Article

# The Book of Daniel - Number Fifty-Five

Littafin Daniyel - Lamba Hamsin da Biyar

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Bayyana Yadadden Tsarin Annabci: Wahayin Jibrilu ga Daniyel

Author

Jeff Pippenger

Published

January 19, 2024

Formats

PDF
Word

Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Jibrilu ya zo wurin Daniyel bayan ya riga ya fahimci shekaru saba’in na bautar talala na annabcin Irmiya, da kuma rantsuwa da la’anar Musa.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> A shekara ta fari ta mulkinsa, ni Daniyel na gane ta cikin littattafai yawan shekarun da maganar Ubangiji ta zo wa annabi Irmiya a kansu, cewa zai cika shekaru saba’in a cikin kufaitar Urushalima.... Hakika, dukan Isra’ila sun karya dokarka, har ma da juyewa baya, domin kada su yi biyayya ga muryarka; sabili da haka la’ana ta zubu a kanmu, da kuma rantsuwar da aka rubuta cikin dokar Musa bawan Allah, domin mun yi masa zunubi. Ya kuma tabbatar da maganganunsa da ya faɗa a kanmu, da kuma a kan alƙalanmu waɗanda suka yi mana shari’a, ta wurin kawo mana babban masifa; gama a ƙarƙashin dukan sammai ba a taɓa yin abin da aka yi wa Urushalima ba. Kamar yadda aka rubuta cikin dokar Musa, dukan wannan masifa ta zo a kanmu; duk da haka ba mu kai addu’armu gaban Ubangiji Allahnmu ba, domin mu juya daga mugayen ayyukanmu, mu kuma fahimci gaskiyarka. Saboda haka Ubangiji ya tsare kan wannan masifa, ya kuwa kawo ta a kanmu; gama Ubangiji Allahnmu mai adalci ne cikin dukan ayyukansa da yake yi: domin ba mu yi biyayya ga muryarsa ba. Daniyel 9:2, 11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Kalmar da Daniyel ya yi amfani da ita wadda aka fassara da “rantsuwa,” ita ce kalmar nan ɗaya da Musa ya yi amfani da ita wadda aka fassara da “sau bakwai,” a cikin Littafin Firistoci sura ta ashirin da shida. ’Yar’uwa White ta sanar da mu cewa a sura ta tara, Daniyel yana neman ya fahimci dangantakar da ke tsakanin lokacin Yeremiya na shekaru saba’in da kuma lokacin shekaru dubu biyu da ɗari uku. A sura ta takwas an umurci Jibra’ilu ya sa Daniyel ya fahimci wahayin kwana dubu biyu da ɗari uku, kuma Jibra’ilu yana kammala aikinsa sa’ad da ya dawo a sura ta tara, ya kuma sanar da Daniyel ya rarrabe a zuciyarsa wahayoyi biyu waɗanda suka kasance jigon surori na bakwai, takwas, har ma da tara. Waɗannan wahayoyi biyu su ne jigon “ƙaruwar sani” da aka warware hatiminsa a shekara ta 1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Shekaru saba’in na Irmiya da “la’anar” Musa duka biyun alamomi ne na “sau bakwai,” kamar yadda “rantsuwar” Musa ta wakilta, amma Jibra’ilu zai gabatar da rarrabuwar lokacin shekaru dubu biyu da ɗari uku. Za a iya raba shi daidai ne kawai sa’ad da aka raba dangantakar wahayin (“chazon”) na tattakawa ƙarƙashi, da wahayin (“mareh”) na bayyanarwa, daidai. Jibra’ilu ya fara ne da bayyana cewa an ba Yahudawa wani lokacin gwaji na shekaru ɗari huɗu da casa’in. Wannan lokacin shi ne daidai da lokacin shekaru ɗari huɗu da casa’in na tawaye wanda ya haifar da shekaru saba’in na bauta.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Kalmar “ƙaddara” a aya ta ashirin da huɗu tana nuni ga lokacin daga fitowar umarni na uku a shekara ta 457 K.H., har zuwa jifan Istifanus da duwatsu a shekara ta 34 B.H., amma kalmar “ƙaddara” a ayoyi na ashirin da shida da ashirin da bakwai tana bayyana ikon hallakarwa na arna da na papanci.