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# The Book of Daniel - Number Eighty-Two

Littafin Daniyel - Lamba Tamanin da Biyu

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Bayyana Warwarewar Asirin Annabci: Fahimtar Tarihin Daniyel 11 da Muhimmancin “Kullum” a cikin Adventism

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Bayan mun sake nazarin tarihin daga 1863 har zuwa lokacin ƙarshe a 1989, a cikin mahallin ƙazantattu huɗu na Ezekiyel sura ta takwas, waɗanda suke wakiltar tsararraki huɗu na Adventism, za mu karkata hankalinmu ga ƙaruwa cikin ilimi da aka kwance hatiminta a 1989. Wannan ƙaruwa cikin ilimi ta shafi ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya. A 1989, ƙaramin rukuninmu na nazarin Asabaci ya gano layukan gyarawa na annabcin Littafi Mai Tsarki, waɗanda Future for America yakan yi nuni da su sau da yawa, kuma waɗanda suke kafa jerin aukuwa a cikin kowane layin gyarawa, wanda kuma hakan ke ba ɗalibin annabci damar aiwatar da amfani da hanyar ruwan sama na ƙarshe ta “layi bisa layi.”

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

A cikin ’yan shekaru kaɗan (1992), na rubuta takarda da ta shafi ayoyi shida na ƙarshe na Daniel sura ta goma sha ɗaya. An rubuta takardar ne domin gamsuwar kaina, domin ba ni da iko ko niyyar yaɗa wannan nazarin a bainar jama’a. Zuwa shekara ta 1994, takardar ta kai ga wata ma’aikatar Adventist mai dogaro da kai, kuma zuwa 1995, an buga jerin maƙaloli goma sha ɗaya da suka shafi ayoyi shida na ƙarshe na Daniel sura ta goma sha ɗaya a cikin mujallar wata-wata da wannan ma’aikatar ke fitarwa. Akwai kaɗan ne kawai daga cikin takamaiman nassoshi game da Daniel sura ta goma sha ɗaya a cikin rubuce-rubucen Ruhun Annabci, kuma mafi muhimmanci a cikinsu duka ya zama hujja ta tsakiya game da ingancin fassarar da na gabatar dangane da waɗannan ayoyin.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “Ba mu da lokacin da za mu ɓata. Lokuta masu cike da wahala suna gabanmu. Duniya ta kaure da ruhun yaƙi. Ba da daɗewa ba al’amuran wahala da aka faɗa a cikin annabce-annabce za su faru. Annabcin da yake a sura ta goma sha ɗaya ta Daniyel ya kusan kai ga cikakkiyar cika. Yawancin tarihin da ya faru cikin cikar wannan annabci za a maimaita shi. A aya ta talatin an yi magana game da wani iko da zai ‘yi baƙin ciki, [an nakalto Daniyel 11:30–36.]”

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

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

Sister White is clear that 1798, is the “time of the end.”

’Yar’uwa White ta bayyana a sarari cewa 1798 shi ne “lokacin ƙarshe.”

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Amma a lokacin ƙarshe, in ji annabin, ‘Mutane da yawa za su yi ta kai da komo, kuma ilimi zai ƙaru.’ Daniyel 12:4.... Tun daga shekara ta 1798 an buɗe littafin Daniyel, sanin annabce-annabcen ya ƙaru, kuma mutane da yawa sun yi shelar saƙo mai muhimmanci na hukuncin da yake gabatowa.” The Great Controversy, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Aya ta arba’in ta Daniyel goma sha ɗaya ta fara da, “Kuma a lokacin ƙarshe.”

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Kuma a lokacin ƙarshe sarkin kudu zai kai masa farmaki; sarkin arewa kuma zai zo masa kamar guguwa, tare da kekunan yaƙi, da mahayan dawakai, da jiragen ruwa masu yawa; zai shiga cikin ƙasashe, ya yi ambaliya ya kuma ratsa. Daniyel 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

