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# The Book of Daniel - Number Forty-Five

Littafin Daniyel - Lamba Arba’in da Biyar

The Symbolic Transformation: Unraveling the Mystery of the Daily in the Book of Daniel

Sauyin Ma’ana na Alama: Warware Asirin “Na Kullum” a cikin Littafin Daniyel

Author

Jeff Pippenger

Published

January 9, 2024

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The “daily” in the book of Daniel was recognized by William Miller as a symbol of pagan Rome or paganism, but in the last days it is the symbol of the rejection of William Miller’s foundational truths. It represents the end of a rebellion that began in 1863, with the rejection of Miller’s understanding of Moses’ “seven times” of Leviticus twenty-six. When Adventism rejected the correct identification of “the daily” as paganism, they turned the symbol of Satan into a symbol of Christ. Isaiah identifies that this work was turning things upside down. The rejection of “the daily” was put in place in the 1930’s (the third generation of Adventism), but it had been a controversy since 1901 (the second generation of Adventism). As with ancient Israel, a progressive rejection of truth led to the acceptance of an error that contained the elements of the unpardonable sin.

“Na kullum” a cikin littafin Daniyel William Miller ya gane ta a matsayin alamar Roma ta arna ko kuma arna, amma a kwanaki na ƙarshe ita ce alamar ƙin karɓar tushen gaskiyoyin William Miller. Tana wakiltar ƙarshen tawaye da ya fara a shekara ta 1863, tare da ƙin karɓar fahimtar Miller game da “sau bakwai” na Musa a Littafin Lawiyawa sura ta ashirin da shida. Sa’ad da Adventism ya ƙi karɓar sahihin tantance “na kullum” a matsayin arna, sai suka mai da alamar Shaiɗan ta zama alamar Almasihu. Ishaya ya bayyana cewa wannan aiki juyar da abubuwa ne juye. An kafa ƙin karɓar “na kullum” a cikin shekarun 1930 (ƙarni na uku na Adventism), amma ya kasance muhawara tun daga shekara ta 1901 (ƙarni na biyu na Adventism). Kamar yadda yake da Isra’ila ta dā, ƙin karɓar gaskiya a hankali-hankali ya kai ga karɓar kuskure wanda yake ɗauke da ginshiƙan zunubin da ba a gafartawa.

The unpardonable sin for the quibbling Jews, was represented when they identified the works that Christ had done as the works of Satan. Ancient Israel is the premier symbol of modern Israel, and modern Israel did that very thing, only in reverse. They took the works of Satan (paganism), and attributed those works to Christ. Ancient Israel’s rebellion includes their choice of Satan as their king.

Zunubin da ba a gafarta wa Yahudawa masu gardama ba ya kasance an misalta shi sa’ad da suka bayyana ayyukan da Almasihu ya yi a matsayin ayyukan Shaidan. Isra’ila ta dā ita ce babban alamar Isra’ila ta zamani, kuma Isra’ila ta zamani ta aikata wannan abu ɗin ƙwarai, sai dai a akasin hanya. Sun ɗauki ayyukan Shaidan (arna), suka jingina waɗannan ayyukan ga Almasihu. Tawayen Isra’ila ta dā ya haɗa da zaɓensu na Shaidan a matsayin sarkinsu.

> When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. John 19:13–16.

> Saboda haka, da Bilatus ya ji wannan magana, sai ya fito da Yesu waje, ya zauna a kujerar shari’a, a wani wuri da ake kira Dandali, amma da Ibrananci, Gabbatha. Kuma kuwa ranar shirye-shiryen Idin Ƙetarewa ce, wajen sa’a ta shida kuma: sai ya ce wa Yahudawa, Ga Sarkinku! Amma suka yi ihu, Ku kawar da shi, ku kawar da shi, a gicciye shi. Bilatus ya ce musu, Ashe, zan gicciye Sarkinku ne? Manyan firistoci suka amsa, Ba mu da wani sarki sai Kaisar. Sai ya bashe shi a hannunsu domin a gicciye shi. Suka kuwa ɗauki Yesu, suka tafi da shi. Yahaya 19:13–16.

Pilate was the representative of pagan Rome, and Sister White identifies that the dragon who was kicked out of heaven in Revelation chapter twelve, is Satan, but in a secondary sense the dragon, is also pagan Rome. The dragon is therefore symbolized by “the daily.” The end of ancient Israel’s rebellion, when they publicly proclaimed, “We have no king but Caesar,” represented their public declaration that they were subjects of their king, and their king was Satan. That rebellion against God as King, began in the days of Samuel the prophet, when they rejected God as their king and demanded that they be given a human king so they could be as the other nations.