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Kuma bayan makonni sittin da biyu za a yanke Almasihu, amma ba domin kansa ba; kuma mutanen yariman da zai zo za su hallaka birnin da Wuri Mai Tsarki; ƙarshensa kuma zai kasance da ambaliya, har zuwa ƙarshen yaƙi an ƙaddara kufai. Kuma zai tabbatar da alkawari tare da mutane da yawa har mako guda ɗaya; kuma a tsakiyar makon zai sa hadaya da baiko su daina, kuma saboda yaɗuwar abubuwan ƙyama zai mai da shi kufai, har ma zuwa ga cikawa, abin da aka ƙaddara kuma za a zubar a kan kufai. Daniyel 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Jibrilu ya sanar da Daniyel cewa “bayan” an “yanke” “Almasihu,” “mutanen sarkin da zai zo za su hallaka birnin da Wuri Mai Tsarki.” Roma arna ta hallaka “birnin da Wuri Mai Tsarki” a cikin kewaye da ya ɗauki daidai shekara uku da rabi daga shekara ta 66 zuwa 70 A.Z. Jibrilu ya bayyana cewa “ƙarshen yaƙin” zai kasance “da ambaliya,” kuma cewa yaƙin zai ƙunshi “hallaka-hallaka.” Yaƙin da aka aiwatar a kan Urushalima da Wuri Mai Tsarki shi ne tattakewar da arna da kuma papanci suka aiwatar. Ƙarfin arna da zai hallaka Urushalima a farkon al’amari shi ne Babila, amma ƙarfin arna da zai hallaka ta bayan an gicciye Almasihu shi ne Roma arna. Amma yaƙin da aka yi wa Wuri Mai Tsarki da rundunar sammai ya kasance an aiwatar da shi ne ta hannun ƙarfi biyu masu hallakarwa, kuma na biyun waɗannan ƙarfi biyu masu hallakarwa a cikin Nassosi shi ne papanci.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Paparoma ita ce ikon da aka wakilta a matsayin “bulalar da ke ambaliya,” ita ce ikon da ke cikin aya ta arba’in na Daniyel goma sha ɗaya, wanda “ya yi ambaliya, ya kuma ratsa.” Murƙushe Urushalima da ya fara da Babila, ya kuma ci gaba da al’ummar baƙin ƙarfe wadda ta yi magana da maganganu masu duhu kamar yadda Musa ya wakilta a cikin Kubawar Shari’a, sai paparoma ta biyo baya. Har zuwa ƙarshen murƙushewar, an “ƙaddara” “halaka.” A aya ta ashirin da bakwai, Almasihu ya tabbatar da alkawarin da mutane da yawa har tsawon mako guda. A tsakiyar wannan makon, tsarin hadayu na duniya zai ƙare, yayin da Almasihu ya fara hidimarsa ta babban firist a cikin Wuri Mai Tsarki a sama. Saboda rashin biyayyar Yahudawa a lokacin jarrabawar da aka yanke musu, Wuri Mai Tsarki da birnin kuma za a sake mai da su kufai.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Ayarmar ta ce, “saboda yaduwar abubuwan ƙyama zai mai da ita kufai, har zuwa cikar ƙarshe, kuma abin da aka ƙaddara za a zuba a kan mai kufaici.” Sa’ad da Yahudawa suka cika ƙoƙon lokacinsu na jarrabawa har ya kai baki, birnin da Wuri Mai Tsarki za su kasance kufai har zuwa ƙarshen yaƙi. A “cikar ƙarshe” ta tattakewar a shekara ta 1798, an riga an “ƙaddara” cewa papanci zai karɓi mummunan rauni. Sa’an nan kuma birnin da Wuri Mai Tsarki za a maido da su, a kuma sāke gina su, kamar yadda aka misalta sa’ad da Yahudawa suka fito daga Babila ta zahiri ƙarƙashin umarni uku.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Har zuwa cikar wannan yaƙi, Urushalima za ta ci gaba da kasancewa ana tattaka ta ƙarƙashin ikon papanci. Lokutan annabci da suka ƙunshi rarrababbun zamanai a cikin shekaru dubu biyu da ɗari uku ba za a iya fahimtarsu daidai ba sai an fahimci dangantakar da ke tsakanin wahayin tattaka ƙasa na shekaru saba’in da wahayin mayar da Wuri Mai Tsarki da rundunar Allah. Ƙin karɓar wahayin warwatsuwar la’anar Musa daidai yake da ƙin karɓar wahayin tarawa. Wahayin shekaru saba’in shi ne wahayin warwatsuwa. Wahayin shekaru dubu biyu da ɗari uku kuwa shi ne wahayin tarawa. Wahayin shekaru saba’in shi ne wahayin “chazon” na warwatsuwa, kuma wahayin shekaru dubu biyu da ɗari uku shi ne wahayin “mareh” na tarawa.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Saboda haka abin da Allah ya haɗa tare, kada mutum ya raba. Markus 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

