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# The Book of Daniel - Number Forty-Three

Littafin Daniyel — Lamba Arba’in da Uku

Unveiling the Symbolism of the Abomination of Desolation in Biblical Prophecy

Bayyana Alamar Ƙazantar da ke Jawo Hallaka a Cikin Annabcin Littafi Mai Tsarki

Author

Jeff Pippenger

Published

January 7, 2024

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Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.

Shaidantar Bulus na Roma ta arna a matsayin ikon da ya hana fafaroma hauhawa zuwa mulki a shekara ta 538, ya zama shaida da William Miller ya gane wadda ta tabbatar da cewa “na yau da kullum,” a cikin littafin Daniyel, tana wakiltar arna. Tsarin fahimtar William Miller ya ta’allaka ne a kan ikonai biyu masu hallakarwa na arna, sai kuma na fafaroma. Gano mafi muhimmanci na Miller wajen goyon bayan wannan tsari shi ne shaidar Bulus a cikin 2 Tassalunikawa, sura ta biyu, inda Bulus ya bayyana cewa abin hanawar da aka yi wa fafaroma, wanda Roma ta arna ta haifar, za a kawar da shi, domin a sa “mutumin zunubi” a cikin haikalin Allah, yana nuna kansa cewa shi Allah ne.

In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?

A cikin littafin Daniyel, alamar “ta kullum” wadda ke wakiltar arna kullum tana biye da alamar papacy, ko dai an wakilta ta a matsayin zunubin banƙyama mai kawo hallaka ko kuma ƙazamar banƙyama mai kawo hallaka. Duk da haka, a cikin gargaɗin Kristi ga Kiristoci game da kewaye da halakar Urushalima da ta faru a cikin shekaru uku da rabi daga 66 zuwa 70 AD, Kristi ya ambaci “ƙazamar banƙyama mai kawo hallaka, wadda annabi Daniyel ya faɗa” a matsayin alamar ga Kiristocin da suke cikin Urushalima su gudu nan da nan. Tarihi ya tabbatar da cewa alamar ba ta kasance alamar Roma ta papacy ba, amma ta Roma arna ce. Dole ne masu aminci su gane alamar, idan za su guje wa kewaye da halaka. Shin “ƙazamar banƙyama mai kawo hallaka, wadda annabi Daniyel ya faɗa,” alama ce ta Roma arna, ko kuwa ta Roma papacy?

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.

> Saboda haka, sa’ad da kuka ga ƙazantar hallaka, wadda annabi Daniyel ya faɗa a kanta, tana tsaye a wuri mai tsarki, (duk mai karatu, bari ya gane:) sa’an nan waɗanda suke ƙasar Yahudiya su gudu zuwa duwatsu: wanda yake a kan soron gida kada ya sauko domin ya ɗauki wani abu daga gidansa: haka kuma wanda yake a gona kada ya koma baya domin ya ɗauki tufafinsa. Kaiton masu ciki, da masu shayarwa a waɗannan kwanaki! Amma ku yi addu’a kada gudunku ya zama a lokacin hunturu, ko kuwa a ranar Asabaci: gama a sa’an nan za a yi babban tsanani, irinsa ba a taɓa yi ba tun farkon duniya har zuwa yanzu, a’a, ba kuwa za a ƙara yi ba har abada. Kuma in ba a rage waɗannan kwanaki ba, da babu wani mai-rai da zai tsira: amma saboda zaɓaɓɓu, za a rage waɗannan kwanaki. Matiyu 24:15–22.

Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?

’Yar’uwa White ta yi sharhi kan yadda aka cika wannan gargadi a tarihin hallakar Urushalima daga shekara ta 66 zuwa ta 70 A.D., kuma ta bayyana cewa tutar, wato alamar rundunar sojojin Roma, ita ce alamar ga Kiristocin da suke har yanzu a Urushalima su gudu. To, shin “abin ƙyama mai kawo hallaka, wanda annabi Daniyel ya faɗa a kansa,” Roma arna ce, ko kuwa Roma ta paparoma ce, kamar yadda Miller ya gina tsarin fahimtarsa a kai?

William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.