Bilatus shi ne wakilin Roma arna, kuma Sister White ta bayyana cewa macijin da aka koro daga sama a cikin Ru’ya ta Yohanna sura ta goma sha biyu, shi ne Shaiɗan; amma a ma’ana ta biyu, macijin kuma Roma arna ce. Saboda haka macijin yana samun alama ta wurin “na kullum.” Ƙarshen tawayen Isra’ila ta dā, sa’ad da suka shelanta a bainar jama’a cewa, “Ba mu da wani sarki sai Kaisar,” ya wakilci shelar da suka yi a fili cewa su talakawan sarkinsu ne, kuma sarkinsu shi ne Shaiɗan. Wannan tawaye ga Allah a matsayin Sarki ya fara ne a zamanin annabi Sama’ila, sa’ad da suka ƙi Allah a matsayin sarkinsu suka kuma nemi a ba su sarkin mutum domin su zama kamar sauran al’ummai.

> Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 1 Samuel 8:4–8.

> Sa’an nan dukan dattawan Isra’ila suka taru wuri guda, suka zo wurin Sama’ila a Rama, suka ce masa, Ga shi, ka tsufa, ’ya’yanka kuma ba sa tafiya cikin hanyoyinka: yanzu sai ka naɗa mana sarki ya yi mana shari’a kamar dukan al’ummai. Amma wannan abu ya ɓata wa Sama’ila rai, sa’ad da suka ce, Ka ba mu sarki ya yi mana shari’a. Sai Sama’ila ya yi addu’a ga Ubangiji. Ubangiji kuwa ya ce wa Sama’ila, Ka saurari muryar mutanen nan cikin dukan abin da suke faɗa maka: gama ba kai suka ƙi ba, ni ne suka ƙi, domin kada in yi mulki a kansu. Daidai da dukan ayyukan da suka yi tun daga ranar da na fito da su daga Masar har zuwa yau, inda suka yashe ni, suka kuma bauta wa waɗansu alloli, haka su ma suke yi maka. 1 Sama’ila 8:4–8.

Ancient Israel never recognized that they had rejected God, or that their desire for an earthly king would progress to the point where they crucified the Messiah, and chose Satan as their king. Their rebellion was hidden from their eyes by their own self-righteous ideas that in spite of rejecting God, they were still the chosen people, for after all, they reasoned, God still maintained a holy prophetic ministry, even after Samuel.

Tsohon Isra’ila bai taɓa gane cewa sun ƙi Allah ba, ko kuwa cewa marmarinsu na samun sarki na duniya zai kai har ga matsayin da za su gicciye Almasihu, su kuma zaɓi Shaiɗan a matsayin sarkinsu. Tawayensu ya ɓoye daga idanunsu ta wurin ra’ayoyinsu na adalcin kai, wato cewa duk da sun ƙi Allah, har yanzu su ne zaɓaɓɓun jama’a; domin, a ganinsu, Allah har yanzu yana ci gaba da kiyaye tsattsarkan hidimar annabci, ko bayan Sama’ila.

They misinterpreted the prophetic ministry of the prophets, believing that the presence of God’s prophets proved they were God’s chosen people. They did not see that they were far from God and the prophets were seeking to lead them back to God, for they interpreted the activity of the prophets as evidence of God’s leading. This was in spite of their continued rejection of all the messages of the prophets that were sent to them. The same deception came upon Adventism in 1863.

Sun ba su fahimci hidimar annabci ta annabawa daidai ba, suna ɗauka cewa kasancewar annabawan Allah a cikinsu hujja ce cewa su ne mutanen Allah da aka zaɓa. Ba su gane cewa sun yi nesa da Allah ba, kuma annabawan suna ƙoƙarin jagorantar su su komo ga Allah, domin sun fassara aikin annabawan a matsayin shaida ta jagorancin Allah. Wannan kuwa duk da ci gaba da ƙin dukkan saƙonnin annabawan da aka aiko musu da su. Irin wannan ruɗi ya aukawa Adventism a shekara ta 1863.

Adventism rejected the movement that had been brought together through the ministry of William Miller, and chose to become a legally registered church the same year in which they rejected Moses’ message of the “seven times,” as delivered by Elijah (William Miller). The same year they produced a counterfeit prophetic chart, that could no longer be read, and could no longer “speak” as per Habakkuk 2, verse 3, for it required a handout to explain it. Habakkuk’s charts could be read just as they existed and therefore they could “speak”.

Adventiyawa sun ƙi motsin da aka tattara ta wurin hidimar William Miller, suka kuma zaɓi su zama coci da aka yi wa rijista bisa doka a daidai shekarar da suka ƙi saƙon Musa na “sau bakwai,” kamar yadda Iliya (William Miller) ya isar. A wannan shekarar ce kuma suka ƙirƙiri jadawalin annabci na jabu, wanda ba za a ƙara iya karantawa ba, kuma ba zai ƙara iya “yin magana” ba bisa ga Habakkuk 2, aya ta 3, domin yana buƙatar takardar bayani domin a fassara shi. Jadawalan Habakkuk ana iya karanta su yadda suke, sabili da haka suna iya “yin magana”.

