In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.
A cikin shekara ta 1844, Furotestocin Amurka suka janye daga motsin Millerite, kuma suka ɗauki matsayinsu na annabci a matsayin ’yar Babila, kamar yadda Yerobowam ya kasance abin kwaikwayo sa’ad da ya kafa tsarin sujada na jabu lokacin da kabilunsa goma na arewa suka rabu da masarautar kudu ta Yahuza. ’Yan maruƙa biyu na zinariya na Yerobowam, ɗaya a cikin birnin Betel (ma’ana “gidan Allah”/Ikkilisiya), ɗayan kuma a Dan (ma’ana shari’a/Jiha) sun kasance abin kwaikwayon tsarin ƙarya na Ikkilisiya da Jiha wanda yake zama abin kwaikwayon Amurka. Dukan sassan tsarin jabu na ikkilisiya da jiha na Yerobowam an tsara su ne bisa ga wannan tsarin ɗaya tak da aka kafa a cikin tawayen Haruna. Saboda haka, tsarin sujada na jabu na Yerobowam ya kasance surar tsarin sujada na jabu na Haruna.
Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.
Tsarin jabu na Yerobowam ya wakilci tsarin bauta da Furotesta suka ɗaukaka sa’ad da ta rabu da motsin mala’ika na farko ta kuma zama ’ya, ko kuma siffar dabbar Roma ta papanci. A daidai lokacin da aka kafa tsarin jabu na Yerobowam, wani annabi daga Yahuza ya fuskanci bagadensa da tsarin bautarsa na ƙarya. A shekara ta 1844, a daidai farkon rawar da Furotestanci mai ridda ya taka wajen kafa wani tsarin bauta da aka wakilta a matsayin ’yar Roma, Milleriyawa, ta wurin bangaskiya, suka shiga Wuri Mafi Tsarki na haikalin sama, suka kuma gane Asabar, ta haka kuwa suka wakilci tsawatarwa ta annabci ga ’ya’yan Roma, waɗanda suka zaɓi su ci gaba da kiyaye alamar ikon Roma—bautar Lahadi.
The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.
Annabin Yahuza wanda ya fuskanci Yerobowam, a can kuma a wannan lokaci ya furta wani annabci.
And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.
Sai ya yi kira da gāba da bagaden da maganar Ubangiji, ya ce, Ya bagade, bagade, ga abin da Ubangiji yana cewa: Duba, za a haifi wani yaro ga gidan Dawuda, sunansa Yosiya; kuma a kanka zai miƙa firistocin masujadan tuddai waɗanda suke ƙona turare a kanka, kuma za a ƙone ƙasusuwan mutane a kanka. Kuma a wannan rana ya bayar da wata alama, yana cewa, Wannan ce alamar da Ubangiji ya faɗa; ga shi, bagaden zai tsage, kuma tokar da take a kansa za a zubar. 1 Sarakuna 13:2, 3.
The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.
Annabcin ya ƙunshi ninka kalmar “bagade.” Ninka kalma ko jimla a cikin annabci yana wakiltar alamar saƙon mala’ika na biyu, ta haka yana fayyace shekarar 1844, sa’ad da mala’ika na biyu ya iso kuma Furotestantanci ya faɗi, ya zama ‘ya ga Babila. A daidai wannan lokaci annabin ya bayar da alama, kamar yadda Milleriyawa a shekara ta 1844 suka gane alamar Asabar. Kamar yadda Yerobowam ya yi wa annabin barazana a cikin ayoyin da suka biyo baya, hannunsa ya shanye, ta haka yana nuni ga alamar Babila da ake tilastawa a goshi ko a hannu, wadda idan an karɓe ta a ruhaniya take nakasa mutum har abada.
For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.
Domin wannan nazari, muna la’akari da annabcin da annabin ya gabatar, yana bayyana cewa, “za a haifa wa gidan Dawuda yaro, sunansa Yosiya; kuma a kanka ne zai miƙa firistocin masujadan tuddai waɗanda suke ƙona turare a kanka, za a kuma ƙone ƙasusuwan mutane a kanka.” Yosiya na nufin “tushen Allah”, kuma yana wakiltar tushen Addinin Adventist waɗanda aka gina a cikin ainihin tarihin da aka yi wa misali da ƙaddamarwar Yerobowam ta tsarin bautarsa na ƙarya. A kan tsarin bautar ƙarya da Yerobowam ya kafa, Yosiya zai hukunta firistocin da suka jagoranci bautar jabu.