An kai William Miller ga fahimtar bayyanuwar Roma guda biyu (ta arna wadda ta riga, sannan ta paparoma), amma tarihi da yake rayuwa a cikinsa ya tilasta masa ya ɗauki masarautun biyu a matsayin masarauta ɗaya. Kuma ba shakka, masarauta ɗaya ce, amma kuma suna wakiltar masarautu biyu masu bi da bi. Da yake tarihin annabci na 1798 ya tilasta haka, dole ne Miller ya yi magana game da Roma da farko a matsayin masarauta ɗaya. A shekara ta 1798, Miller ya gaskata cewa Zuwa ta Biyu ta Almasihu tana kusan shekara ashirin da biyar a gaba. Ya sani sarai cewa Roma ta papacy ta sami rauni mai kisa a shekara ta 1798. A wurin Miller, babu wasu sauran masarautun duniya da za su biyo bayan Roma ta papacy, domin Almasihu yana gab da dawowa.

In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.

A cikin tarihin da Miller yake cikinsa, ya fahimci cewa mutum-mutumin da ke sura ta biyu ta littafin Daniyel yana wakiltar masarautu huɗu na duniya, domin abin da Daniyel ya shaida ke nan.

> And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.

> Mulki na huɗu kuma zai zama mai ƙarfi kamar baƙin ƙarfe; domin kamar yadda baƙin ƙarfe yake farfashewa kuma yake rinjayar dukan abubuwa, haka kuma kamar baƙin ƙarfen nan da yake farfashe waɗannan duka, zai ragargaza, ya kuma murƙushe. Kuma inda ka ga ƙafafun da yatsun ƙafa, wani ɓangare na lãkãrin maginin tukwane ne, wani ɓangare kuma na baƙin ƙarfe, mulkin zai rarrabu; amma a cikinsa za a sami wani ɓangare na ƙarfin baƙin ƙarfe, domin ka ga baƙin ƙarfen gauraye da lãkã mai laushi. Daniyel 2:40, 41.

Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.

Miller ya fahimci cewa masarautu huɗu ne kaɗai suke akwai, kuma masarauta ta huɗu kuma ta ƙarshe ita ce Roma, wadda ya sani daga tarihi cewa Roma ta arna ce, sannan kuma Roma ta papanci ta biyo baya. Masarauta ta huɗu, a wajen Miller, cikin yarda da maganar Daniyel, “rabuwa” ce; amma a wajen Miller wannan rabuwar ta wakilta ne kawai bambanci tsakanin ɓangaren zahiri da na ruhaniya na masarautar Roma. Ya yi daidai, amma fahimtarsa tana da iyaka.

Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.

Miller bai ga cewa rarrabuwar Roma ta arna da Roma ta papanci ta ginu ne bisa ga rarrabuwar da aka ta da Bulus domin ya bayyana ba. Bulus (da Yohanna Mai Baftisma), ya bayyana cewa a lokacin gicciye, abin zahiri zai sauya ya koma na ruhaniya. Ba tare da wannan fahimta ba, dole Miller ya yarda cewa ainihin Roma mulki ɗaya ne da yake da matakai biyu. Kuma hakika, ya yi daidai (amma a iyakance). Bai iya ganin cewa ruhaniyar Roma tana wakiltuwa ta wurin Babila ta zahiri ba, gama ruhaniyar Roma (papanci) ita ma ruhaniyar Babila ce.

Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.

Babila ta zahiri, a matsayinta na farko cikin mulkoki huɗu a cikin Daniyel 2, za ta zama alamar misali ta mulki na huɗu, domin na farko kullum yana zama alamar misali ta na ƙarshe. An riga an nuna Roma ta arna ta wurin Babila, amma duka Roma ta arna da Babila sun kasance alamar misali ta Roma ta ruhaniya (papanci). Saboda haka papanci shi ne mulki na biyar, kuma Babila ce ta wakilce shi. Wannan dalili ne na asali da ya sa ’Yar’uwa White ta kwatanta bauta ta Isra’ila ta zahiri a Babila na tsawon shekaru saba’in, da bautar Isra’ila ta ruhaniya a Babila ta ruhaniya na tsawon shekaru dubu ɗaya da ɗari biyu da sittin.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Ikilisiyar Allah a duniya ta kasance cikin bauta hakika a tsawon wannan dogon lokaci na tsanantawa marar sassauci, kamar yadda ’ya’yan Isra’ila suka kasance a riƙe cikin bauta a Babila a lokacin zaman gudun hijira.” Prophets and Kings, 714.

Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.

Saboda haka, Miller bai ga wata matsala ba wajen musanya cikar annabce-annabce da suka fi bayyana Roma ta arna da Roma ta paparoma. Za mu ba da misalan wannan yayin da muke ci gaba, amma idan muka fahimci cewa Miller ya ɗauki Roma ta arna da Roma ta paparoma a matsayin mulki ɗaya, za mu iya fahimtar dalilin da ya sa Miller bai ga wata matsala ba da Yesu ya yi nuni da “abin ƙyama na kufai, wanda annabi Daniyel ya faɗa,” a matsayin cikar Roma ta arna, alhali kuwa har yanzu yana fahimtar furucin “abin ƙyama na kufai,” a cikin littafin Daniyel a matsayin alamar Roma ta paparoma. Miller bai iya ganin ikokin kufaita uku ba, kuma saboda wannan dalili tsarin annabce-annabcensa ya kasance mai iyaka, ko da yake daidai ne.

But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.

Amma ta yaya za mu fahimci rashin daidaiton cikar tarihin shekara ta 66 A.D., sa’ad da Roma arna ta kafa tutocinta a cikin tsattsarkan harabar haikalin, cikar annabcin Almasihu? Shin “abin banƙyama mai sa kufai, wanda annabi Daniyel ya faɗa,” alama ce ta Roma arna ko ta Roma ta papanci? Amsar wannan ruɗanin mai sauƙi ce ƙwarai idan ka gane akwai iko uku masu sa kufai, maimakon biyu. Ya kamata mu fara da sharhin Sister White game da cikar annabcin Almasihu na hallakar Urushalima.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “A cikin gicciye Almasihu da Yahudawa suka yi ne aka ƙunsa hallakar Urushalima. Jinin da aka zubar a kan Kalbari shi ne nauyin da ya nutsar da su cikin halaka, ga wannan duniya da kuma ga duniya mai zuwa. Haka kuma zai kasance a babbar rana ta ƙarshe, sa’ad da hukunci zai sauko a kan masu ƙin yardar Allah. Almasihu, dutsen tuntuɓensu, zai bayyana gare su a sa’an nan a matsayin dutse mai fansa. Ɗaukakar fuskarsa, wadda ga masu adalci rai ce, ga mugaye kuwa za ta zama wuta mai cinyewa. Saboda an ƙi ƙauna, an rena alheri, mai zunubi zai hallaka.”

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

> “Ta wurin misalai masu yawa da gargaɗi da aka maimaita, Yesu ya nuna abin da zai zama sakamakon Yahudawa na ƙin Ɗan Allah. A cikin waɗannan kalmomi yana magana ne ga dukan waɗanda, a kowane zamani, suke ƙin karɓe shi a matsayin Mai Fansarsu. Kowane gargaɗi domin su ne. Haikalin da aka ƙazantar, ɗan marar biyayya, manoma maƙaryata, magina masu reni, suna da makamancinsu a cikin ƙwarewar kowane mai zunubi. Sai dai in ya tuba, hukuncin da waɗannan suka yi annabci a kai zai zama nasa.” The Desire of Ages, 600.

When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.

Sa’ad da Bulus ya bayyana sauyin daga zahiri zuwa na ruhaniya, ya nuna cewa ya faru ne a lokacin gicciye, kuma ya kamata a lura cewa halakar Urushalima tana da alaƙa kai tsaye da gicciye. Halakar zahirin Urushalima wadda aka fara aiwatarwa ta wurin zahirin Babila, an aiwatar da ita a karo na ƙarshe ta wurin zahirin Roma, gama Yesu kullum yana wakiltar ƙarshe tare da farko. Taka Wuri Mai Tsarki da rundunar da ta fara da ikon arna na Babila, ta ƙare da ikon arna na Roma.

The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.

