Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Wa zai koyar da ilimi? Wa kuma zai sa ya fahimci koyarwa? Waɗanda aka yaye daga nono, waɗanda kuwa aka janye daga mama. Gama umarni sai ya kasance bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can: Gama da leɓɓa masu tangal-tangal da kuma wani harshe zai yi wa wannan jama’a magana. Waɗanda ya ce musu, Wannan shi ne hutun da za ku sa masu gajiya su huta; wannan kuma shi ne wartsakewa: duk da haka ba su so su saurara. Amma maganar Ubangiji ta zama a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a karye su, a kama su da tarko, a kuma cafke su. Saboda haka ku ji maganar Ubangiji, ku mutane masu ba’a, masu mulkin wannan jama’a da take a Urushalima. Domin kun ce, Mun ƙulla alkawari da mutuwa, kuma da lahira muna da yarjejeniya; sa’ad da bulalar da ke malalowa za ta ratsa, ba za ta zo kanmu ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin yaudara muka ɓoye kanmu: Saboda haka ga abin da Ubangiji Allah yana cewa, Duba, na kafa a Sihiyona dutse domin tushe, gwadadden dutse, dutse mai daraja na kusurwa, tabbataccen tushe: mai ba da gaskiya ba zai yi gaggawa ba. Haka kuma zan sa shari’a ta zama ma’auni, adalci kuma ya zama ma’aunin tsaye: ƙanƙara za ta share mafakar ƙarya, ruwaye kuma za su mamaye wurin ɓoyewa. Alkawarinku da mutuwa kuwa za a rushe shi, yarjejeniyarku da lahira kuma ba za ta tsaya ba; sa’ad da bulalar da ke malalowa za ta ratsa, sa’an nan za a tattake ku da ita. Ishaya 28:9–18.
In 1863, the scornful men that ruled Jerusalem began a progressive work of covering up Miller’s jewels and replacing them with counterfeit coins and jewels. In doing so they “made a covenant with death,” they “made lies” their “refuge and “hid” “under falsehood.” But they were to be tested with the last day message of the “rest” and the “refreshing,” which Peter speaks of in the book of Acts.
A cikin shekarar 1863, maza masu ba’a da suka yi mulki a Urushalima suka fara wani aiki na ci gaba na rufe jauharin Miller da maye gurbinsu da tsabar kuɗi na jabu da jauhari na ƙarya. Ta yin haka suka “ƙulla alkawari da mutuwa,” suka mai da “ƙarya” “mafakarsu,” kuma suka “ɓuya” “ƙarƙashin ƙarya.” Amma za a gwada su da saƙon kwanaki na ƙarshe na “hutun” da “wartsakewar,” wanda Bitrus ya ambata a cikin littafin Ayyukan Manzanni.
But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.
Amma waɗannan abubuwa, waɗanda Allah tun da farko ya bayyana ta bakin dukan annabawansa, cewa Almasihu zai sha wahala, haka ya cika su. Saboda haka ku tuba, ku komo, domin a shafe zunubanku, sa’ad da zamanan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko Yesu Almasihu, wanda aka riga aka yi muku wa’azi game da shi: wanda dole ne sama ta karɓe shi har zuwa zamanan maidowar dukan abubuwa, waɗanda Allah ya faɗa ta bakin dukan annabawansa tsarkaka tun farkon duniya. Gama lalle Musa ya ce wa kakanni, Ubangiji Allahnku zai tashe muku wani annabi daga cikin ’yan’uwanku, kamarsa ni; shi za ku saurara masa cikin dukan abubuwan da zai faɗa muku. Kuma zai zama, kowace rai wadda ba za ta saurari wannan annabi ba, za a hallaka ta daga cikin jama’a. Hakika kuma, dukan annabwa tun daga Sama’ila da waɗanda suka biyo bayansa, duk waɗanda suka yi magana, su ma sun yi annabci game da waɗannan kwanaki. Ayyukan Manzanni 3:18–24.
Peter identifies that all the prophets spoke of the times of refreshing and latter rain, and Isaiah is identifying the class that reject the final times of refreshing that occurs at the conclusion of the investigative judgment, when sin is being blotted out and the latter rain is falling. At that time, the class who have made a covenant of death that Isaiah is referring to, according to Peter will “be destroyed from among the people.” Sister White often addresses this very time of Isaiah’s rest and refreshing.