The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.
Annabin ya yi wa umarnin Ubangiji rashin biyayya cewa kada ya komo ta hanyar da ya bi ya je bikin naɗa Yerobowam, kuma kada ya ci ko ya sha a Betel. Sa’ad da ya ci abincin annabin ƙarya na Betel, an kafa shi a matsayin alamar mutuwar da za a kawo a kan waɗanda, bayan 1844, za su zaɓi su koma su ci koyaswar da hanyoyin ƙarya na annabci na Furotestantcin ridda, kamar yadda tawayen 1863 ya wakilta. Gadon mutuwar waɗanda suka yi tawaye a 1863 zai zama wannan gado na mutuwa ɗaya da na annabin ƙarya na Betel. Gadon mutuwar Furotestantcin ridda shi ne tarihin Agusta 11, 1840 har zuwa 1844, sa’ad da su, mutanen Allah da aka taɓa zaɓa, aka wuce su, suka zama ’ya’yan mata na Roma. Gadon mutuwar Adventism na Lawodikiya kuma zai kasance tsakanin ranar da mala’ikan nan mai ƙarfi ya sauko a ranar 11 ga Satumba, 2001, kamar yadda ya yi a 1840, da kuma sa’ar babbar girgizar ƙasa, wadda ke wakiltar dokar Lahadi mai zuwa nan ba da daɗewa ba.
On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.
A ranar 11 ga Satumba, 2001, aka fara hatimtar dubu ɗari da arba’in da huɗu, kuma mala’ikan ya fara wucewa ta cikin Urushalima yana sa alama a goshin waɗanda suke huci suna kuka saboda abubuwan banƙyama da ake yi a cikin ƙasar (Amurka), da kuma cikin ikkilisiya (Adventisancin Laodikiya). A ranar 11 ga Satumba, 2001, zunuban ubanni, waɗanda mugayen abubuwan banƙyama huɗu na Ezekiyel suka wakilta, suka zama gaskiyoyin gwaji na yanzu a cikin aikin hatimtawa wanda a sa’an nan ya fara.
The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.
Jarabawar shekara ta 1863 ta shafi tubalan asalin motsin Millerite kamar yadda aka wakilta su ta wajen “sau bakwai,” na Littafin Firistoci ashirin da shida, waɗanda aka ƙi amincewa da su a shekara ta 1863. Jarabawar ta ƙunshi yarda ko rashin yarda a komo ga tsoffin hanyoyin Irmiya domin a sami hutun ruwan sama na ƙarshe. Jarabawar shekara ta 1888 kuwa, ita ce saƙon zuwa ga ikkilisiyar Laodicea kamar yadda Dattawa Jones da Waggoner suka kawo shi, wanda kuma shi ne saƙon barata ta wurin bangaskiya.
In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.
A shekara ta 1856, saƙon zuwa Laodicea ya fara isa cikin ƙungiyoyin Milleriyawa, kuma ya zo tare da ƙarin haske na “lokatai bakwai,” amma duka ƙwarewar da magungunan da ke cikin saƙon zuwa Laodicea suke wakilta, da kuma saƙon tarihin annabci, an ƙi su a shekara ta 1863. Wannan ƙwarewar an wakilta ta wurin wahayi (mareh) na “bayyanuwa”, da kuma wahayin (chazon) na “tarihin annabci” waɗanda duka aka ƙi. Duka waɗannan wahayi biyu sun sami cikar su a ranar 22 ga Oktoba, 1844, kuma shekara goma sha tara bayan haka aka ƙi su duka, gama Yesu kullum yana daidaita ƙarshe da farkon.
On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.
