa’idar Millerites wadda ita ce ka’idar “shekara ɗaya a madadin yini ɗaya.” In ba tare da wannan ƙa’ida ba, babu gane annabcin lokaci, saboda haka kuma babu tushe. Dole ne a sami wani abin da ya yi daidai da shi a ƙarshen da ke wakiltar Yesu Almasihu (Tushen), wanda yake babbar ƙa’ida ce a cikin wani tsari na ƙa’idoji da ke kafa Wahayin Yesu Almasihu. Ita kuwa ƙa’idar, ba shakka, ita ce ƙa’idar “farkon ambato”, wadda ke wakiltar siffa ta halin Almasihu da ke bayyana ƙarshe tun daga farko.

In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:

A cikin 2 Tassalunikawa, waɗanda ba su karɓi ƙaunar gaskiya domin su sami ceto ba, sun ƙi gaskiyar kamar yadda kalmar Helenanci take wakilta, wadda aka samo daga kalmar Ibrananci da aka gina da haruffa uku, wadda aka fassara da “gaskiya” a cikin Tsohon Alkawari. Ƙungiyar da ta karɓi ruɗu mai ƙarfi, domin sun gaskata ƙarya, ta ƙi komawa ga tsofaffin hanyoyi, wato tushen Adventism kamar yadda aka wakilta a kan alluna biyu masu tsarki. Saboda haka, a cikin nassin da muka daɗe muna dubawa yanzu, an bayyana cewa:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Mala’ikan nan mai ƙarfi wanda ya yi wa Yohanna umarni ba wani ba ne face Yesu Almasihu. Sanya ƙafarsa ta dama a kan teku, kuma ta hagu a kan busasshiyar ƙasa, yana nuna ɓangaren da yake takawa a cikin abubuwan ƙarshe na babban rikici da Shaiɗan. Wannan matsayi yana nuna ikonSa mafi girma da kuma huruminSa a kan dukan duniya. Rikicin ya ci gaba da ƙaruwa da ƙarfi da tsanani daga zamani zuwa zamani, kuma zai ci gaba da haka har zuwa al’amuran ƙarshe sa’ad da ƙwararren aikin ikon duhu zai kai ga kololuwarsa. Shaiɗan, haɗe da mugayen mutane, zai ruɗi dukan duniya da ikilisiyoyin da ba su karɓi ƙaunar gaskiya ba. Amma wannan mala’ika mai ƙarfi yana neman a kula da shi. Yana yin kira da babbar murya. Zai nuna iko da hurumin muryarSa ga waɗanda suka haɗa kai da Shaiɗan domin su yi hamayya da gaskiya.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.

A cikin wannan sakin magana na baya, “majami’un da ba su karɓi ƙaunar gaskiya ba” su ne mugayen budurwai da wawaye na Daniyel da na Matiyu, waɗanda Amos 8:12 ya bayyana cewa za su fara neman saƙon gargaɗi na ƙarshe na Allah sa’ad da ya riga ya makara. Ya riga ya makara, domin sun gaskata ƙarya game da tushe-tushen Adventism. Adventism ya fara shan wannan ƙarya tun a shekara ta 1863, kuma daga wannan lokaci gaba ɗaya ya zama gangara zuwa ƙasa.

What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.

Abin da nake shirin rubutawa gaba ɗaya na ra’ayi ne kawai, ina tsammani; amma wane sabon haske na annabci ne aka shigar cikin Adventism tun daga 1863? Ellen White ta ce game da saƙon Jones da Waggoner na 1888, cewa shi ne saƙon da ta kasance tana gabatarwa tsawon shekaru. Wataƙila saƙonsu ya zama kamar sabon abu mai ban mamaki ga Adventism a 1888, amma wannan sabontakar da wannan gigitawar ba sabon saƙo ne ya haifar da su ba, sai dai wata makanta ce da ta kasance tana sauka a kan mutanen Allah tun daga 1863.

Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?

Ellen White ta bayyana cewa Adventism yana cikin yanayin Laodicea kafin shekara ta 1863, don haka makantar Laodicea ta riga ta fara kutsa cikin Adventism tun kafin 1863; amma a shekara ta 1863 ikilisiya a hukumance ta ajiye gaskiyar da ta shafi “sau bakwai” na Leviticus 26, wadda ita ce farkon “annabcin lokaci” da Miller ya gano. Ba a sami wani hasken annabci da ya bayyana a cikin Adventism tun daga 1863 ba! Mene ne ya canja?