A bayyane yake, ko da ba tare da tabbaci kai tsaye daga Ruhun annabci ba, cewa aya ta arba’in tana nuna farkon jerin abubuwan da suka fara a shekara ta 1798. Waɗannan abubuwa suna kaiwa ga rufe lokacin jarrabawar ɗan Adam, domin aya ta fari ta sura ta goma sha biyu ta littafin Daniyel tana cewa, “A wannan lokaci kuwa Mika’ilu zai tashi,” kuma Sister White ta bayyana sarai cewa sa’ad da Mika’ilu ya tashi, lokacin jarrabawar ɗan Adam yakan rufe.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘A wannan lokaci Mika’ilu zai tashi tsaye, babban Yarima wanda yake tsayawa domin ’ya’yan mutanenka; kuma za a yi lokacin wahala irin wadda ba a taɓa yi ba tun da aka kasance al’umma har zuwa wannan lokaci ɗin; kuma a wannan lokaci za a ceci mutanenka, kowane wanda za a same shi a rubuce cikin littafin.’ Daniyel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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. Every case has been decided for life or death.” The Great Controversy, 613.

> “Sa’ad da saƙon mala’ika na uku ya rufe, jinƙai ba ya ƙara roƙo domin mazaunan duniya masu laifi. Mutanen Allah sun gama aikinsu. Sun karɓi ‘ruwan sama na ƙarshe,’ ‘wartsakewar daga gaban Ubangiji,’ kuma an shirya su domin lokacin jarabawa da ke gabansu. Mala’iku suna gaggawar kai da komo a cikin sama. Wani mala’ika da yake dawowa daga duniya ya shelanta cewa aikinsa ya cika; an kawo gwaji na ƙarshe a kan duniya, kuma dukan waɗanda suka tabbatar da kansu masu aminci ga ƙa’idodin Allah sun karɓi ‘hatimin Allah mai rai.’ Sa’an nan Yesu ya daina yin cetonsa a cikin Wuri Mai Tsarki na sama. Ya ɗaga hannuwansa, kuma da babbar murya ya ce, ‘An gama;’ sai dukan rundunar mala’iku suka ajiye rawunansu yayinda yake yin wannan shela mai tsanani: ‘Mai rashin adalci, bari ya ci gaba da kasancewa cikin rashin adalci har yanzu: kuma mai ƙazanta, bari ya ci gaba da kasancewa cikin ƙazanta har yanzu: kuma mai adalci, bari ya ci gaba da kasancewa cikin adalci har yanzu: kuma mai tsarki, bari ya ci gaba da kasancewa cikin tsarki har yanzu.’ Ru’ya ta Yohanna 22:11. An yanke hukunci a kan kowane al’amari domin rai ko mutuwa.” The Great Controversy, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Aya ta arba’in na Daniyel goma sha ɗaya ta fara a shekara ta 1798, kuma a aya ta arba’in da biyar, sa’ad da sarkin arewa (paparoma), ya kai ga ƙarshensa ba tare da mai taimakonsa ba, wa’adin jarrabawar ɗan Adam ya rufe; gama aya ta gaba tana cewa, “Kuma a wancan lokaci,” ta haka tana fayyace “lokacin” da aka wakilta a cikin ayar da ta gabata, wato aya ta arba’in da biyar ta Daniyel goma sha ɗaya. Sarkin arewa (paparoma), yana zuwa ga ƙarshensa a rufewar wa’adin jarrabawar ɗan Adam.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Saboda haka, tarihin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya yana bayyana jerin abubuwa da suka fara a shekara ta 1798 kuma suka ƙare a rufe ƙofar jarrabawar ɗan’adam. A lokacin da Sister White take da rai, babu shakka 1798 tana cikin tarihin da ya riga ya shuɗe gare ta. Sa’ad da ta ce “annabcin da yake a sura ta goma sha ɗaya ta Daniyel ya kusan kai ga cikakkiyar cikar sa,” ba za ta iya nuni ba sai ga tarihin da ya faru bayan 1798, kuma kafin Mika’ilu ya tashi tsaye. Sai kuma ta bayyana sarai cewa “yawancin tarihin da ya faru cikin cikar wannan annabcin za a maimaita shi,” ta haka tana koyar da ɗalibin annabci cewa tarihin ƙarshe na Daniyel goma sha ɗaya, wanda “ya kusan kai ga cikakkiyar cikar sa,” an riga an yi masa misali a wasu ɓangarori na tarihohin da aka gabatar a cikin sura ta goma sha ɗaya ta Daniyel.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Da zarar ta jaddada wannan muhimmin mabuɗin annabci, sai ta kawo ayoyi talatin zuwa talatin da shida, ta kuma bayyana cewa, “Abubuwan da suka yi kama da waɗanda aka kwatanta a cikin waɗannan kalmomi za su faru.” Wahayi ya ba da mabuɗi ga waɗannan masu nazarin annabci da suke so su fahimci cikakken cikar ƙarshe na Daniyel goma sha ɗaya. Mabuɗin shi ne cewa tarihin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya ya yi daidai da tarihin da aka wakilta a ayoyi talatin zuwa talatin da shida. Akwai yalwar haske da ake samu daga wannan wahayin, amma abin da ake bukatar a lura da shi a nan shi ne cewa a aya ta talatin da ɗaya ta Daniyel goma sha ɗaya, an kawar da “na kullum.”