Taka birnin Urushalima ta ruhaniya da aka yi a ruhaniyance, Roma ta papanci ce ta aiwatar da shi; kuma duka waɗannan lokuta biyu na tattakewar (ta zahiri da ta ruhaniya) suna wakiltar tattakewar mutanen Allah da iko na uku mai hallakarwa, wanda dangane da Roma ake kira Roma ta zamani.

There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.

Akwai iko uku na kufantarwa, waɗanda kowannensu yake tsananta wa mutanen Allah. Dodon arna, sai dabbar teku ta Katolika, wadda kuma dabbar ƙasa ta Amurka (annabin ƙarya) ta biyo baya. An wakilci arna ta wurin ikokin arna dabam-dabam waɗanda suka tattake Isra’ila ta zahiri. Sai kuma Papanci ya tattake Isra’ila ta ruhaniya har shekara dubu ɗaya da ɗari biyu da sittin daga 538 zuwa 1798. Haɗin kai na ninki uku na dodon, dabbar da annabin ƙarya shi ne Romawa ta zamani, kuma ita ma tana tattake mutanen Allah a lokacin “awa” ta rikicin dokar Lahadi. Haka kuma an wakilta ikokin kufantarwa uku na dodon, dabbar da annabin ƙarya a matsayin Romawa arna, Romawa ta Papanci, da Romawa ta zamani.

In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.

A bisa ga Ru’ya ta Yohanna sura ta goma sha bakwai, arna shi ne sarakuna huɗu na farko; sarki na biyar kuwa shi ne papacy, sarki na shida da na bakwai da na takwas kuma su ne haɗin kai na ɓangarori uku na Roma ta zamani.

> And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.

> Kuma akwai sarakuna bakwai: biyar sun fāɗi, ɗaya yana nan, ɗayan kuma bai riga ya zo ba; kuma sa’ad da ya zo, dole ne ya daɗe ɗan ƙanƙanin lokaci. Kuma dabbar da ta kasance, amma yanzu ba ta nan, ita ce ta takwas, kuma tana daga cikin bakwai ɗin, kuma tana tafiya zuwa hallaka. Ru’ya ta Yohanna 17:10, 11.

In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).

Dangane da sura ta biyu ta Daniyel, arna su ne dukan masarautu huɗu tun daga Babila ta zahiri har zuwa Roma ta zahiri. Babila ta ruhaniya ita ce papanci (kan zinariya), kuma haɗin kai mai ninki uku na macijin, dabbar, da annabin ƙarya (Roma ta zamani), ana wakilta shi ta wurin haɗin kai mai ninki uku na Mediya-Farisa ta ruhaniya, Girka ta ruhaniya, da Roma ta ruhaniya (wadda aka warkar da raunin mutuwarta).

When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.

Sa’ad da Yesu ya yi nuni ga “abin ƙyama mai jawo lalacewa, wanda annabi Daniyel ya faɗa,” yana tantance wata takamaiman “alama” ce da ya wajaba Kiristoci su gane a kowane ɗaya daga cikin Romawa uku. Roma ta arna, Roma ta papanci, da Roma ta zamani duk suna tsananta wa mutanen Allah. Wannan tsanantawar an wakilta ta cikin annabci a matsayin tattake Wuri Mai Tsarki da runduna. Yesu ya bayar da gargaɗi game da kusantar wannan tsanantawa ga kowane ɗaya daga cikin lokuta uku na tsanantawa. Sa’ad da aka sa “alamar” ikon Roma a cikin Wuri Mai Tsarki, lokacin gudu daga Urushalima ya riga ya yi. Yesu ba ya amfani da furucin Daniyel na “abin ƙyama mai jawo lalacewa” a matsayin alamar wata ikon duniya ba, sai dai a matsayin alamar da Kiristoci suke bukatar su gane.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.