The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…

Dutsen farko-farko na harsashin haikali wanda aka gina bisa ga lokacin annabci kuma wanda yake wakiltar Yesu Almasihu, Adventism ta ƙi shi ta kuma ware shi a shekara ta 1863. Dutsen farko da Miller ya sa a cikin harsashin haikali, wanda ya dogara bisa lokaci kamar yadda Almasihu ya gabatar a cikin littafin Daniyel, Shi wanda ya wakilci Kansa a matsayin Palmoni, “mai banmamaki mai ƙidayar lambobi,” an ƙi shi, aka kuma ware shi. Dutsen farko-farko da Miller ya gano…

> “In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:

> “Sa’ad da Kristi ya kawo annabcin dutsen da aka ƙi, yana nuni ne ga wani ainihin abin da ya faru a tarihin Isra’ila. Wannan lamari yana da alaƙa da ginin haikali na farko. Ko da yake yana da wata aikace-aikace ta musamman a lokacin zuwan Kristi na farko, kuma ya kamata ya yi kira da ƙarfi na musamman ga Yahudawa, yana kuma da darasi a gare mu. Sa’ad da aka gina haikalin Sulemanu, manyan duwatsun bangaye da harsashi an shirya su gaba ɗaya a ma’adanan dutse; bayan an kawo su wurin gini, ba a yarda a yi amfani da wani kayan aiki a kansu ba; abin da ya rage wa ma’aikata shi ne kawai su sa su a matsayinsu. Domin amfani a harsashi, an kawo wani dutse mai girma na ban mamaki kuma mai siffa ta musamman; amma ma’aikatan ba su iya samun wurin da ya dace da shi ba, kuma ba su yarda su karɓe shi ba. Ya zama abin damuwa a gare su yayinda yake kwance ba a amfani da shi a hanyarsu. Na dogon lokaci ya kasance dutse da aka ƙi. Amma sa’ad da magina suka zo wajen aza dutsen kusurwa, suka yi ta nema na dogon lokaci domin su sami dutse mai isasshen girma da ƙarfi, kuma mai siffar da ta dace, da zai ɗauki wannan wuri na musamman, ya kuma ɗauki babban nauyin da zai rataya a kansa. Da sun yi zaɓi marar hikima domin wannan muhimmiyar matsayi, tsaron dukan ginin zai shiga haɗari. Dole ne su sami dutse mai iya tsayayya da tasirin rana, da sanyi mai tsanani, da hadari. A lokuta dabam-dabam an taɓa zaɓan duwatsu da yawa, amma a ƙarƙashin matsin manyan nauyuka sun ruguje sun zama gutsuttsura. Wasu kuma ba su iya jure gwajin sauye-sauyen yanayi na bazata ba. Amma a ƙarshe aka mai da hankali ga dutsen da aka daɗe ana ƙi. An bar shi a sarari ga iska, ga rana da guguwa, ba tare da ya nuna ko kaɗan tsagewa ba. Magina suka binciki wannan dutse. Ya jure kowace gwaji sai ɗaya. Idan zai iya jure gwajin matsin lamba mai tsanani, sai suka yanke shawarar su karɓe shi domin ya zama dutsen kusurwa. Aka yi gwajin. Aka karɓi dutsen, aka kai shi zuwa wurin da aka tanada masa, aka same shi ya yi daidai ƙwarai. A cikin wahayi na annabci, an nuna wa Ishaya cewa wannan dutse alama ce ta Kristi. Ya ce:”

> “‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.

> “‘Ku tsarkake Ubangijin runduna, shi da kansa; kuma shi ne zai zama tsoronku, shi ne kuma zai zama razanarku. Kuma zai zama wurin tsarki; amma zai zama dutsen tuntuɓe da dutsen laifi ga gidajen Isra’ila biyu, tarko kuma da raga ga mazaunan Urushalima. Kuma da yawa a cikinsu za su yi tuntuɓe, su fāɗi, a karya su, a kama su da tarko, a kuma cafke su.’ Da aka ɗauki annabin cikin hangen annabci zuwa zuwan Almasihu na fari, an nuna masa cewa Kristi zai sha gwaje-gwaje da jarabobi waɗanda yadda aka yi wa babban dutsen kusurwa a haikalin Sulemanu ya kasance alama a kansu. ‘Saboda haka Ubangiji Allah ya faɗa haka, Ga shi, na aza a Sihiyona dutse domin tushe, dutse gwadadde, babban dutsen kusurwa mai daraja, tabbataccen tushe: wanda ya gaskata ba zai yi gaggawa ba.’ Ishaya 8:13–15; 28:16.”