Adventism refused to accomplish any self-examination of the choice they made in 1863, for after all they had the prophetess among them, proving they were the remnant people identified in the book of Revelation, which had the Spirit of Prophecy. They manifested the same spirit and attitude of ancient Israel, and the rebellion that began with the rejection of the first jewel that was discovered by Miller, ultimately led to their rejection of Miller’s identification of the jewel of “the daily” also.

Adventism ya ƙi yin kowace irin binciken kai game da zaɓin da suka yi a shekara ta 1863, domin, a ƙarshe dai, suna da annabiya a tsakiyarsu, abin da ya tabbatar da cewa su ne mutanen saura da aka bayyana a littafin Ru’ya ta Yohanna, waɗanda suke da Ruhun Annabci. Sun nuna irin wannan ruhu da hali na Isra’ila ta dā, kuma tawayen da ya fara da ƙin yarda da jauhari na farko da Miller ya gano, daga bisani ya kai su ga ƙin amincewa da tantancewar Miller game da jauharin “na yau da kullum” ma.

Modern Israel rejected Miller’s understanding of “the daily,” a symbol of pagan Rome, which in turn is a symbol of Satan, and claimed that “the daily” is a symbol of Christ. In other words, modern Israel chose to accept a satanic symbol as a symbol of Christ. Just as ancient Israel proclaimed that they had no king but Caesar, a representative of pagan Rome, which is a symbol of Satan.

Isra’ila ta zamani ta ƙi fahimtar Miller game da “na kullum,” alama ce ta Roma ta arna, wadda kuma alama ce ta Shaiɗan, kuma ta yi da’awar cewa “na kullum” alama ce ta Kristi. Wato, Isra’ila ta zamani ta zaɓi ta karɓi alamar Shaiɗaniyya a matsayin alamar Kristi. Kamar yadda Isra’ila ta dā ta shelanta cewa ba su da wani sarki sai Kaisar, wakilin Roma ta arna, wadda alama ce ta Shaiɗan.

In terms of prophetic application, that choice demanded that modern Israel would need to redefine chapters seven, eight and nine of Daniel, which were the very chapters that are represented by the Ulai River, and were the increase of knowledge in Millerite history. They would be forced to change those chapters, for chapter eight directly references “the daily” three times.

Dangane da aiwatarwar annabci, wannan zaɓi ya wajabta cewa Isra’ila ta zamani za ta bukaci ta sake fassara surori na bakwai, takwas da tara na Daniyel, waɗanda su ne ainihin surorin da Kogin Ulai yake wakilta, kuma su ne ƙaruwa cikin sani a tarihin Millerite. Za a tilasta musu su canja waɗannan surorin, gama sura ta takwas tana yin nuni kai tsaye ga “na kullum” har sau uku.

Forced by the history where the vision of the Ulai River was unsealed, the Millerites could see no other earthly kingdoms before Christ returned and set up His everlasting kingdom, as represented in Daniel chapter two. They therefore treated the fourth kingdom of Rome as one kingdom with two aspects. Those two aspects were directly represented in chapters seven and eight of Daniel. Daniel identifies that the vision he received in chapter eight was to be understood in connection with the vision of chapter seven.

Tilasta da tarihin da ya kasance inda aka buɗe wahayin Kogin Ulai, ’yan Miller ba su iya ganin wasu mulkokin duniya dabam ba kafin Almasihu ya komo ya kafa madawwamiyar mulkinsa, kamar yadda aka wakilta a cikin sura ta biyu ta Daniyel. Saboda haka suka ɗauki mulki na huɗu, wato Roma, a matsayin mulki ɗaya mai fannoni biyu. Waɗannan fannoni biyu an wakilta su kai tsaye a cikin surori na bakwai da na takwas na Daniyel. Daniyel ya bayyana cewa wahayin da ya karɓa a sura ta takwas ya kamata a fahimce shi dangane da wahayin sura ta bakwai.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. Daniel 8:1.

> A shekara ta uku ta mulkin sarki Belshazzar, wahayi ya bayyana gare ni, ni kuwa Daniyel, bayan wancan da ya bayyana gare ni tun da fari. Daniyel 8:1.

The vision “which appeared unto” Daniel “at the first,” was the vision of chapter seven.

Wahayin da “ya bayyana ga” Daniyel “da fari,” shi ne wahayin sura ta bakwai.

> In the first year of Belshazzar king of Babylon Daniel had a dream and visions of his head upon his bed: then he wrote the dream, and told the sum of the matters. Daniel 7:1.

> A cikin shekara ta fari ta Belshazzar sarkin Babila, Daniyel ya yi mafarki da wahayi a kansa yana kwance a gadonsa; sa’an nan ya rubuta mafarkin, ya kuma faɗi taƙaitaccen abin da yake nufi. Daniyel 7:1.