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Domin fahimtar tarihin da yake kwatanta jerin al’amuran da ke kaiwa ga rufe lokacin gwajin ɗan’adam daidai, dole ne ɗalibin annabci ya kasance da sahihin fahimta game da “na yau da kullum.” Idan aya ta talatin da ɗaya tana nuni ne ga kawar da hidimar Almasihu a cikin Wuri Mai Tsarki, ko kuma idan tana nuni ne ga kawar da arna, to yana da matuƙar muhimmanci a fahimta, idan kuna so ku fahimci tarihin da yake daidaici daidai, wanda ’Yar’uwa White ta yi magana a kai sa’ad da ta rubuta, “Abubuwan da suka yi kama da waɗanda aka kwatanta cikin waɗannan kalmomi za su faru.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Hakika, Adventisancin Laodikiya bai gane cikar aya ta arba’in na Daniyel goma sha ɗaya ba a matsayin abin da ke nuna rugujewar Tarayyar Soviet a 1989, amma ayar lalle tana nuna waɗannan abubuwan nan da suka faru. Ga waɗanda suka yi marmarin fahimtar daidai ƙaruwa ta ilimi ta annabci wadda ta zo tare da cikar aya ta arba’in a 1989, fahimtar daidai ta “na kullum” ta zama gaskiya ta yanzu. A farkon ƙarni na ashirin, wannan fahimtar daidai tana da muhimmanci, domin ta kasance muhimmin ɓangare na gaskiyoyin tushe waɗanda Ubangiji ya yi amfani da William Miller wajen kafawa.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Amma a cikin shekaru goma sha biyar na farko na ƙarni na ashirin, ra’ayin Furotesta na Shaidan wanda yake da’awar cewa “the daily,” yana wakiltar aikin Kristi a cikin Wuri Mai Tsarki nasa, matsayi ne na tsiraru, kuma bai cancanci a bar wata gardama game da gaskiyar cewa “the daily,” alama ce ta arna ta ma fara ba. Wannan ne ya sa za ku ji daga masu sake rubuta tarihi na Laodicea cewa batun “the daily,” “ba za a mai da shi tambayar gwaji ba,” ko kuma “cewa bai kamata a tayar da batun ‘the daily’ ba.” Abin da masu sake rubuta tarihin kullum suke bari a baya sa’ad da suke jagorantar marasa ilimi a cikin wannan tattaunawa ta musamman, shi ne ƙayyadaddun sharadin da wahayi ya kasance kullum yana ɗora wa batun. Rubutun da ke biye an nufa ne ga Dattijo Haskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Dattijo Haskell ne yake jagorantar kāre sahihin fahimtar “na kullum,” a kan hare-haren Prescott da Daniells a cikin shekarun farko da na biyu na ƙarni na ashirin. Ku mai da hankali sosai, gama ’Yar’uwa White ba ta taɓa bayyana cewa fahimtar Haskell game da “na kullum” kuskure ce ba; kawai ta umurce shi ne kada ya bari wannan tayar da jijiyar wuya ta ci gaba, domin Ubangiji ba ya so a ba maƙiyan gaskiya (Prescott da Daniells) wata dandalin ci gaba, su ci gaba da tura koyarwarsu ta ƙarya. A cikin wannan nassi an tsawata wa Haskell saboda “taswirar,” kuma taswirar da ake nufi ita ce taswirar 1843. Haskell ya sake buga taswirar 1843 domin ta zama shaida a cikin wannan muhawarar. Amma bai sake bugawa kawai ba, ya kuma haɗa a ƙasan taswirar wannan nassi daga ’Yar’uwa White, inda ta ce “an shiryar da taswirar 1843 da hannun Ubangiji kuma bai kamata a canja ta ba.” Yayin da kuke karanta wannan nassi, ku ƙirga sau nawa take cewa, “a wannan lokaci.”