> “In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.

> “Cikin hikima marar iyaka, Allah ya zaɓi dutsen tushe, ya kuma aza shi da kansa. Ya kira shi ‘tabbataccen tushe.’ Dukan duniya na iya ɗora masa nauyinsu da baƙin cikinsu; zai iya jure su duka. Cikin cikakkiyar aminci za su iya yin gini a kansa. Almasihu ‘dutse ne da aka gwada.’ Waɗanda suke dogara gare Shi, bai taɓa kunyatar da su ba. Ya sha kowace irin gwaji. Ya jure matsin laifin Adamu, da laifin zuriyarsa, kuma ya fito fiye da mai nasara a kan ikon mugunta. Ya ɗauki nauyoyin da kowane mai zunubi mai tuba ya ɗora masa. A cikin Almasihu zuciya mai laifi ta sami sauƙi. Shi ne tabbataccen tushe. Dukan waɗanda suka mai da Shi abin dogararsu suna hutawa cikin cikakkiyar tsaro.”

> “In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:

> “A cikin annabcin Ishaya, an bayyana Almasihu a matsayin tabbataccen harsashi da kuma dutse na tuntuɓe. Manzo Bitrus, yana rubutu bisa ga hurarrun Ruhu Mai Tsarki, ya nuna a fili ga waɗanne ne Almasihu dutsen harsashi, kuma ga waɗanne ne dutsen abin sa tuntuɓe:

> “‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.

> “‘In har dai kun ɗanɗani cewa Ubangiji mai alheri ne. Wajen wanda kuma, da yake kuna zuwa gare shi kamar zuwa ga dutse mai rai, wanda mutane suka ƙi lalle, amma Allah ya zaɓa, mai daraja kuma, ku ma, kamar duwatsu masu rai, ana gina ku ku zama gida na ruhaniya, firistoci tsarkaka, domin ku miƙa hadayu na ruhaniya, abin karɓa a wurin Allah ta wurin Yesu Almasihu. Saboda haka kuma a cikin Nassi an rubuta cewa, Ga shi, ina aza a Sihiyona babban dutsen kusurwa, zaɓaɓɓe, mai daraja: kuma duk wanda ya gaskata gare shi ba za a kunyata shi ba. Saboda haka a gare ku masu bangaskiya shi mai daraja ne: amma ga marasa biyayya, dutsen da magina suka ƙi, shi ne aka mai da kan kusurwa, da dutse na tuntuɓe, da dutsen abin saɓo, har ma ga waɗanda suke tuntuɓe ga maganar, suna masu rashin biyayya.’ 1 Bitrus 2:3–8.”

> “To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.

> “Ga waɗanda suke ba da gaskiya, Almasihu shi ne tabbataccen harsashi. Waɗannan su ne waɗanda suka fāɗo a kan Dutsen nan, suka kuwa kakkarye. A nan ana wakiltar miƙa kai ga Almasihu da bangaskiya gare Shi. Fāɗowa a kan Dutsen nan da kuma kakkaryewa na nufin mu yar da dogaronmu ga adalcin kanmu, mu tafi wurin Almasihu da tawali’un yaro, muna tuba daga laifofinmu, muna kuma ba da gaskiya ga ƙaunarsa mai gafara. Haka kuma, ta wurin bangaskiya da biyayya ne muke gini a kan Almasihu a matsayin harsashinmu.”

> “Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.