A ranar 11 ga Satumba, 2001, gwajin tawaye na 1863 da 1888 ya sāke zama gaskiyar gwaji, domin dukkansu suna da alaƙa da tsoffin hanyoyin Irmiya. A wannan kwanan wata saƙon ruwan sama na ƙarshe ya iso, kuma gwajin 1919 ma ya iso, domin a 1919 an gabatar da bisharar ƙarya ta wani Almasihu da ba shi da wata mahimmancin annabci a matsayin saƙon “salama da kwanciyar rai” na jabu. Sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko a ranar 11 ga Satumba, 2001, ayoyi na ɗaya zuwa uku sun cika, kuma ayoyi na ɗaya zuwa uku suna wakiltar saƙon “murya ta farko”.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Yanzu kuma ga maganar da na faɗa cewa za a share New York da igiyar ruwa mai ƙarfi? Wannan ban taɓa faɗa ba. Na dai ce, sa’ad da nake kallon manyan gine-ginen da ake ta ginawa a can, bene a kan bene, ‘Wane irin mugayen al’amura ne za su faru sa’ad da Ubangiji zai tashi ya girgiza duniya ƙwarai! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan babi na goma sha takwas na Ru’ya ta Yohanna gargadi ne game da abin da ke zuwa bisa duniya. Amma ba ni da wani haske na musamman dangane da abin da ke zuwa a kan New York, sai dai na san cewa wata rana manyan gine-ginen da ke can za a rushe su ta wurin juyawa da jujjuwar ikon Allah. Daga hasken da aka ba ni, na san cewa halaka tana cikin duniya. Kalma ɗaya daga Ubangiji, taɓawa ɗaya ta ikonsa mai girma, kuma waɗannan manyan gine-gine za su fāɗi. Al’amura za su faru masu ban tsoro ƙwarai, irin waɗanda ba za mu iya tunaninsu ba.” Review and Herald, 5 ga Yuli, 1906.
With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.
Da isowar mala’ikan Wahayi sura ta goma sha takwas, ruwan sama na ƙarshe ya fara yayyafawa, kuma “muhawarar annabci” da aka wakilta a Habakkuk sura ta biyu ta fara. Muhawarar ta shafi hanyoyi biyu na fahimtar annabcin Littafi Mai Tsarki, da kuma saƙon ruwan sama na ƙarshe na ƙarya da na gaskiya. Muhawarar tana ƙarewa sa’ad da “murya ta biyu” ta Wahayi sura ta goma sha takwas ta iso, ta kuma bayyana farkon hukuncin zartarwa na Allah a kan Babila ta zamani, ta kuma kira sauran garken Allah su fito daga Babila. Isowar murya ta biyu tana nuna ƙarshen tarihin hatimtawar mutum dubu ɗari da arba’in da huɗu, wanda ƙazanta ta huɗu ke wakilta, wadda kuma ita ce wakilcin tsara ta huɗu kuma ta ƙarshe ta Adventism na Laodicea tana rusunawa ga rana, a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba.
The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.
Gadon mutuwar Furotesta mai ridda, tsakanin saukowar mala’ikan da ƙofar da aka rufe ta 1844, ya kasance misali na gadon mutuwar Adventism na Laodikiya tsakanin saukowar mala’ikan da ƙofar da aka rufe ta dokar Lahadi mai zuwa nan ba da daɗewa ba. An binne annabin daga Yahuza a kabari ɗaya da annabin ƙarya na Betel, kuma sa’ad da sarki Yosiya ya fara gyaransa, ya tsaya a gaban wannan kabarin ɗin. Gyaran sarki Yosiya, wanda sunansa yake wakiltar “tushen Allah”, ya fara ne sa’ad da Allah ya fara jagorantar mutanensa na kwanaki na ƙarshe su koma ga tushen a ranar 11 ga Satumba, 2001. Gyaran nasa ya riga ya fara ne sa’ad da aka ɗauki aikin maido da haikalin.
And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.