The two visions represent two aspects of the kingdoms of Bible prophecy that had first been represented in chapter two of Daniel. The four kingdoms of Babylon, Medo-Persia, Greece and Rome were repeated in chapters seven, and then again in chapter eight, but with a distinction between the political elements of the four kingdoms and the religious elements of the four kingdoms. In Daniel seven, the kingdoms are represented by beasts of prey, but in chapter eight the same kingdoms are presented by sanctuary beasts. Daniel wished to understand the vision of chapter seven, and Gabriel came to him to explain.

Wahayin biyu suna wakiltar fannoni biyu na masarautun annabcin Littafi Mai Tsarki waɗanda aka fara wakilta a babi na biyu na Daniyel. An maimaita masarautu huɗu na Babila, Mediya da Farisa, Girka da Roma a babi na bakwai, sa’an nan kuma a babi na takwas, amma tare da bambanci tsakanin abubuwan siyasa na masarautu huɗun da abubuwan addini na masarautu huɗun. A cikin Daniyel bakwai, ana wakiltar masarautun da dabbobin farauta, amma a babi na takwas ana gabatar da waɗannan masarautu guda ɗaya ta wurin dabbobin Wuri Mai Tsarki. Daniyel ya so ya fahimci wahayin babi na bakwai, sai Jibra’ilu ya zo wurinsa domin ya bayyana masa shi.

> I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. These great beasts, which are four, are four kings, which shall arise out of the earth. But the saints of the most High shall take the kingdom, and possess the kingdom forever, even for ever and ever. Daniel 7:15–18.

> Ni Daniyel na yi baƙin ciki a cikin ruhuna a tsakiyar jikina, kuma wahayin da ke cikin kaina ya firgita ni. Sai na matsa kusa ga ɗaya daga cikin waɗanda suke tsaye a wurin, na tambaye shi gaskiyar dukan wannan. Sai ya faɗa mini, ya kuma sanar da ni fassarar waɗannan abubuwa. Waɗannan manyan namomin jeji, waɗanda su huɗu ne, su ne sarakuna huɗu waɗanda za su tashi daga duniya. Amma tsarkakan Maɗaukaki za su karɓi mulkin, su mallaki mulkin har abada, i, har abada abadin. Daniyel 7:15–18.

Daniel was informed that the four beasts were four earthly kingdoms that would exist until God’s everlasting kingdom would be set up, in agreement with Daniel chapter two. There were to be four earthly kingdoms that preceded the arrival of God’s everlasting kingdom, as represented by the rock that was cut out of the mountain and filled the whole earth in chapter two.

An sanar da Daniyel cewa dabbobin nan huɗu masarautu huɗu ne na duniya waɗanda za su wanzu har sai an kafa madawwamin mulkin Allah, daidai da abin da yake cikin sura ta biyu ta littafin Daniyel. Za a kasance da masarautu huɗu na duniya waɗanda za su riga zuwan madawwamin mulkin Allah, kamar yadda dutsen da aka fasa daga dutse ya wakilta a sura ta biyu, wanda ya cika dukan duniya.

Sister White took the Millerite understanding of those four kingdoms well beyond the Millerite understanding, when she addressed the earth beast of Revelation chapter thirteen.

’Yar’uwa White ta ɗauki fahimtar Milleriyawa game da waɗannan masarautu huɗu zuwa nesa fiye da yadda Milleriyawa suka fahimta, sa’ad da ta yi magana game da dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku.

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation seventeen an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.” The Great Controversy, 439.

> “A wannan lokaci an gabatar da wata alama dabam. Annabi ya ce: ‘Na ga wata dabba kuma tana fitowa daga ƙasa; tana da ƙaho biyu kamar na ɗan rago.’ Aya ta 11. Duka bayyanar wannan dabbar da kuma yadda ta taso suna nuna cewa al’ummar da take wakilta ba iri ɗaya ba ce da waɗanda aka gabatar ƙarƙashin alamomin da suka gabata. An gabatar wa annabi Daniyel manyan masarautun da suka yi mulkin duniya a matsayin namomin jeji masu farauta, suna tasowa sa’ad da ‘iskokin huɗu na sama suka yi ta fafatawa a kan babban teku.’ Daniyel 7:2. A cikin Ru’ya ta Yohanna sura ta goma sha bakwai, wani mala’ika ya bayyana cewa ruwaye suna wakiltar ‘al’ummai, da taron jama’a, da al’ummai, da harsuna.’ Ru’ya ta Yohanna 17:15. Iska alama ce ta rikici. Iskokin huɗu na sama suna fafatawa a kan babban teku suna wakiltar munanan al’amuran nasara ta yaƙi da juyin juya hali, waɗanda ta wurinsu masarautu suka kai ga samun iko.” The Great Controversy, 439.

The beasts are symbols of the conquests that were accomplished as the kingdoms came to power. A beast of prey prophetically represents the political, economic and military power of a kingdom. The same kingdoms represented in Daniel chapter two and seven, are also represented in chapter eight, but there they are all associated with elements derived from God’s sanctuary, and in so doing they represent the religious element of the kingdoms, for they were all a union of church and State.