> “Yesu ya bayyana wa almajiran da suke saurare hukuncin da zai sauko a kan Isra’ila mai ridda, musamman kuma azabar ramuwar adalci da za ta zo musu saboda ƙin amincewarsu da Almasihu da kuma gicciye Shi. Alamomi marasa ruɗani za su riga wannan mummunan ƙarshe. Sa’ar da ake tsoro za ta zo ba zato ba tsammani kuma da sauri. Kuma Mai-Ceto ya gargadi mabiyansa cewa: ‘Saboda haka sa’ad da kuka ga abin ƙyama na hallaka, wanda annabi Daniyel ya faɗa, yana tsaye a wuri mai tsarki, (mai karatu, bari ya gane:) sai waɗanda suke a Yahudiya su gudu zuwa duwatsu.’ Matiyu 24:15, 16; Luka 21:20, 21. Sa’ad da tutocin bautar gumaka na Romawa za a kafa su a ƙasa mai tsarki, wadda ta miƙa har wasu furlong a wajen katangar birnin, sai mabiyan Almasihu su nemi tsira ta wurin gudu. Sa’ad da aka ga alamar gargaɗin, waɗanda za su tsira kada su yi jinkiri ko kaɗan. A duk ƙasar Yahudiya, haka nan kuma a Urushalima kanta, dole ne a yi biyayya nan da nan ga alamar gudu. Wanda ya faru yana kan bene bai kamata ya sauko cikin gidansa ba, ko da domin ceton taskokinsa mafi daraja. Waɗanda suke aiki a gonaki ko gonakin inabi kada su ɗauki lokaci su komo domin ɗaukar mayafin waje da suka ajiye a gefe yayin da suke wahala a zafin rana. Kada su yi ko ƙanƙanin jinkiri, domin kada a haɗa su cikin hallaka ta gama-gari.” The Great Controversy, 25.

In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.

A cikin wannan sashe Sister White ta bayyana “abomination of desolation” a matsayin “alama marar shakka,” wadda aka wakilta ta wurin “tutocin gumaka na Romawa,” waɗanda suka kafa “a cikin ƙasa mai tsarki” ta haikalin. Yesu bai yi amfani da “abomination of desolation” ba domin ya wakilci ko ɗaya daga cikin ikon Roma ta arna ko ta Roma ta papacy, sai dai a matsayin “alama.” Sa’ad da aka kafa wannan “alama” a cikin ƙasa mai tsarki ta haikalin, ya kamata Kiristoci su gudu daga Urushalima “don kada a haɗa su cikin hallakar gaba ɗaya.” Sister White ta ci gaba daga baya a cikin wannan sashe ɗaya, ta kuma bayyana cewa annabcin Almasihu da ya bayyana hallakarwar yana da cika fiye da ɗaya.

> “The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.

> “Annabcin Mai Ceto game da ziyarar shari’u a kan Urushalima zai sami wani cika kuma, wanda wannan mummunar hallakar ta kasance inuwarsa marar ƙarfi kaɗai. A cikin ƙaddarar birnin zaɓaɓɓe za mu iya hango hukuncin duniyar da ta ƙi jinƙan Allah, ta kuma tattake dokarsa. Baƙaƙe ne tarihin baƙin cikin ɗan’adam da duniya ta shaida cikin dogayen ƙarnukan laifinta. Zuciya kan yi ciwo, tunani kuma ya raunana wajen yin nazari a kansu. Mummuna ƙwarai sakamakon ƙin amincewa da ikon Sama ya kasance. Amma wani abin gani da ya fi wannan duhu an gabatar a cikin wahayi game da nan gaba. Rubuce-rubucen zamanin da suka shuɗe,—dogon jerin tarzoma, rikice-rikice, da juyin juya hali, da ‘yaƙin mayaƙi … tare da ruɗanin amo, da tufafi birgima cikin jini’ (Ishaya 9:5),—mene ne waɗannan, idan aka kwatanta da firgicin wannan rana sa’ad da za a janye Ruhun Allah mai hanawa gaba ɗaya daga miyagu, ba zai ƙara riƙe fashewar sha’awar ɗan’adam da fushin Shaiɗan a cikin kamewa ba! A sa’an nan duniya za ta ga, fiye da kowane lokaci a baya, sakamakon mulkin Shaiɗan.”

> “But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.