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “‘An umurce ni in faɗa muku cewa, kada a tayar da wasu tambayoyi a wannan lokaci a cikin Review da za su karkatar da tunani.... Ba mu da lokaci yanzu mu shiga cikin gardama marar bukata, amma ya kamata mu yi la’akari da muhimmancin neman Ubangiji domin juyowar zuciya da rayuwa ta gaskiya. Ya kamata a yi ƙaƙƙarfan ƙoƙari domin a tabbatar da tsarkakewar rai da tunani.’

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> “An ba ni gargadi game da muhimmancin mu ci gaba da kasancewa cikin haɗin kai. Wannan al’amari ne mai muhimmanci a gare mu a wannan lokaci. A matsayinmu na ɗaiɗaiku muna bukatar mu yi aiki da matuƙar taka-tsantsan.

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> “Na rubuta wa Dattijo Prescott, ina gaya masa cewa dole ne ya yi matuƙar taka-tsantsan kada ya shigar da batutuwa cikin Review waɗanda za su zama kamar suna nuna kurakurai a cikin abin da muka fuskanta a dā. Na gaya masa cewa wannan al’amari, wanda yake ganin an yi kuskure a kansa, ba tambaya ce mai muhimmanci ƙwarai ba; kuma idan aka ba shi babban matsayi yanzu, maƙiyanmu za su yi amfani da shi don amfaninsu, su mai da ƙaramin abu babban al’amari.

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> “Ni ma ina gaya maka cewa wannan batu [SHAIDAR “KULLUM” TA DANIEL 8.] bai kamata a tayar da shi a wannan lokaci ba. A’a, ɗan’uwana, ina jin cewa a wannan mawuyacin lokaci na ƙwarewarmu, bai kamata a watsa wannan jadawalin da ka sa aka sake buga shi ba. Ka yi kuskure a cikin wannan al’amari. Shaiɗan yana aiki da ƙuduri sosai domin ya kawo batutuwa da za su haifar da ruɗani. Akwai waɗanda za su yi murna ƙwarai su ga ministocinmu suna saɓani a kan wannan tambaya, kuma za su mayar da shi babban abu.”

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “An umurce ni cewa, game da abin da za a iya faɗa a wannan ɓangaren ko wancan na wannan tambaya, yin shiru a wannan lokaci magana ce mai ƙarfi. Shaiɗan yana sa ido domin ya sami damar jawo rarrabuwa a tsakanin manyan masu wa’azinmu. Kuskure ne a buga jadawalin nan kafin ku duka ku taru wuri guda ku cim ma yarjejeniya game da wannan al’amari. Ba ku aikata cikin hikima ba wajen fito da wani batu a gaba wanda dole ne ya haifar da muhawara da fitar da ra’ayoyi dabam-dabam, gama kowane ɓangare za a matse shi a sa ya nufi wani abu da ba zai kawo kome ba face lahani ga aikin. Dukanmu muna da abin da ya ishe mu yi wajen tunkarar maganganun ƙarya na waɗanda suka ba da shaidar shirinsu na yin shaidar zur.” Manuscript Releases, juzu’i na 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