Dabbobin nan alamu ne na nasarorin yaƙe-yaƙe da aka cim ma yayin da masarautu suka hau mulki. A cikin annabci, dabbar farauta tana wakiltar ikon siyasa, tattalin arziƙi, da na soja na wata masarauta. Waɗannan masarautu ɗaya da aka wakilta a cikin littafin Daniyel sura ta biyu da ta bakwai, su ma an wakilta su a sura ta takwas, amma a can dukkansu suna da alaƙa da abubuwan da aka samo daga Wurin Tsarki na Allah, kuma ta haka suna wakiltar ɓangaren addini na masarautun, gama dukansu haɗin coci da Jiha ne.

> In the third year of the reign of king Belshazzar a vision appeared unto me, even unto me Daniel, after that which appeared unto me at the first. And I saw in a vision; and it came to pass, when I saw, that I was at Shushan in the palace, which is in the province of Elam; and I saw in a vision, and I was by the river of Ulai. Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. I saw the ram pushing westward, and northward, and southward; so that no beasts might stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and became great. And as I was considering, behold, an he goat came from the west on the face of the whole earth, and touched not the ground: and the goat had a notable horn between his eyes. And he came to the ram that had two horns, which I had seen standing before the river, and ran unto him in the fury of his power. And I saw him come close unto the ram, and he was moved with choler against him, and smote the ram, and brake his two horns: and there was no power in the ram to stand before him, but he cast him down to the ground, and stamped upon him: and there was none that could deliver the ram out of his hand. Therefore the he goat waxed very great: and when he was strong, the great horn was broken; and for it came up four notable ones toward the four winds of heaven. Daniel 8:1–8.

> A shekara ta uku ta mulkin Sarki Belshazzar, wahayi ya bayyana gare ni, wato gare ni Daniyel, bayan wanda ya bayyana gare ni da fari. Sai na ga cikin wahayi; kuma ya zama, sa’ad da na gani, cewa ina a Shushan, a cikin fada, wanda yake a lardin Elam; sai na ga cikin wahayi, kuma ina bakin kogin Ulai. Sa’an nan na ɗaga idanuna, na duba, sai ga, akwai wani rago a tsaye a gaban kogin, yana da ƙahoni biyu; kuma ƙahonin biyu suna da tsawo; amma ɗaya ya fi ɗayan tsawo, kuma wanda ya fi tsawon ya fito ne daga baya. Na ga ragon yana tunkuda zuwa yamma, da arewa, da kudu; har babu wata dabba da za ta iya tsayawa gabansa, ba kuma wanda zai iya kuɓutar da wani daga hannunsa; amma ya aikata bisa ga nufinsa, ya kuma zama babba. Kuma ina cikin yin tunani, sai ga, wani bunsuru ya fito daga yamma a bisa fuskar dukan duniya, bai kuma taɓa ƙasa ba: kuma bunsurun yana da wani fitaccen ƙaho a tsakanin idanunsa. Sai ya zo wa ragon nan mai ƙahoni biyu, wanda na gani yana tsaye a gaban kogin, ya ruga zuwa gare shi cikin fushin ƙarfinsa. Na ga shi ya matso kusa da ragon, sai ya husata ƙwarai da shi, ya bugi ragon, ya karya ƙahoninsa biyu: kuma babu wani ƙarfi a cikin ragon da zai iya tsayawa gabansa, amma ya jefar da shi ƙasa, ya tattake shi: kuma babu wanda zai iya kuɓutar da ragon daga hannunsa. Saboda haka bunsurun ya zama babba ƙwarai: kuma sa’ad da ya yi ƙarfi, babban ƙahon nan ya karye; kuma a maimakonsa suka fito huɗu fitattu zuwa ga kusurwoyi huɗu na sararin sama. Daniyel 8:1–8.

Chapter eight begins with Daniel affirming that he is then living in the history of the first kingdom of Bible prophecy (Babylon), but his vision does not identify any symbol that was to represent Babylon, for it begins with the ram that represented the second earthly kingdom of Medo-Persia. The absence of a symbol of Babylon is purposeful, for a primary characteristic of Babylon is that it represents a kingdom that is removed, and thereafter restored, as represented by Nebuchadnezzar’s “seven times” living as a beast. During that “seven times” an element of spiritual Babylon (the papacy), is represented, for the papacy is the kingdom that is forgotten for seventy symbolic years, during which she had a deadly wound. The fact that Daniel identifies that he receives the vision “in the third year of the reign of king Belshazzar,” identifies Babylon as the kingdom that precedes the second kingdom of Medo-Persia, but it emphasizes Babylon as the hidden, or forgotten kingdom that is forgotten during the days of one king.