Sai ya faru a shekara ta goma sha takwas ta mulkin sarki Yosiya, cewa sarkin ya aiki Shafan ɗan Azaliya, ɗan Meshullam, magatakarda, zuwa gidan Ubangiji, yana cewa, Ka haura wurin Hilkiya babban firist, domin ya tattara azurfar da aka kawo cikin gidan Ubangiji, wadda masu tsaron ƙofa suka tara daga wurin jama’a. Sa’an nan su ba da ita ga hannun masu aikin da ke kula da gidan Ubangiji; su kuma ba da ita ga masu aikin da suke cikin gidan Ubangiji, domin a gyara ɓaraguzan gidan, ga masassaƙa, da magina, da masu sassaƙan dutse, kuma a sayi itace da duwatsun da aka sassaƙa domin a gyara gidan. Amma ba a yi musu lissafin kuɗin da aka ba da a hannunsu ba, domin sun yi aiki da aminci. Sai Hilkiya babban firist ya ce wa Shafan magatakarda, Na sami littafin Shari’a a cikin gidan Ubangiji. Sai Hilkiya ya ba Shafan littafin, shi kuwa ya karanta shi. Sai Shafan magatakarda ya zo wurin sarki, ya komo wa sarki da labari, ya ce, Bayinka sun tattara kuɗin da aka samu a cikin gidan, sun kuma ba da shi ga hannun masu aikin da ke kula da gidan Ubangiji. Sai Shafan magatakarda ya bayyana wa sarki, yana cewa, Hilkiya firist ya ba ni wani littafi. Sai Shafan ya karanta shi a gaban sarki. Sai ya faru, da sarki ya ji maganar littafin Shari’a, sai ya yage tufafinsa. Sai sarki ya umarci Hilkiya firist, da Ahikam ɗan Shafan, da Akbor ɗan Mikahiya, da Shafan magatakarda, da Asahiya bawan sarki, yana cewa, Ku je, ku nemi Ubangiji domina, da domin jama’a, da domin dukan Yahuza, game da maganar wannan littafi da aka samu; gama mai girma ne fushin Ubangiji da ya ƙuna a kanmu, domin ubanninmu ba su saurari maganar wannan littafi ba, su yi bisa ga dukan abin da aka rubuta game da mu. 2 Sarakuna 22:3–13.
The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.
Annabcin cewa za a haifi yaro mai suna Yosiya, yana fayyace ranar 11 ga Satumba, 2001, lokacin da mala’ikan nan mai ƙarfi ya sauko ya kuma jagoranci mutanensa na kwanaki na ƙarshe su koma ga tsofaffin hanyoyi. An riga an yi wa wannan saukowar alama ta misali ta wajen saukowar wannan mala’ika a ranar 11 ga Agusta, 1840. Duka saukowar biyu sun nuna cikar annabcin da ya shafi Musulunci. Mutumin tarihi wanda sunansa yake da alaƙa da ganowa tun da wuri, da kuma wallafa annabcin da aka yi tun da wuri game da cikar annabcin lokaci na Musulunci da ake samu a cikin Ru’ya ta Yohanna sura tara aya goma sha biyar, shi ne Yosiya.
In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.
A cikin saukowar mala’ikan Ru’ya ta Yohanna sura ta goma ko ta goma sha takwas duka biyun, an nuna alamar suna “Josiah”. Josiah Litch ya gabatar da saƙon Musulunci wanda ya cika a ranar 11 ga Agusta, 1840, kuma a ranar 11 ga Satumba, 2001 annabcin haihuwar wani yaro mai suna Josiah, wanda annabi marar biyayya ya riga ya bayyana a tarihin Yerobowam, ya cika a cikin Adventism na Laodikiya yayin da mala’ikan ya ja mutanensa na kwanaki na ƙarshe ya komo da su ga tarihin tushe inda arangamar annabi marar biyayya da Yerobowam ta kai ga cikar ta. Shaidar Littafi Mai Tsarki ta nuna annabcin wani Josiah mai zuwa, kuma sa’ad da tarihin da annabi marar biyayya ya wakilta ya maimaitu a 1844, annabcin da ya yi game da sunan ya sāke samun wuri cikin labarin annabci.
On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.
A ranar 11 ga Satumba, 2001, Zakin kabilar Yahuda ya jagoranci mutanensa na kwanaki na ƙarshe su koma ga tsoffin hanyoyin Irmiya, waɗanda suka wakilci shekaru arba’in da shida da Manzon Alkawari ya gina haikali domin ya zo cikinsa ba zato a ranar 22 ga Oktoba, 1844. Yosiya ya gano la’anar Musa sa’ad da ya fara aikin gyaran haikalin. Aikin dubu ɗari da arba’in da huɗu kuwa, Ishaya ya wakilta shi a matsayin aikin maidowa.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.
Za su kuma gina kufan daɗaɗɗu, za su tashe tsoffin lalatattun wurare, kuma za su gyara biranen da suka zama kufai, kufan ƙarnuka masu yawa. Ishaya 61:4.