> “Amma a wancan yini, kamar a lokacin hallakar Urushalima, za a ceci mutanen Allah, kowane mutum da za a same shi rubuce a cikin masu rai. Ishaya 4:3. Almasihu ya bayyana cewa zai zo a karo na biyu domin ya tattara amintattunsa zuwa gare Shi: ‘Sa’an nan kuwa dukan kabilun duniya za su yi makoki, kuma za su ga Ɗan mutum yana zuwa a kan gajimare na sama da iko da ɗaukaka mai girma. Kuma zai aiki mala’ikunsa tare da ƙarar ƙaho mai girma, su kuma tattara zaɓaɓɓunsa daga kusurwoyi huɗu na duniya, daga wannan iyakar sama har zuwa waccan.’ Matiyu 24:30, 31. Sa’an nan waɗanda ba su yi biyayya ga bishara ba za a hallaka su da numfashin bakinsa, a kuma rusa su da hasken zuwansa. 2 Tassalunikawa 2:8. Kamar Isra’ila ta dā, mugaye sukan hallaka kansu; sukan fāɗi saboda muguntarsu. Ta wurin rayuwar zunubi, sun sa kansu suka fita ƙwarai daga jituwa da Allah, halayensu kuma sun gurɓace ƙwarai da mugunta, har bayyanar ɗaukakarsa ta zama musu wuta mai cin ƙonawa.”

> “Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.

> “Bari mutane su yi hankali kada su yi sakaci da darasin da aka isar musu a cikin kalmomin Almasihu. Kamar yadda Ya gargadi almajiransa game da halakar Urushalima, yana ba su alamar rugujewar da ke gabatowa, domin su samu damar tserewa; haka kuma Ya gargadi duniya game da ranar halaka ta ƙarshe, kuma Ya ba su alamu na kusantowarta, domin duk waɗanda suke so su gudu daga fushin da ke zuwa. Yesu ya furta cewa: ‘Za a yi alamu a rana, da wata, da taurari; kuma a bisa duniya za a yi ƙuncin al’ummai.’ Luka 21:25; Matiyu 24:29; Markus 13:24–26; Ru’ya ta Yohanna 6:12–17. Waɗanda suka ga waɗannan alamomin da ke gabatar da zuwansa, su ‘sani cewa ya yi kusa, har ma a ƙofofi.’ Matiyu 24:33. ‘Saboda haka ku yi tsaro,’ su ne kalmominsa na gargaɗi. Markus 13:35. Waɗanda suka kula da gargaɗin ba za a bar su cikin duhu ba, har wannan rana ta riske su ba zato ba tsammani. Amma ga waɗanda ba za su yi tsaro ba, ‘ranar Ubangiji haka take zuwa kamar ɓarawo da dare.’ 1 Tasalonikawa 5:2–5.” The Great Controversy, 36, 37.

When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.

Lokacin da ’Yar’uwa White ta rubuta waɗannan kalmomi, har yanzu akwai cika na nan gaba game da hallakar Urushalima. Hukuncin ramuwar gayya da za a aiwatar a kan Roma ta zamani (maciji, dabbar, da annabin ƙarya), a ƙarshen duniya, yana wakiltar faɗuwar ƙarshe ta Babila ta ruhaniya, amma Babila ta ruhaniya (paparoma) ta riga ta taɓa faɗuwa sau ɗaya a shekara ta 1798. Hallakar Urushalima tana wakiltar hukuncin ramuwar gayya na Allah a kan coci mai ridda.

The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.

Halakar Urushalima a cikin shekaru uku da rabi daga AD 66 zuwa AD 70 tana zama alama ta rushewar hukuncin ramawar Allah a ƙarshen duniya da za a kawo a kan Roma ta zamani (macijin, dabbar da annabin ƙarya). Kewaye da halakar Urushalima, wadda arna suka aiwatar daga AD 66 har zuwa AD 70, ta ɗauki daidai shekaru uku da rabi.

The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.

Kawanyar da halakar Urushalima ta ruhaniya wadda tsarin papanci ya aiwatar ta ɗauki shekaru uku da rabi na annabci, daga 538 har zuwa 1798. Waɗannan misalai biyu suna wakiltar kawanya da halakar Urushalima a cikin “sa’a” ta rikicin dokar Lahadi wanda Roma ta zamani za ta haddasa. Ta ƙarshe cikin halakoki uku na Urushalima ana juya ta baya, kamar yadda aka wakilta a cikin littafin Daniel.