A cikin maƙalar da ta gabata mun bayyana cewa Ellen White ta ce waɗanda suka ba da kukan sa’ar shari’a suna da daidai fahimta game da “the daily,” kuma ra’ayin Prescott da Daniells cewa “the daily,” yana wakiltar hidimar Kristi a cikin Wuri Mai Tsarki ya fito ne daga Shaiɗan. Ta tsawata wa Haskell saboda barin gardamar ta ci gaba, amma ba saboda matsayinsa game da gaskiyar abin da “the daily,” yake wakilta ba. A wancan lokacin mafi yawan mutane har yanzu suna gaskata fahimtar majagaba game da “the daily,” kuma mafi muhimmanci, ayar da ke cikin Daniyel goma sha ɗaya, wadda za a buɗe a “lokacin ƙarshe” a 1989, har yanzu tana da shekaru masu yawa a gaba. A wancan lokacin (1989), muhimmancin daidai fahimta game da “the daily,” zai zama dole. Masu sake fasalin tarihi a koyaushe suna barin takaitattun bayanan Ellen White waɗanda aka ƙayyade ga wannan takamaiman zamani daga cikin kwanukansu na tatsuniyoyi. Ku ƙirga ƙayyadewar lokaci a cikin sakin layi mai zuwa.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Ina da kalmomi da zan faɗa wa ’yan’uwa Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, da dukan waɗanda suka kasance masu himma wajen matsa ra’ayoyinsu dangane da ma’anar ‘na kullum’ na Daniyel 8. Kada a mai da wannan batun tambayar gwaji, kuma hargitsin da ya biyo baya sakamakon ɗaukar sa haka ya kasance abin takaici ƙwarai. Rikicewa ta auku, kuma an karkatar da tunanin wasu daga cikin ’yan’uwanmu daga zurfin nazarin da ya kamata a ba wa aikin da Ubangiji ya umarta a yi a wannan lokaci a cikin biranenmu. Wannan ya faranta wa babban maƙiyin aikinmu rai.”

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> “Hasken da aka ba ni shi ne cewa bai kamata a yi wani abu da zai ƙara hargitsi a kan wannan batu ba. Kada a kawo shi cikin wa’azuzzukanmu kuma a zauna ana tsokaci a kansa a matsayin al’amari mai girman muhimmanci. A gabanmu akwai babban aiki, kuma ba mu da ko sa’a guda da za mu ɓata daga muhimmin aikin da ya kamata a yi. Bari mu taƙaita ƙoƙarinmu na fili ga gabatar da muhimman sassan gaskiya waɗanda a kansu muke da bayyanannen haske.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> “Ina so in jawo hankalinku ga addu’ar ƙarshe ta Almasihu, kamar yadda aka rubuta a Yohanna 17. Akwai batutuwa da yawa da za mu iya magana a kansu,—gaskiya masu tsarki ne, masu gwada mutane, kyawawa cikin sauƙinsu. A kan waɗannan za ku iya zurfafa da himma mai ƙarfi. Amma kada a kawo ‘na kullum,’ ko kuwa wani batu dabam da zai tayar da gardama a tsakanin ’yan’uwa, a wannan lokaci; gama wannan zai jinkirta kuma ya hana aikin da Ubangiji yake so a mai da hankulan ’yan’uwanmu a kai a yanzu. Kada mu tayar da muhawarori da za su bayyana bambancin ra’ayi a fili, sai dai mu fito da gaskiya masu tsarki daga Kalma game da daurin wajibcin dokar Allah.”

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Ya kamata ministocinmu su nemi su gabatar da gaskiya ta hanya mafi kyawu. Gwargwadon yiwuwa, bari kowa ya faɗi abu guda. Bari wa’azuzza su kasance masu sauƙi, suna kuma magana a kan muhimman batutuwa da za a iya fahimta cikin sauƙi. Sa’ad da dukan ministocinmu suka ga wajabcin ƙasƙantar da kansu, sai Ubangiji ya iya yin aiki tare da su. Muna bukatar yanzu a sāke tuba da mu, domin mala’ikun Allah su iya yin aiki tare da mu, suna sa tasiri mai tsarki a kan zukatan waɗanda muke yi wa hidima.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “Dole ne mu haɗu wuri guda cikin ɗaurewar haɗin kai irin na Almasihu; sa’an nan aikace-aikacenmu ba zai zama a banza ba. Ku ja cikin igiyoyi daidai, kada kuma a shigar da wani irin jayayya. Ku bayyana ikon gaskiya mai haɗa kai, kuma wannan zai yi tasiri mai ƙarfi a kan tunanin mutane. A cikin haɗin kai akwai ƙarfi.

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Wannan ba lokaci ba ne na fito da ƙananan bambance-bambance marasa muhimmanci a fili. Idan waɗansu waɗanda ba su da ƙaƙƙarfan, rayayyen dangantaka da Ubangiji, suka bayyana wa duniya raunin ƙwarewarsu ta Kirista, maƙiyan gaskiya waɗanda suke sa ido a kanmu ƙwarai za su yi amfani da hakan matuƙa, kuma aikinmu zai sami cikas. Bari kowa ya himmatu wajen raya tawali’u, ya kuma koyi darussa daga wurin Shi wanda yake mai tawali’u ne kuma mai ƙasƙantar zuciya.”