Babi na takwas ya fara da Daniyel yana tabbatar da cewa a lokacin yana rayuwa ne a cikin tarihin masarauta ta farko ta annabcin Littafi Mai Tsarki (Babila), amma wahayinsa bai bayyana wata alama da za ta wakilci Babila ba, domin ya fara ne da rago wanda ya wakilci masarauta ta biyu ta duniya, wato Mediya da Farisa. Rashin alamar Babila na da manufa, domin wata babbar siffa ta Babila ita ce tana wakiltar masarauta ce da aka kawar, sannan daga baya aka mayar, kamar yadda “lokuta bakwai” na Nebukadnezzar na rayuwa kamar dabba suka wakilta. A cikin waɗannan “lokuta bakwai” ana wakiltar wani ɓangare na Babila ta ruhaniya (paparoma), domin papancin ita ce masarautar da aka manta da ita na shekaru saba’in na alama, a lokacin da take da mummunan rauni. Gaskiyar cewa Daniyel ya bayyana cewa ya karɓi wahayin “a shekara ta uku ta mulkin sarki Belshazzar,” tana bayyana Babila a matsayin masarautar da ta gabaci masarauta ta biyu ta Mediya da Farisa, amma tana jaddada Babila a matsayin ɓoyayyiyar masarauta, ko kuma masarautar da aka manta da ita, wadda aka manta da ita a kwanakin wani sarki guda.

The beasts of chapter eight, are not beasts of prey, they are beasts that were used as sacrificial animals in the sanctuary service. The fourth kingdom is represented as “a little horn,” not as a beast, but horns were part of God’s sanctuary, for the altars in God’s sanctuary had horns as part of their design.

Dabbobin da ke cikin sura ta takwas ba dabbobin farauta ba ne; dabbobi ne da ake amfani da su a matsayin hadayun hadaya a hidimar Wuri Mai Tsarki. Mulki na huɗu an wakilta shi a matsayin “ƙaramin ƙaho,” ba a matsayin dabba ba; amma ƙahoni sun kasance wani ɓangare na Wuri Mai Tsarki na Allah, domin bagadun da ke cikin Wuri Mai Tsarki na Allah suna da ƙahoni a matsayin wani ɓangare na tsarinsu.

Not only were the four kingdoms of prophecy represented by Daniel with sanctuary terms, the narrative of the chapter contains several words derived directly from God’s sanctuary service. The narrative in the chapter is presented with Hebrew words drawn from the sanctuary service, but also the action of presenting an offering in the sanctuary service is built within the structure of the chapter. The fact that Daniel purposely associated chapter seven and eight together, allows those who wish to see, that chapter seven, is identifying the statecraft of the kingdoms of Bible prophecy and chapter eight, is identifying the churchcraft of the kingdoms of Bible prophecy.

Ba wai kaɗai an wakilci masarautu huɗu na annabci da Daniyel ta amfani da kalmomin Wuri Mai Tsarki ba, har ma labarin da ke cikin surar ya ƙunshi kalmomi da dama waɗanda aka samo kai tsaye daga hidimar Wuri Mai Tsarki ta Allah. An gabatar da labarin da ke cikin surar da kalmomin Ibrananci da aka ɗauko daga hidimar Wuri Mai Tsarki, kuma an kuma gina aikin miƙa hadaya a cikin hidimar Wuri Mai Tsarki a cikin tsarin surar. Gaskiyar cewa Daniyel da gangan ya danganta sura ta bakwai da ta takwas tare, tana ba waɗanda suke son gani damar fahimta cewa sura ta bakwai tana bayyana tsarin mulkin masarautun annabcin Littafi Mai Tsarki, kuma sura ta takwas tana bayyana tsarin ikilisiyar masarautun annabcin Littafi Mai Tsarki.

Adventism has been forced to cover this fact up with satanic fables, for this recognition reveals that Miller’s jewels were just as God designed them to be. Their rejection of Miller’s understanding of “the daily,” is represented as a claim that “God had no understanding,” for they claim that when God gave the framework to Miller (through the ministry of holy angels), it was not accurate.

An tilasta wa Adventism ta rufe wannan gaskiya da tatsuniyoyin shaidaniyya, domin wannan ganewa yana bayyana cewa lu’ulu’un Miller sun kasance daidai kamar yadda Allah ya tsara su su kasance. Ƙin amincewarsu da fahimtar Miller game da “na yau da kullum,” ana wakilta shi a matsayin da’awar cewa “Allah ba shi da fahimta,” gama suna da’awar cewa sa’ad da Allah ya ba Miller tsari (ta wurin hidimar mala’iku masu tsarki), bai kasance daidai ba.

> Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

> Lalle ne juya al’amura da kuke yi a bisa kansu za a ɗauke shi kamar yumɓun maginin tukwane; gama aikin da aka yi zai ce game da wanda ya yi shi, Bai yi ni ba? Ko kuwa abin da aka ƙera zai ce game da wanda ya ƙera shi, Ba shi da fahimta? Ishaya 29:16.