The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.

Littafin Daniyel ya fara ne da Babila ta ci Urushalima da yaƙi ta kuma hallaka ta, kuma ya ƙare da hallakar Babila da nasarar Urushalima. A cikin kowane ɗaya daga cikin yaƙe-yaƙen nan uku, an ba Kiristoci wata alama da ta sanar da su su gudu daga yaƙin da ke zuwa. A shekara ta AD 66, wannan ya kasance sa’ad da rundunonin Roma arna suka kafa tutocinsu (tutocin yaƙinsu) a tsattsarkan filin Wuri Mai Tsarki. A shekara ta 538, wannan ya kasance sa’ad da aka bayyana “mutumin zunubi,” yana zaune a cikin haikalin Allah (cocin Kirista), yana nuna kansa cewa shi Allah ne, sa’ad da ya zartar da dokar Lahadi a Majalisar Orleans a wannan shekara. Tilasta kiyaye Lahadi shi ne abin da papacy ke bayyana a matsayin hujjar ikonsu a kan duniyar Kirista, domin suna jayayya (daidai ne) cewa babu wani goyon baya ga bautar Lahadi a cikin Kalmar Allah, kuma gaskiyar cewa su ne suka kafa Lahadi a matsayin ranar ibada a cikin Kiristanci hujja ce cewa ikon al’adunsu da ɗabi’unsu na arna ya fi Littafi Mai Tsarki girma.

In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.

A cikin shekara ta 538, ya wajaba Kiristoci su rabu da cocin Roma, ba kawai domin ba ta kasance cocin Kirista na gaskiya ba, amma kuma domin an kafa alamar ikon papacy a cikin tsattsarkan filin cocin Allah. Sister White ta fayyace tsarin rabuwa na wannan tarihin wanda ya fara lokacin da cocin Allah ta gudu zuwa jejin har na shekaru dubu ɗaya da ɗari biyu da sittin.

> “But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.

> “Amma babu haɗin kai tsakanin Yariman haske da yariman duhu, kuma ba za a taɓa samun haɗin kai tsakanin mabiyansu ba. Sa’ad da Kiristoci suka yarda su haɗu da waɗanda ba su wuce rabin tuba daga arna ba, sai suka shiga tafarkin da ya ƙara nisantar da su daga gaskiya ƙwarai da gaske. Shaiɗan ya yi murna ƙwarai da ya yi nasara wajen ruɗin wannan babban adadi na mabiyan Almasihu. Sa’an nan ya ƙara karkatar da ikonsa a kansu sosai, ya kuma zuga su su tsananta wa waɗanda suka kasance masu aminci ga Allah. Babu waɗanda suka fi fahimtar yadda za a yi hamayya da bangaskiyar Kirista ta gaskiya kamar waɗanda a dā suka taɓa kasancewa masu kāre ta; kuma waɗannan Kiristoci masu ridda, suna haɗuwa da abokan zamansu masu rabin arna, suka karkata yaƙinsu zuwa ga muhimman ginshiƙai na koyarwar Almasihu mafi ainihi.”

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “An bukaci gwagwarmaya mai tsanani ga waɗanda za su kasance masu aminci su tsaya da ƙarfi gāba da ruɗe-ruɗe da abubuwan ƙyama waɗanda aka ɓoye cikin tufafin firistoci aka kuma shigar da su cikin ikkilisiya. Ba a karɓi Littafi Mai Tsarki a matsayin ma’aunin bangaskiya ba. An kira koyarwar ’yancin addini bidi’a, kuma waɗanda suka tsaya a kanta aka ƙi aka kuma tsananta musu.