An haɗa waɗannan ru’uyoyi biyu tare ta hanyar annabci, kuma ƙin amincewa da ɗaya, ƙin amincewa da su duka ne. Wannan gaskiya tana bayyana cewa, duk da iƙirarin Adventism cewa suna riƙe annabcin shekaru dubu biyu da ɗari uku, sun ƙi ginshiƙin tsakiyar Adventism, kamar yadda lalle suka ƙi “sau bakwai” a shekara ta 1863. Ashe, Yahudawa ba su yi iƙirarin kiyaye dokar Allah ba? Ashe, Isra’ila ta dā ba ta yi iƙirarin jiran Almasihu ba? Iƙirari ba shi da wani amfani idan bai riƙe Maganar Allah ba.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

A ƙarshe Milleriyawa suka tantance ranar 22 ga Oktoba, 1844, a matsayin ƙarshen lokacin kwanaki dubu biyu da ɗari uku, amma fahimtarsu ta kasance mai iyaka. Sai bayan babban baƙin ciki ne haske ya zo game da Wuri Mai Tsarki na sama da bayyanuwar Almasihu a Wuri Mafi Tsarki a wannan rana. Sai bayan wannan rana ne suka ga saƙon mala’ika na uku da kuma dokar Allah.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Ubangiji ya yi nufin ƙara hasken annabci da ke da alaƙa da shekaru dubu biyu da ɗari uku, kuma a cikin 1856, ya buɗe ƙofa zuwa ƙarin haske, amma a cikin shekaru bakwai masu biye, Adventism ya rufe wannan ƙofa. Sai bayan 11 ga Satumba, 2001 ne Ubangiji ya jagoranci masu nazarin annabci su koma ga rubuce-rubucen Hiram Edson, kuma hasken “lokuta bakwai” ya sāke fara ƙaruwa.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Saboda ƙin ganin alaƙar da ke tsakanin annabcin shekaru dubu biyu da ɗari uku da kuma annabcin shekaru dubu biyu da ɗari biyar da ashirin, Adventism ta kai ga fahimtar 22 ga Oktoba, 1844, ta hanya gajeriya kuma marar cikawa.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Da zarar S. S. Snow ya tsayar da tabbatacciyar ranar gicciye, sai aka tabbatar da ranar 22 ga Oktoba, 1844.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Saboda haka ka sani, ka kuma fahimta, cewa tun daga fitowar umurnin a maido a kuma gina Urushalima har zuwa ga Almasihu, Yarima, za a yi makonni bakwai da kuma makonni sittin da biyu: za a sāke gina titi, da katanga ma, ko a cikin kwanakin wahala. Kuma bayan makonni sittin da biyu, za a yanke Almasihu, amma ba domin kansa ba: mutanen yariman da zai zo kuwa za su hallaka birnin da Wuri Mai Tsarki; kuma ƙarshensa zai kasance da ambaliya, har zuwa ƙarshen yaƙi kuwa an ƙaddara kufai. Shi kuma zai tabbatar da alkawari da mutane da yawa har mako guda: kuma a tsakiyar makon zai sa hadaya da baiko su daina, kuma saboda yawaitar abubuwan ƙyama zai mai da shi kufai, har zuwa cikawa, kuma abin da aka ƙaddara za a zubo a kan mai kufai. Daniyel 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Mabiyan Miller sun gane sahihin ranar gicciyen Almasihu, sa’an nan kuma aka tantance ƙarshen wa’adin shekaru dubu biyu da ɗari uku. An kuma gane “yanke Almasihu” a “tsakiyar mako” inda Kristi ya tabbatar da “alkawari,” saboda Yahudawa sun cika kofin lokacin gwajinsu har zuwa baki, kamar yadda “yaɗuwar Abubuwan Ƙyama” ta wakilta. Gicciyen ya zama alamar tarihi da ta kasance muhimmiya wajen gane saƙon Kukan Tsakar Dare.