The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.
Aikin Yosiya na gyarawa da maido da haikali shi ne aikin da Ishaya ya nuna cewa mutanen Allah na kwanaki na ƙarshe ne za su kammala, gama dukan annabawa sun fi magana game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu. Haka kuma wannan aiki an riga an misalta shi ta wurin waɗanda suka fito daga Babila a zamanin Ezra.
For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.
Gama mu bayi ne; duk da haka Allahnmu bai yashe mu cikin bautarmu ba, sai dai ya shimfiɗa mana jinƙai a gaban sarakunan Farisa, domin ya ba mu farfaɗowa, ya kafa gidan Allahnmu, ya gyara kufewarsa, kuma ya ba mu katanga a Yahuda da a Urushalima. Ezra 9:9.
The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.
Aikin da Ezra ya yi ya cika ne sa’ad da suka fito daga Babila, kuma yana wakiltar aikin maido da haikali da Josiah yake yi, aikin da Ishaya ya bayyana a matsayin na mutanen Allah na kwanaki na ƙarshe, kuma ya fara a ranar 11 ga Satumba, 2001. A cikin Ru’ya ta Yohanna ma, Yohanna ya kuma gano wannan aikin.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.
Sai muryar da na ji daga sama ta sāke yi mini magana, ta ce, Ka je ka ɗauki ƙaramin littafin nan da yake a buɗe a hannun mala’ikan nan mai tsaye a kan teku da kuma a kan ƙasa. Sai na tafi wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin. Sai ya ce mini, Ka karɓe shi, ka cinye shi; zai sa cikinka ya yi ɗaci, amma a bakinka zai yi zaƙi kamar zuma. Sai na ɗauki ƙaramin littafin daga hannun mala’ikan, na cinye shi; a bakina kuwa ya yi zaƙi kamar zuma, amma da na gama cin sa, cikina ya yi ɗaci. Sai ya ce mini, Dole ne ka sāke yin annabci a gaban al’ummai da yawa, da al’ummai daban-daban, da harsuna, da sarakuna. Sai aka ba ni sanda mai kama da ma’auni; mala’ikan kuma ya tsaya, yana cewa, Ka tashi, ka auna haikalin Allah, da bagaden, da waɗanda suke sujada a cikinsa. Amma bar harabar da take a waje da haikalin, kada ka auna ta; gama an ba Al’ummai ta: kuma za su tattake birni mai tsarki har wata arba’in da biyu. Kuma zan ba shaiduna biyu iko, za su yi annabci kwana dubu ɗaya da ɗari biyu da sittin, suna sanye da tufafin makoki. Ru’ya ta Yohanna 10:8–11:3.
In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”
A cikin wannan nassi Yohanna yana wakiltar Milleriyawa waɗanda suka ci saƙon da yake cikin hannun mala’ikan sa’ad da Ya sauko a ranar 11 ga Agusta, 1840, amma kuma suka sha ɗacin babban baƙin cikin ranar 22 ga Oktoba, 1844. Yana tsaye a wurin ɗacin wannan baƙin ciki na 1844, aka gaya wa Yohanna cewa shi, a matsayin alamar mutanen Allah na kwanaki na ƙarshe, dole ne ya maimaita abin da aka fuskanta wanda 1840 zuwa 1844 ya wakilta, ta haka yana nuni gaba zuwa ranar 11 ga Satumba, 2001, har kuma zuwa ga dokar Lahadi mai gabatowa nan ba da daɗewa ba. Aka gaya masa, “Lalle ne sai ka sāke yin annabci a gaban al’ummai da yawa, da ƙasashe, da harsuna, da sarakuna,” yana wakiltar yadda dukan duniya za ta haskaka sa’ad da mala’ikan ya sauko a Ru’ya ta Yohanna goma sha takwas, sa’ad da tarihin Ru’ya ta Yohanna sura ta goma ya sāke maimaituwa—“layi bisa layi.”
In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.