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

> “Bayan dogon rikici mai tsanani, ƙananan masu aminci suka yanke shawarar warware duk wata haɗin kai da cocin da ta yi ridda, idan har ta ci gaba da ƙin ’yantar da kanta daga ƙarya da bautar gumaka. Sun ga cewa rabuwa cikakkiyar larura ce idan za su yi biyayya ga maganar Allah. Ba za su kuskura su jure wa kurakurai masu hallaka ga rayukansu ba, ko kuma su kafa misali wanda zai jefa bangaskiyar ’ya’yansu da ’ya’yan ’ya’yansu cikin haɗari. Domin su tabbatar da salama da haɗin kai, sun kasance a shirye su yi kowace sassauci da ya yi daidai da aminci ga Allah; amma sun ji cewa ko salama ma za a saya ta da tsada ƙwarai idan an same ta da sadaukar da ƙa’ida. Idan za a iya samun haɗin kai ne kawai ta wurin sulhunta gaskiya da adalci, to, bari a sami saɓani, har ma da yaƙi.” The Great Controversy, 45.

We will continue these thoughts in the next article.

Za mu ci gaba da waɗannan tunani a maƙala ta gaba.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> “Madawwamiya tana miƙewa a gabanmu. Labulen yana dab da a ɗage. Mu da muke riƙe da wannan matsayi mai tsanani, mai nauyi na alhaki, mene ne muke yi, mene ne muke tunani a kai, har muke manne wa son jin daɗin kanmu na son sauƙi, alhali rayuka suna hallaka kewaye da mu? Shin zukatanmu sun zama ƙaƙƙarfa ƙwarai? Ba za mu iya ji ko fahimta ba cewa muna da aikin yi domin ceton waɗansu? ’Yan’uwa, kuna cikin rukunin waɗanda suke da idanu amma ba sa gani, kuma suke da kunnuwa amma ba sa ji? A banza ne Allah ya ba ku sanin nufinsa? A banza ne ya aiko muku da gargaɗi sau da sau? Kuna gaskata ayoyin gaskiyar madawwamiya game da abin da yake gab da aukuwa a kan duniya, kuna gaskata cewa hukunce-hukuncen Allah suna rataye a bisa mutane, kuma har yanzu kuna iya zama cikin jin daɗi, ragwaje, marasa kulawa, masu son nishaɗi?”

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.

> “Yanzu ba lokaci ba ne ga mutanen Allah su kafa ƙaunarsu ko su tara taskarsu a duniya. Lokacin kuma bai yi nisa ba, sa’ad da, kamar almajiran farko, za a tilasta mana mu nemi mafaka a wurare kufai da keɓantattu. Kamar yadda kewaye Urushalima da rundunonin Romawa suka zama alamar gudu ga Kiristocin Yahudiya, haka ma karɓar iko da al’ummarmu za ta yi a cikin dokar tilasta kiyaye Asabar ta papanci zai zama gargaɗi gare mu. A sa’an nan ne zai zama lokaci mu bar manyan birane, a shirye-shiryen barin ƙanana domin gidaje masu natsuwa a ɓoyayyun wurare a cikin duwatsu. Kuma yanzu, maimakon neman gidaje masu tsada a nan, ya kamata mu kasance muna shirin komawa ƙasa mafi alheri, wato ta sama. Maimakon mu kashe dukiyarmu wajen gamsar da kai, ya kamata mu koyi yin tanadi. Kowace baiwa da Allah ya ba da aron amfani dole ne a yi amfani da ita domin ɗaukakarsa wajen bayar da gargaɗi ga duniya. Allah yana da aikin da abokan aikinsa za su yi a cikin birane. Dole ne a ci gaba da tallafa wa mishan-mishan ɗinmu; dole ne a buɗe sababbin mishan-mishan. Don a ciyar da wannan aiki gaba cikin nasara, ba zai yiwu ba tare da ɗan ƙaramin kashe kuɗi ba. Ana bukatar gidajen sujada, inda za a gayyaci mutane su ji gaskiyoƙin da suka dace da wannan lokaci. Domin wannan maƙasudi ne ƙwarai Allah ya danƙa jari a hannun masu kula da abin da Ya ba su. Kada ku ɗaure dukiyarku a cikin harkokin duniya, har ya zama wannan aiki ya sami cikas. Ku fito da dukiyarku inda za ku iya sarrafa ta domin amfanin aikin Allah. Ku aika da taskokinku gaba kafin ku zuwa sama.” Testimonies, volume 5, 464.

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