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Duk da hasken da yake a cikin ayoyin da suka haifar da irin wannan bayyanuwar mai ƙarfi ta ikon Allah, Millerites ba su taɓa kai wa ga fahimtar waɗannan ayoyin ba kamar yadda sha’awar Daniyel ta fahimtar dangantakar da ke tsakanin wahayi biyun ta wakilta. An raba makon da Almasihu ya tabbatar da alkawarin a cikinsa zuwa lokuta biyu, waɗanda daga baya Sister White ta bayyana a matsayin wakiltar hidimar Almasihu ta kai tsaye ta shekara uku da rabi, sannan kuma hidimarsa kamar yadda almajirai suka wakilta. Sun ga cewa alamar tarihi ta gicciye ta zama matattara don tabbatar da ranar 22 ga Oktoba, 1844, amma ba su ga cewa ita ma tana wakiltar tsakiyar lokuta biyu iri ɗaya na shekara uku da rabi ba, sabili da haka tana wakiltar “sau bakwai,” waɗanda Allah ta bakin Musa ya kira “rigimar alkawarinsa.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Sa'an nan ni ma zan yi tafiya da ku a sabanin haka, in kuma hukunta ku har sau bakwai saboda zunubanku. Kuma zan kawo takobi a kanku, wanda zai ɗauki fansar rigimar alkawarina; kuma sa'ad da kuka taru a cikin biranenku, zan aika annoba a tsakaninku; za a kuma ba da ku ga hannun maƙiyi. Lawiyawa 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Sa’ad da Almasihu yake tabbatar da alkawari tare da mutane da yawa, alkawarin ne abin da yake da gardama a kansa da Yahudawa marasa biyayya. “Gardamar alkawarinsa” ta fara a shekara ta 723 K.K.H., sa’ad da Assuriyawa suka kwashe mulkin arewa zuwa bauta, sa’an nan kuma har tsawon kwanaki dubu ɗaya da ɗari biyu da sittin na annabci, arna suka tattake Isra’ila ta zahiri. Wannan tattakewar kuwa sai aka bi ta da wasu kwanaki dubu ɗaya da ɗari biyu da sittin na annabci, na bin tsarin papanci yana tattake Isra’ila ta ruhaniya.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Makon annabci wanda Kristi ya tabbatar da alkawari a cikinsa, cikin cikar wahayi na shekaru dubu biyu da ɗari uku, ya kuma wakilta wahayin na shekaru dubu biyu da ɗari biyar da ashirin. Mabiyan Miller sun gane isasshen ɓangare na annabcin shekaru dubu biyu da ɗari uku har suka yi shelar saƙon Kukan Tsakar Dare daidai, amma suka zaɓi su ƙi karɓar wani ɓangare na hasken da fassarar Jibrilu a sura ta tara aka nufa ta isar.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Jibrilu ya umarci Daniyel ya rarrabe daidai (wato, ya ware su a tunaninsa) wahayi biyu, waɗanda aka wakilta da “al’amari” da “wahayi,” kuma cikar wannan shawara ke nan da ’Yar’uwa White ta sanar da mu cewa wannan ne ainihin nauyin da ke kan Daniyel sa’ad da yake ƙoƙarin fahimtar dangantakar da ke tsakanin makonni saba’in (alama ce ta “sau bakwai”), da shekaru dubu biyu da ɗari uku.

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Kin amincewa da “lokuta bakwai” da Adventism ta yi ya sa su kasance a wani matsayi da ba za su iya fahimtar cewa lokacin farko na shekaru ɗari huɗu da casa’in ba, wanda aka yanke daga cikin shekaru dubu biyu da ɗari uku, yana wakiltar tawayen alkawarin da Musa ya bayyana a matsayin “faɗar alkawarinsa” ba.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