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> Batun “na kullum” bai kamata ya haifar da irin waɗannan motsa-motsin da aka yi ba. Sakamakon yadda maza a ɓangarorin biyu na wannan batu suka tafiyar da shi, jayayya ta taso kuma ruɗani ya biyo baya.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> “Aikin da Ɗan’uwa Larry Smith ya yi na wallafa wata ƙaramar takarda mai ɗauke da hukunci a kan ’yan’uwansa da kuma a kan abin da suke gaskatawa, Allah bai amince da shi ba. Kuma ga Dattijo Prescott zan ce, Ubangiji bai ɗora maka wani nauyi game da wannan al’amari ba.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> Na ji zafi ƙwarai da na ji cewa Dattijo Daniells, alhali yana sane da cewa akwai saɓanin ra’ayi game da wannan al’amari a tsakanin manyan ’yan’uwanmu, ya kamata ya matsa wannan al’amari zuwa gaba, kamar yadda aka yi a wasu wurare.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Wasu daga cikin ’yan’uwanmu ba su kasance an shiryar da su da hikima ba, kuma ba su yi tunani sarai daga dalili zuwa ga sakamako ba game da abin da zai biyo bayan ƙoƙarinsu na ɗaukaka ra’ayoyinsu game da fassarar ‘na kullum.’ Yayin da yanayin bambancin ra’ayi a halin yanzu game da wannan batu yake nan, kada a ba shi muhimmanci a fili. Bari dukan gardama ta ƙare. A irin wannan lokaci, shiru magana ce mai ƙarfi.

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “Aikin bayin Allah a wannan lokaci shi ne su yi wa’azin Kalmar a cikin birane. Almasihu ya zo domin ceton rayuka, kuma mu, a matsayin masu rarraba alherinsa, muna bukatar mu ba mazaunan manyan birane sanin gaskiyarsa mai ceto.” Pamphlets, number 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Ɗan’uwa Larry Smith, wanda take nufi da shi, ya yi fushi ƙwarai da wannan yanayi, domin littafin mahaifinsa ne, Daniel and the Revelation, wanda Prescott da Daniells suke so su sāke rubutawa domin su canja abin da ya rubuta game da “the daily.” Ɗan’uwa Smith yana kāre gaskiya ne, haka kuma mahaifinsa. Tana ƙayyade wannan muhawara sau da yawa da kalmomin, “a wannan lokaci,” kuma a ƙarshen magana ta ce, “Muddin yanayin saɓanin ra’ayi na yanzu game da wannan batu yana nan, kada a mai da shi abin da ya fi fitowa fili.” Dukan jami’o’in Adventism da suke koyar da “the daily” a yau suna koyar da ra’ayin Shaidan. A bayyane yake cewa yanayi a yau ba iri ɗaya ba ne da yadda yake a wancan lokaci.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Ƙarni na biyu na Adventism ya fara ne a lokacin tawayar 1888, kuma an kafa ruhubanci a cikin shugabanci. Wannan yanayi ya buɗe ƙofa ga ci gaban ruɗun ruhubanci mafi girma waɗanda za su haifar da wani yanayi na nisantawa da rarrabuwa, yayin da mutane da ke kan muƙamai na alhaki suka ƙuduri aniyar ingiza duk abin da su da kansu suka ɗauka a matsayin gaskiya. Mutane irin su Daniells, Prescott da Kellogg sun zama alamomin wannan tarihi inda Ezekiyel ya bayyana abin da dattawa saba’in, “tsofaffin gidan Isra’ila,” za su “yi a cikin duhu, kowane mutum a ɗakunan siffofinsa? gama suna cewa, Ubangiji ba ya ganinmu.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