> “A kan wannan dutse mai rai, Yahudawa da Al’ummai baki ɗaya za su iya yin gini. Wannan ne kaɗai tushen da za mu iya yin gini a kansa cikin tabbaci. Ya isa fadi ga kowa, kuma yana da isasshen ƙarfi da zai ɗauki nauyi da kaya na dukan duniya. Kuma ta wurin haɗin kai da Kristi, dutsen mai rai, duk waɗanda suke yin gini a kan wannan tushe suna zama duwatsu masu rai. Mutane da yawa, ta wurin ƙoƙarinsu na kansu, ana sassaka su, a goge su, a kuma ƙawata su; amma ba za su iya zama ‘duwatsu masu rai’ ba, domin ba su haɗe da Kristi ba. In ba tare da wannan haɗin ba, babu mutum da zai iya samun ceto. In ba tare da ran Kristi a cikinmu ba, ba za mu iya tsayawa da ƙarfi a gaban hadarurrukan jaraba ba. Tsaronmu na har abada ya dogara ne a kan yin gininmu a kan tabbataccen tushe. Jama’a masu yawa a yau suna yin gini a kan tushen da ba a gwada ba. Sa’ad da ruwan sama ya sauka, kuma guguwa ta yi tashin hankali, kuma ambaliya ta zo, gidansu zai rushe, domin ba a kafa shi a kan Madawwamiyar Dutsen nan ba, babban dutsen kusurwa, Almasihu Yesu.”

> “‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.

> “‘Ga waɗanda suke tuntuɓe a kan maganar, suna masu rashin biyayya,’ Almasihu dutse ne na abin sa tuntuɓe. Amma ‘dutsen da magina suka ƙi, shi ne aka mai da shi kan dutse na kusurwa.’ Kamar dutsen da aka ƙi, Almasihu a cikin aikinsa na duniya ya sha sakaci da wulaƙanci. Shi ne ‘wanda aka rena, aka ƙi shi na mutane; mutum mai baƙin ciki, kuma masani da baƙin ciki: … an rena shi, mu kuwa ba mu daraja shi ba.’ Ishaya 53:3. Amma lokacin ya kusa da za a ɗaukaka Shi. Ta wurin tashinsa daga matattu za a bayyana Shi a matsayin ‘Ɗan Allah da iko.’ Romawa 1:4. A zuwansa na biyu za a bayyana Shi a matsayin Ubangijin sama da ƙasa. Waɗanda yanzu suke shirin gicciye Shi za su gane girmansa. A gaban sararin samaniya dutsen da aka ƙi zai zama kan dutse na kusurwa.”

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Kuma a kan ‘duk wanda ta fāɗa a kansa, za ta niƙa shi ta mai da shi ƙura.’ Mutanen da suka ƙi Almasihu ba da daɗewa ba za su ga an hallaka birninsu da al’ummarsu. Za a karya ɗaukakarsu, a watsar da ita kamar ƙura a gaban iska. Kuma mene ne ya hallaka Yahudawa? Shi ne dutsen nan wanda, da sun gina a kansa, da ya zama tsaronsu. Alherin Allah ne da aka rena, adalcin da aka yi watsi da shi, jinƙan da aka raina. Mutane suka sa kansu gaba da Allah, kuma dukan abin da zai zama cetonsu ya koma hallakarsu. Dukan abin da Allah ya ƙaddara domin rai, suka tarar ya zama domin mutuwa. A cikin gicciye Almasihu da Yahudawa suka yi akwai hallakar Urushalima. Jinin da aka zubar a Kalbari shi ne nauyin da ya ja su zuwa ga halaka domin wannan duniya da kuma duniya mai zuwa. Haka kuma zai kasance a babban ranar ƙarshe, sa’ad da hukunci zai sauko a kan masu ƙin alherin Allah. Almasihu, dutsen tuntuɓensu, zai bayyana gare su a lokacin a matsayin dutse mai ɗaukar fansa. Ɗaukakar fuskarsa, wadda ga masu adalci rai ce, ga mugaye kuwa za ta zama wuta mai cinyewa. Saboda ƙaunar da aka ƙi, alherin da aka rena, mai zunubi zai hallaka.”

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.

> “Ta wurin misalai masu yawa da gargaɗe-gargaɗe da aka maimaita, Yesu ya nuna abin da zai kasance sakamakon ƙin Ɗan Allah da Yahudawa suka yi. A cikin waɗannan kalmomi Yana magana ne ga dukan waɗanda, a kowane zamani, suka ƙi karɓe Shi a matsayin Mai-cetonsu. Kowane gargaɗi nasu ne. Haikalin da aka ƙazantar, ɗan nan marar biyayya, manoma maƙaryata, magina masu reni, suna da daidaitaccensu a cikin kwarewar kowane mai zunubi. Sai dai in ya tuba, hallakarwar da waɗannan suka yi nuni da ita za ta zama tashi.” Desire of Ages, 597–600.

We will continue this in the next article.

Za mu ci gaba da wannan a talifi na gaba.

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