Dangane da tantance tarihin da za a maimaita lokacin da mutanen Allah na kwanakin ƙarshe za su sāke yin annabci, an gaya wa Yohanna ya “tashi ya auna” haikalin Allah. An fayyace “aunawarsa” a sarari, domin an sa shi cikin shekarar 1844, inda cikinsa ya yi ɗaci saboda baƙin cikin ranar 22 ga Oktoba. An gaya masa ya auna haikalin, amma ya bar farfajiyar, wadda aka sanar da shi tana wakiltar zamanin Al’ummai, lokacin da za su tattake farfajiyar har shekara dubu ɗaya da ɗari biyu da sittin. Shekaru dubu ɗaya da ɗari biyu da sittin ɗin sun ƙare a 1798. Yohanna zai fara aunawarsa a 1798, ya bar shekaru dubu ɗaya da ɗari biyu da sittin da suka gabata, inda aka tattake haikali na ruhaniya da Urushalima ta ruhaniya. Yana tsaye ne a bakin cikin 1844, saboda haka daga 1798 zuwa 1844 shekaru arba’in da shida ne. Waɗannan shekaru arba’in da shida suna wakiltar haikalin.
When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:
Sa’ad da Yahaya, kamar yadda mutanen Allah na kwanaki na ƙarshe za su sāke yin annabci, kamar yadda suka yi daga 1840 zuwa 1844, za su fara ne sa’ad da mala’ikan ya sauko a cikar wani annabci game da Musulunci. Aikinsu na sāke yin annabci zai bukaci aikin auna haikalin, kuma wannan aikin zai wakilci bincike cikin “tsoffin hanyoyi”, wato tarihin da “haikalin” ya wakilta, wanda ya fara a lokacin ƙarshe a 1798, ya kuma ƙare da babban baƙin ciki na 1844. Yayin da suka fara aikinsu na binciken tsoffin hanyoyin Irmiya, waɗanda su ne “haikalin shekaru arba’in da shida” na Yahaya, an sami la’anar Musa a cikin tarkacen da ya bazu ko’ina cikin haikalin, kuma annabcin Josiah mai zuwa ya cika. Aikin Josiah an kuma sāke bayyana shi ta wurin Ishaya:
And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.
Waɗanda za su fito daga gare ka kuma za su gina tsoffin kufai; za ka ɗaga harsashin tsararraki masu yawa; kuma za a kira ka, Mai gyaran ɓaraka, Mai maido da hanyoyi domin a zauna a cikinsu. Ishaya 58:12.
God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.
Mutanen Allah na kwanakin ƙarshe za su mayar da “hanyoyin da za a zauna a cikinsu,” waɗanda su ne “tsoffin hanyoyi” na Irmiya. Za su sāke gina tsoffin kufai da aka lalata, kamar yadda ma’aikata a tarihin Yoshiyahu da Ezra suke aiwatarwa. Za su yi amfani da tsarin “layi bisa layi,” gama ba kawai za su “tā da” tarihin tushe na Adventism ba, wanda haikalin da aka gina cikin shekara arba’in da shida yake wakilta, amma a cikin yin haka za su “tā da harsāsai na tsara masu yawa.” Za su gane cewa kowane motsin gyara yana wakiltar aikin tushe, cewa “layi bisa layi,” yana nuna harsāsan kwanakin ƙarshe daga 1798 zuwa 1844. Za su gyara “karya,” kuma wannan karyar tana wakiltar fashewar farko a cikin tukunya ko bango wadda ke buɗe hanya ga ƙarin masifa. “Karyar” da za a gyara ita ce tawayar 1863.
When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.
Sa’ad da Josiah ya iso a ranar 11 ga Satumba, 2001, mutanen Allah na kwanakin ƙarshe suka komo ga tsofaffin hanyoyin Irmiya, suka kuma fara auna tarihin Millerite. Suka gano “gibin.” Suka gane gaskiyar jauharan mafarkin Miller yayin da suke gina “tsoffin kufai.” Suka gano “sau bakwai,” kamar yadda Josiah ma ya yi, suka kuma maido da gaskiyar Littafin Firistoci ashirin da shida, ta haka kuwa suka ɗaga “lalacewar farko.” Sa’ad da suka maido da lalacewar “farko” da ta “ƙarshe” na Littafin Firistoci ashirin da shida, sai suka gane cewa ɗaya ta ƙare a shekara ta 1798, ɗayar kuma a 1844. Saboda haka aikinsu na ɗaga lalacewar farko shi ne ainihin “sandar” da aka ba Yohanna wadda ta ba shi damar auna haikalin.