A cikin wannan tsara, manzannin saƙon 1888 duka biyun sun ɓace hanya a cikin gardama, ruɗani, da ruhaniyanci da suka mamaye dattawan Ezekiyel saba’in, waɗanda suka zana gumaka a kan bangon haikali da kuma bangon zukatansu. An kawar da aikin lafiya saboda ruhaniyancin Kellogg, duk da haka masu sake fasalta Adventism na Laodicea suna jagorantar marasa ilimi su gaskata cewa wata irin nasara ta fito daga rikicin wannan tsara. Akwai tarihin da ya yi daidai da wannan a zamanin Alƙalai, inda taƙaitaccen tarihin Alƙalan ya dace da wannan zamani ƙwarai, gama aya ta ƙarshe ta littafin Alƙalai tana cewa:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> A kwanakin nan ba sarki a Isra’ila; kowa kuwa yana aikata abin da yake daidai a gaban idanunsa. Alƙalawa 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Za mu nuna dalilin da ya sa tarihin Alƙalawa ya yi daidai da tarihin ƙarni na biyu na Adventism yayin da muke ci gaba da waɗannan maƙalu, amma ya kamata a lura cewa, sa’ad da ake nazarin tarihin Adventism na Laodicea, tarihin da ake samu cikin sauƙi waɗanda suke yin gyaran tarihi ne suka bayar. Lalle Sister White ba ta so a tada batun “the daily” a lokacin wannan tarihin ba, alhali a zahiri ƙaramin rinjaye ne na maza waɗanda ta faɗa cewa “mala’ikun da aka kore daga sama” ne suke bishe da su, aka ba su dandali a fili domin su inganta ra’ayoyinsu na kuskure. Amma a yi zaton cewa Sister White ta taɓa goyon bayan ra’ayin cewa ya dace a riƙe kuskure, wannan kuwa daidai yake da akasin abin da ta gaskata.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “’Yan’uwa, a matsayina na jakadan Almasihu ina yi muku gargaɗi ku yi hattara da waɗannan batutuwa na gefe, waɗanda halayyarsu ita ce karkatar da tunani daga gaskiya. Kuskure ba ya taɓa zama marar lahani. Ba ya taɓa tsarkakewa, sai dai kullum yakan kawo ruɗani da rarrabuwar kai. Kullum yana da haɗari. Maƙiyi yana da babban iko a kan tunanen waɗanda ba a kāre su ƙwarai da addu’a ba kuma ba a kafafe su cikin gaskiyar Littafi Mai Tsarki ba.” Testimonies, juzu’i na 5, 292.

We will continue this study in the next article.

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

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “Ba mu da lokacin da za mu ɓata. Lokuta masu wahala suna gabanmu. Duniya tana cike da ruhin yaƙi. Ba da daɗewa ba al’amuran wahala da aka faɗa a cikin annabce-annabce za su faru. Annabcin da ke cikin sura ta goma sha ɗaya ta littafin Daniyel ya kusan kaiwa ga cikar sa baki ɗaya. Yawancin tarihin da ya riga ya faru a cikar wannan annabci za a maimaita shi. A aya ta talatin an yi maganar wani iko cewa zai ‘yi baƙin ciki, ya komo, ya kuma husata da alkawari mai tsarki: haka zai yi; har ma zai komo, ya kuma kulla fahimta da waɗanda suka yashe alkawari mai tsarki. Rundunoni kuwa za su tsaya a gefensa, za su kuma ƙazantar da Wuri Mai Tsarki na ƙarfi, su kawar da hadaya ta kullum, su kuma kafa ƙyamar nan mai kawo kufai. Waɗanda kuma suke aikata mugunta gāba da alkawarin zai lalatar da su ta hanyar rarrashi: amma mutanen da suka san Allahnsu za su yi ƙarfi, su aikata manyan abubuwa. Masu fahimta kuma a cikin mutane za su koyar da mutane da yawa: duk da haka za su fāɗi ta wurin takobi, da harshen wuta, da zaman talala, da kwace ganima, kwanaki da yawa. To, sa’ad da suka fāɗi, za a taimake su da ɗan ƙaramin taimako: amma da yawa za su manne musu ta wurin rarrashi. Wasu kuma daga cikin masu fahimta za su fāɗi, domin a gwada su, a tsarkake su, a kuma sa su su zama farare, har zuwa lokacin ƙarshe: gama har yanzu akwai lokacin da aka ƙayyade domin wannan. Sarki kuwa zai yi bisa ga nufinsa; zai kuma ɗaukaka kansa, ya mai da kansa babba fiye da kowane allah, zai kuma yi maganganu masu banmamaki gāba da Allahn alloli, kuma zai ci gaba har sai fushi ya cika: gama abin da aka ƙaddara lalle ne zai faru.’ Daniyel 11:30–36.”

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

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

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

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

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