The framework of Miller was the prophetic structure he recognized and employed but from 1863 onward, Adventism returned to the theological applications of apostate Protestantism and Catholicism, in order to cover up the jewels of Miller’s dream. Adventism accepted a false framework (the thing framed), in order to reject the work, and also the Maker of the work. In doing so, they claim the Maker of the work has no understanding. The rejection of that framework, was and still is, a rejection of the increase of knowledge that was unsealed in 1798. Those that reject the increase of knowledge reject the work and the Maker of the work, and in terms of Daniel they were “the wicked”.

Tsarin Miller shi ne tsarin annabci da ya gane kuma ya yi amfani da shi; amma tun daga shekara ta 1863 zuwa gaba, Adventism ya koma ga aikace-aikacen tauhidi na Furotestantanci mai ridda da kuma Katolika, domin ya rufe lu’ulu’un mafarkin Miller. Adventism ya karɓi ƙaryaƙƙen tsari (abin da aka tsara), domin ya ƙi aikin, haka kuma Mahaliccin aikin. Ta yin haka, suna da’awar cewa Mahaliccin aikin ba shi da fahimta. Ƙin wannan tsari ya kasance, kuma har yanzu yana nan, ƙin karuwar ilimi da aka buɗe hatiminsa a 1798. Waɗanda suke ƙin karuwar ilimin suna ƙin aikin da Mahaliccin aikin, kuma a harshen Daniyel su ne “mugaye”.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Mutane da yawa za a tsarkake su, a mai da su farare, kuma a gwada su; amma mugaye za su aikata mugunta; babu kuma ko ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:10.

The “wicked shall do wickedly”, thus identifying a progressive escalating rejection of truth. The wickeds rejection of the framework is a rejection of God, and in turn God rejects the wicked for the rejection they attempt to accomplish by a counterfeit framework.

“Mugaye za su aikata mugunta,” ta haka ake nuna ci gaba mai ƙaruwa na ƙin gaskiya. Ƙin tsarin da mugaye suke yi, ƙin Allah ne, kuma a sakamakon haka Allah yana ƙin mugaye saboda ƙin da suke ƙoƙarin aiwatarwa ta wurin wani tsarin ƙarya.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Mutanena suna lalacewa saboda rashin sani: domin ka ƙi sani, ni ma zan ƙi ka, har ba za ka ƙara zama firistina ba: tun da ka manta da shari’ar Allahnka, ni ma zan manta da ‘ya’yanka. Hosea 4:6.

God’s people, who were God’s “priests” from 1844 through to 1863, were rejected for their lack of the “knowledge” that has been increased through the ministry of William Miller. It is important to consider the context of verse six in Hosea, for the context identifies an escalating rebellion against the truth, represented as the “knowledge.”

Mutanen Allah, waɗanda suka kasance “firistocinsa” daga 1844 har zuwa 1863, an ƙi su saboda rashin “sani” wanda aka ƙara ta wurin hidimar William Miller. Yana da muhimmanci a yi la’akari da mahallin aya ta shida a cikin Hosiya, domin mahallin yana nuna wani tawayen da yake ƙaruwa a kan gaskiya, wadda aka wakilta a matsayin “sani.”

> Hear the word of the Lord, ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord.

> Ku ji maganar Ubangiji, ku ’ya’yan Isra’ila; gama Ubangiji yana da ƙara a kan mazaunan ƙasar, domin babu gaskiya, babu jinƙai, babu sanin Allah a cikin ƙasar. Ta wurin rantsuwa, da ƙarya, da kisa, da sata, da zina, suna ɓalle shinge, jini kuma yana haɗuwa da jini. Saboda haka ƙasar za ta yi makoki, kuma kowane mai zama a cikinta zai raunana, tare da dabbobin jeji, da tsuntsayen sararin sama; hakika, kifayen teku ma za a ɗauke su. Duk da haka kada wani ya yi gardama, kada kuma wani ya tsawata wa wani; gama mutanenka suna kama da waɗanda suke gardama da firist. Saboda haka za ka fāɗi da rana, annabi kuma zai fāɗi tare da kai da dare, ni kuma zan hallaka uwarka. An hallaka mutanena saboda rashin sani: domin ka ƙi sani, ni ma zan ƙi ka, har ka daina zama firist a gare ni: tun da ka manta da dokar Allahnka, ni ma zan manta da ’ya’yanka. Gwargwadon yadda suka ƙaru, haka suka yi mini zunubi: saboda haka zan juya ɗaukakarsu zuwa kunya. Suna cin zunubin mutanena, kuma suna ɗora zuciyarsu ga muguntarsu. Kuma zai kasance, kamar mutane, haka firist: zan hukunta su saboda al’amuransu, in sāka musu bisa ga ayyukansu. Gama za su ci, amma ba za su ƙoshi ba: za su yi karuwanci, amma ba za su ƙaru ba: domin sun daina kula ga Ubangiji.

> Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. Ephraim is joined to idols: let him alone. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:1–19.