The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.
Zakin kabilar Yahuza ya jagoranci mutanensa su koma ga tsofaffin hanyoyi, domin su sami saƙon ruwan sama na ƙarshe, kuma saƙon ruwan sama na ƙarshe shi ne saƙon Musulunci na annoba ta uku. Sa’ad da a ƙarshe suka gano alluna biyu masu tsarki na Habakkuk, kamar yadda aka wakilta a cikin jadawalai na majagaba na 1843 da 1850, suka ga cewa tushe ya ƙunshi “annoba uku” na Ru’ya ta Yohanna sura ta takwas, kuma annoba ta biyu ta riga ta ƙare a cikin tarihin tushe inda aka gina haikalin Milleriyawa. Sa’an nan suka fahimci cewa Zakin kabilar Yahuza ya riga ya kafa fahimtar ƙa’idar amfani sau uku na annabce-annabce, domin idan suka koma ga tsofaffin hanyoyi na Irmiya, su iya gane “hutun da wartsakarwa”, wato saƙon ruwan sama na ƙarshe na annoba ta uku, wanda aka bayyana kuma aka tabbatar tare da shaidu biyu na annoba ta farko da ta biyu.
We will continue this study in the next article.
Za mu ci gaba da wannan nazarin a talifi na gaba.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
“Maƙiyi yana neman karkatar da tunanin ’yan’uwanmu maza da mata daga aikin shirya mutane su tsaya a cikin waɗannan kwanaki na ƙarshe. Munafuncinsa na hikima an tsara su ne domin a janye tunane-tunane daga haɗarurruka da alhakin wannan sa’a. Suna ɗaukar hasken da Kristi ya zo daga sama ya ba Yohanna domin mutanensa a matsayin ba kome ba. Suna koyar da cewa al’amuran da suke gab da kasancewa a gabanmu ba su da isasshen muhimmanci da zai sa a ba su kulawa ta musamman. Suna mai da gaskiyar da ta fito daga sama marar amfani, suna kuma ƙwace wa mutanen Allah abin da suka taɓa fuskanta a dā, suna ba su a maimakonsa wata ilimin ƙarya.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
“‘Ga abin da Ubangiji ya ce, Ku tsaya a hanyoyi, ku duba, ku tambayi tsofaffin hanyoyi, inda hanya mai kyau take, ku yi tafiya a cikinta.’ Irmiya 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Kada kowa ya nemi yaga harsashen bangaskiyarmu—harsashen da aka aza tun farkon aikinmu ta wurin nazarin Kalmar cikin addu’a da kuma ta wurin wahayi. A kan waɗannan harsasai muka yi ta gini cikin shekaru hamsin da suka gabata. Mutane za su iya zaton cewa sun gano sabuwar hanya kuma cewa za su iya aza harsashi mafi ƙarfi fiye da wanda aka rigaya aka aza. Amma wannan babban ruɗi ne. Ba wani mutum da zai iya aza wani harsashi dabam face wanda aka rigaya aka aza.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“A da, mutane da yawa sun yi yunƙurin gina sabon bangaskiya, su kafa sababbin ƙa’idoji. Amma har yaushe gininsu ya tsaya? Ba da daɗewa ba ya rushe, gama ba a kafa shi a bisa Dutsen ba.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
“Shin, ba lalle ba ne almajiran farko su fuskanci maganganun mutane? Ashe, ba lalle ba ne su saurari koyarwar ƙarya, sa’an nan kuma, bayan sun yi kome, su tsaya da ƙarfi, suna cewa: ‘Ba mai iya aza wani harsashi dabam face wanda aka riga aka aza ba’? 1 Korintiyawa 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
“Saboda haka ya kamata mu riƙe farkon tabbacin bangaskiyarmu da ƙarfi har zuwa ƙarshe. Kalmomin iko Allah da Kristi sun aiko wa wannan jama’a, suna fito da su daga cikin duniya, dalla-dalla, zuwa cikin haske bayyananne na gaskiyar yanzu. Da leɓɓa da aka taɓa da wuta mai tsarki, bayin Allah sun yi shelar saƙon. Furucin allahntaka ya hatimce sahihancin gaskiyar da aka yi shela da ita.” Testimonies, juzu’i na 8, 296, 297.