An kuma hana su gane cewa gicciyewar a tsakiyar mako ta yi fiye da kawai nuna ranar, gama ta bayyana ainihin tsakiyar jayayyar Almasihu da rashin biyayyar Isra’ila da jinin alkawari. Sun kasance makafi ga gaskiyar cewa jinin da aka zubar domin mutane da yawa a kan gicciye, wanda yake tabbatar da alkawarinsa, shi ma yana tabbatar da alkawarin da aka shimfiɗa a cikin Littafin Firistoci sura ta ashirin da biyar da ta ashirin da shida.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Tsohuwar Isra’ila ta ɗauki wa kanta alkawari inda suka bayyana wannan alkawari da shelarsu cewa, “duk abin da Ubangiji ya faɗa, za mu yi,” alhali ba su da wata masaniya kwata-kwata cewa alkawarin da Kristi yake miƙawa yana bukatar a rubuta dokarsa a kan zuciya. Ma’anarsu ta Farisiyawa game da sharuddan alkawarin ta hana su fahimta da kuma karɓar ainihin alkawarin.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Isra’ila ta zamani ta fassara jinin gicciye a tsakiyar makon ta hanyoyin magana da suke jawo wa Isra’ila ta zamani irin wannan makanta da ta kasance a kan Isra’ila ta dā a lokacin da suka ƙi Almasihu kuma suka yi shelar cewa ba su da wani sarki sai Kaisar.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Isra’ila ta zamani makaho ce ga gaskiyar cewa tarihin da Jibra’ilu ya fayyace wa Daniyel ba kawai ya ƙunshi tabbatar da alkawarin ba, amma har ma da warwatsewar da ake kawo wa bisa waɗanda suka ƙi wannan alkawari; gama ayoyin sun bayyana cewa Roma arna (yarima mai zuwa) za ta hallaka birnin da Wuri Mai Tsarki, kuma cewa har zuwa ƙarshen yaƙin nan (wanda ya tattake Wuri Mai Tsarki da rundunar) “halaka-halaka,” a jam’i, an ƙaddara su.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

A cikin tarihin da Almasihu ya zubar da jininsa domin tabbatar da alkawari da mutane da yawa, an bayyana musamman iko biyu masu hallakarwa na Roma ta arna da kuma Roma ta papanci. Jinin da aka zubar a kan gicciye shi ne abin da Almasihu yake kawowa cikin Wuri Mai Tsarki na sama, kuma alama ce ta aikinsa kamar yadda hangen “mareh” na shekaru dubu biyu da ɗari uku ya wakilta. Wannan tarihi an saƙa shi tare da tarihin hangen “chazon” na shekaru dubu biyu da ɗari biyar da ashirin, kamar yadda waɗannan iko biyu masu hallakarwa suka wakilta, waɗanda za su tattake Wuri Mai Tsarki da rundunar.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Gaskiyoyin da aka wakilta a cikin mafarkin Miller a matsayin duwatsu masu daraja sun yi haske kamar rana, amma ba su cika ba. A kwanaki na ƙarshe, sa’ad da za a maimaita Kiran Tsakar Dare daidai-daida harafi da harafi, waɗannan duwatsu masu daraja ɗin za a jefa su cikin sabon akwati mafi girma ta hannun “Mutumin Burushin Ƙura”, sa’an nan kuma za su yi haske sau goma fiye da yadda suka yi tun da farko. Su ne suke zama gwajin saƙon Kiran Tsakar Dare na ƙarshe. An fayyace waɗannan duwatsu masu daraja musamman ta wurin shaidu biyu da Habakkuk ya yi annabci a kansu, a matsayin alluna. Sa’ad da aka ɗora alluna biyu na jadawalan magabata na 1843 da 1850 a kan juna “layi bisa layi”, sai a bayyane a tantance duwatsun darajar Miller, kuma ta haka waɗannan duwatsu masu daraja suna wakiltar saƙon Kiran Tsakar Dare na ƙarshe.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Mafi yawan gaskiyoyin da ke kan alluna biyu suna kwatanta annabce-annabce da suka cika kafin shekara ta 1844, kamar tantance namomin daji na Daniyel sura ta bakwai da ta takwas. An wakilci hoton Daniyel sura ta biyu. Muhawarar ko Roma ce ko Antiochus Epiphanes ne yake kafa wahayin tana nan. Baƙin cikin farko da kuma lokacin jinkirin Habakkuk da budurwai goma suna nan. Zuwa ta mala’ika na uku tana nan, haka kuma haikalin sama. “Na kullum” a matsayin alamar arna yana nan. Kuma ba shakka, annobai uku na Musulunci suna nan. Idan aka haɗa su wuri guda, allunan suna wakiltar wani hoto na “ƙaruwar ilimi” da ke faruwa sa’ad da Zakin ƙabilar Yahuza ya buɗe hatimin gaskiyar annabci.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Yayin da muke kammala nazarinmu game da wahayin Kogin Ulai a matsayin alamar ilimin annabci wanda aka buɗe a lokacin ƙarshe a shekara ta 1798, wanda ya ƙaru har ya zama jauhari da suka cika sabon akwatin kayan ado, mafi girma, na mafarkin William Miller, za mu sake duba gaskiyoyin Milleriyawa waɗanda ba su cika ba a tarihinsu. An bar wasu a cikin yanayin rashin cikawa saboda lokacin tarihi da Milleriyawan suke rayuwa a cikinsa, kuma an bar wasu ba su cika ba ta wurin rashin biyayyar waɗanda suka ƙi ci gaba da tafiya tare da haske mai ci gaba na mala’ika na uku.