> Karuwanci da ruwan inabi da sabon ruwan inabi suna kawar da hankali. Mutanena suna neman shawara a gun gumakansu na itace, sandarsu kuma tana ba su sanarwa: gama ruhun karuwanci ya sa su ɓace, sun kuma tafi suna yin karuwanci daga ƙarƙashin Allahnsu. Suna miƙa hadaya a kan ƙololuwar duwatsu, suna kuma ƙona turare a kan tuddai, a ƙarƙashin itatuwan oak da poplar da elm, domin inuwarsu tana da kyau: saboda haka ’ya’yanku mata za su yi karuwanci, matanku kuma za su yi zina. Ba zan hukunta ’ya’yanku mata sa’ad da suke yin karuwanci ba, ko matanku sa’ad da suke yin zina ba: gama su kansu suna ware kansu tare da karuwai, suna kuma miƙa hadaya tare da mashayan karuwanci: saboda haka mutanen da ba su da fahimta za su rushe. Ko da yake kai, Isra’ila, kana yin karuwanci, duk da haka kada Yahuda ya yi laifi; kada kuma ku je Gilgal, kada ku haura zuwa Bet-aven, kada kuma ku rantse, “Ubangiji yana raye.” Gama Isra’ila tana ja da baya kamar karsanar da ta saba ja da baya: yanzu Ubangiji zai ciyar da su kamar ɗan rago a faɗaɗɗen wuri. Ifraimu ya manne wa gumaka: ku ƙyale shi. Shan giya ta su ta lalace: suna ta yin karuwanci koyaushe: shugabanninta cikin kunya suna son a ce, “Ku bayar.” Iska ta ɗaure ta a cikin fikafikanta, za su kuma ji kunya saboda hadayunsu. Hosiya 4:1–19.

The warning of Hosea is that “the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” Adventism is God’s people of the last days. In the day that the dirt brush man enters Miller’s room, Adventism, including the people, the priests, the prophets “that doth not understand shall fall,” for they will be “joined to idols.” Their idols are their counterfeit doctrines, woven into a counterfeit framework.

Gargadin da ke cikin Hosea shi ne cewa, “Ubangiji yana da ƙara da mazaunan ƙasar, domin babu gaskiya, babu jinƙai, babu kuma sanin Allah a ƙasar.” Adventism mutanen Allah ne na kwanaki na ƙarshe. A ranar da mutumin goga ƙura ya shiga ɗakin Miller, Adventism, har da mutane, firistoci, da annabawa, “wanda ba ya fahimta zai fāɗi,” gama za su kasance “a haɗe da gumaka.” Gumakansu kuwa su ne ƙagaggun koyarwarsu, waɗanda aka saka a cikin ƙagaggen tsari.

The rebellion represented by the rejection of the increase of knowledge is a progressive escalation of rebellion that reaches the point where their probation ends with the pronouncement that they are joined to the counterfeit doctrines that are swept from Miller’s room. Their rebellion is represented as the commission of whoredom continually. From 1863 onward until the close of probation, they continually rebel until they are spewed out of the mouth of the Lord.

Tawayen da aka wakilta ta wurin ƙin karɓar ƙaruwar sani, wani ƙara tsananta tawaye ne a hankali a hankali wanda yake kaiwa ga matakin da wa’adin jarrabawarsu ya ƙare da furucin cewa sun haɗu da koyaswar ƙarya da aka share daga ɗakin Miller. An wakilci tawayensu a matsayin yin karuwanci a kai a kai. Daga 1863 zuwa gaba har zuwa rufe wa’adin jarrabawa, suna ci gaba da yin tawaye har sai an tofar da su daga bakin Ubangiji.

The rebellion of rejecting knowledge was represented by their “continually” committing adultery, and although not the same Hebrew word, the meaning is the same as the Hebrew word “tamid” which means “continual”, and that is translated as “the daily” in the book of Daniel.

Tawayen ƙin yarda da sani an wakilta shi ta wurin yadda suka “ci gaba da” yin zina, kuma ko da yake ba kalmar Ibrananci ɗaya ba ce, ma’anarta iri ɗaya ce da kalmar Ibrananci “tamid” wadda take nufin “mai ci gaba”, kuma an fassara wannan da “na kullum” a cikin littafin Daniyel.

We will continue our study of the four kingdoms of Bible prophecy in the next article.

Za mu ci gaba da nazarinmu game da masarautu huɗu na annabcin Littafi Mai Tsarki a talifi na gaba.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Sa’an nan na ga, dangane da ‘Daily,’ cewa kalmar ‘sacrifice’ hikimar mutum ce ta ƙara, kuma ba ta cikin rubutun asali; kuma Ubangiji ya ba waɗanda suka ba da kiran sa’ar shari’a fahimtar da ta dace game da shi. Sa’ad da haɗin kai yake akwai, kafin 1844, kusan duka sun haɗu a kan sahihiyar fahimta game da ‘Daily;’ amma tun daga 1844, cikin ruɗani, an rungumi wasu ra’ayoyi dabam, kuma duhu da ruɗani suka biyo baya.” Review and Herald, Nuwamba 1, 1850.

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