We will continue these things in the next article.

Za mu ci gaba da waɗannan abubuwa a talifi na gaba.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> “Waɗanda Allah ya aiko da saƙo mutane ne kawai, amma mene ne halin saƙon da suke ɗauka? Za ku yi gigin juya baya daga gargaɗin, ko ku raina shi, domin kuwa Allah bai nemi shawararku ba game da abin da za a fi so? Allah yana kiran mutanen da za su yi magana, waɗanda za su ɗaga murya su yi kira, ba tare da sun yi sassauci ba. Allah ya tā da manzanninsa domin su yi aikinsa na wannan lokaci. Waɗansu sun juya baya daga saƙon adalcin Almasihu domin su soki mutanen da kuma ajizancinsu, domin ba sa furta saƙon gaskiya da dukan alheri da ƙwarewar magana da ake so ba. Suna da himma fiye da kima, suna da tsananin ƙwazo fiye da kima, suna magana da tabbaci fiye da kima, kuma saƙon da zai kawo waraka da rai da ta’aziyya ga rayuka masu yawa da suka gaji kuma aka danne, ana, gwargwado, kange shi; gama daidai gwargwadon yadda mutane masu tasiri suke rufe zukatansu kuma suke kafa nufinsu su yi gāba da abin da Allah ya faɗa, haka za su nemi su ɗauke hasken katifi daga waɗanda suke ta marmari da addu’a domin haske da kuma iko mai rayarwa. Almasihu ya rubuta dukan maganganun ƙaƙƙarfan magana, na girman kai, da na ba’a da aka furta a kan bayinsa, kamar an furta su ne a kansa kansa.”

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> “Ba za a fahimci saƙon mala’ika na uku ba; hasken da zai haskaka duniya da ɗaukakarsa za a kira shi haske na ƙarya daga waɗanda suka ƙi yin tafiya cikin ɗaukakarsa mai ƙaruwa. Aikin da da an yi shi, za a bar shi babu a yi ta wurin waɗanda suka ƙi gaskiya, saboda rashin bangaskiyarsu. Muna roƙon ku da kuke gāba da hasken gaskiya, ku kauce daga hanyar mutanen Allah. Ku bar hasken da aka aiko daga Sama ya haskaka a kansu cikin haskoki sarai kuma tabbatattu. Allah yana ɗora alhakin amfani da wannan haske a kanku waɗanda wannan haske ya zo gare ku. Waɗanda ba za su saurara ba za a ɗauke su da alhaki; gama an kawo gaskiya kusa da su, amma suka rena damammakinsu da gata da aka ba su. An aiko saƙonni masu ɗauke da shaidodin allahntaka ga mutanen Allah; ɗaukakar, girman, da adalcin Almasihu, cike da alheri da gaskiya, an gabatar da su; an bayyana cikar Allahntaka cikin Yesu Almasihu a tsakiyarmu cikin kyau da ƙaunataccen kamanni, domin ya ja hankalin dukan waɗanda zukatansu ba su rufe da son zuciya ba. Mun sani cewa Allah ya yi aiki a tsakiyarmu. Mun ga rayuka sun juya daga zunubi zuwa adalci. Mun ga bangaskiya ta sāke rayuwa a cikin zukatan masu tuba. Shin za mu zama kamar kutare waɗanda aka tsarkake suka wuce hanyarsu, ɗaya kaɗai ne ya komo ya ba Allah ɗaukaka? Maimakon haka, bari mu yi ta ba da labarin alherinsa, mu yabi Allah da zuciya, da alƙalami, da murya.” Review and Herald, Mayu 27, 1890.

Back to Articles