Bitrus ya bayyana cewa dukan annabawa sun yi magana game da lokutan wartsakewa da ruwan sama na ƙarshe, kuma Ishaya yana bayyana ajin mutanen da suke ƙin lokutan wartsakewa na ƙarshe da ke faruwa a ƙarshen shari’ar bincike, sa’ad da ake share zunubi kuma ruwan sama na ƙarshe yake sauka. A wannan lokaci, ajin mutanen da suka yi alkawarin mutuwa wanda Ishaya yake nufi, bisa ga Bitrus, “za a hallaka su daga cikin jama’a.” Sister White sau da yawa takan yi magana ne a kan wannan lokaci na hutun Ishaya da wartsakewa.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Mala’ikan da ya haɗu wajen shelar saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an riga an faɗi wani aiki mai faɗi a kan dukan duniya kuma na iko da ba a saba gani ba. Motsin zuwan Almasihu na 1840–44 ya kasance bayyanuwar ɗaukakar ikon Allah; an kai saƙon mala’ika na farko zuwa kowane tashar mishan a duniya, kuma a wasu ƙasashe an ga irin babbar kulawar addini wadda ba a taɓa gani a kowace ƙasa ba tun bayan Gyaran Addini na ƙarni na goma sha shida; amma waɗannan za a zarce su ta wurin babban motsi mai ƙarfi a ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Aikin zai yi kama da na Ranar Fentikos. Kamar yadda aka ba da ‘ruwan farko’, a cikin zubowar Ruhu Mai Tsarki a farkon bishara, domin ya sa iri mai daraja ya tsiro, haka kuma za a ba da ‘ruwan ƙarshe’ a ƙarshenta domin nunar da girbi. ‘Sa’an nan za mu sani, idan muka ci gaba da neman sanin Ubangiji: fitowarsa tabbatacciya ce kamar asuba; kuma zai zo mana kamar ruwan sama, kamar ruwan ƙarshe da ruwan farko ga ƙasa.’ Hosea 6:3. ‘Ku yi farin ciki, ya ku ’ya’yan Sihiyona, ku yi murna cikin Ubangiji Allahnku: gama ya ba ku ruwan farko gwargwado, kuma zai sa ruwan sama ya sauko muku, ruwan farko, da ruwan ƙarshe.’ Joel 2:23. ‘A cikin kwanaki na ƙarshe, in ji Allah, zan zubo daga Ruhuna bisa dukan jiki.’ ‘Kuma zai zama, duk wanda ya kira ga sunan Ubangiji zai tsira.’ Ayyukan Manzanni 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Babban aikin bishara ba zai ƙare da ƙaramin bayyanuwar ikon Allah fiye da wadda ta nuna farkonsa ba. Annabce-annabcen da suka cika a zubowar ruwan sama na fari a farkon bishara za su sāke cika a ruwan sama na ƙarshe a ƙarshensa. A nan ne ‘lokutan wartsakewa’ waɗanda manzo Bitrus ya sa ido gare su lokacin da ya ce: ‘Saboda haka ku tuba, ku komo, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko da Yesu.’ Ayyukan Manzanni 3:19, 20.” The Great Controversy, 611.
The test is based upon the methodology of the latter rain, as represented as “line upon line.” The testing message is delivered by watchmen who are of “another tongue,” who are represented as having “stammering lips.” The testing message of the latter rain would be delivered by watchmen who had not been trained in the methodology of apostate Protestantism and Catholicism, which Adventism has adopted throughout its history of rebellion.
Gwajin yana dogara ne bisa ga tsarin aikin ruwan sama na ƙarshe, kamar yadda aka wakilta shi da “layi bisa kan layi.” Ana isar da saƙon gwajin ta hannun masu tsaro waɗanda suke na “wani harshe dabam,” waɗanda aka wakilta a matsayin masu “leɓɓa masu tangal-tangal.” Saƙon gwajin na ruwan sama na ƙarshe za a isar da shi ta hannun masu tsaro waɗanda ba a horar da su cikin tsarin aikin Furotesta mai ridda da Katolika ba, wanda Adventism ya runguma a tsawon tarihinsa na tawaye.
“The time is not far distant when the test will come to every soul. The mark of the beast will be urged upon us. Those who have step by step yielded to worldly demands and conformed to worldly customs will not find it a hard matter to yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. The contest is between the commandments of God and the commandments of men. In this time the gold will be separated from the dross in the church. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliancy will then go out in darkness. Chaff like a cloud will be borne away on the wind, even from places where we see only floors of rich wheat. All who assume the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will appear in the shame of their own nakedness.
“Lokaci ba ya da nisa sa’ad da gwaji zai zo wa kowane rai. Za a matsa mana game da alamar dabbar. Waɗanda a hankali-a-hankali suka miƙa kai ga bukatun duniya kuma suka bi al’adun duniya ba za su ga yana da wuya su miƙa kai ga masu iko ba, maimakon su jefa kansu ga ba’a, zagi, barazanar ɗauri, da mutuwa. Gwagwarmayar tana tsakanin dokokin Allah da dokokin mutane. A wannan lokaci za a raba zinariya da ƙazanta a cikin ikkilisiya. Za a bambanta tsoron Allah na gaskiya sarai da kamanninsa da ƙyalƙyalinsa na bogi. Tauraruwa da yawa da muka taɓa yabawa saboda haskenta za su shuɗe cikin duhu a sa’an nan. Ƙaiƙayi kuma, kamar gajimare, iska za ta kwashe shi, har ma daga wuraren da muke ganin kamar bene ne na alkama mai yalwa kaɗai. Dukan waɗanda suka ɗauki kayan adon Wuri Mai Tsarki, amma ba su yafa da adalcin Almasihu ba, za su bayyana cikin kunyatar tsirara ta kansu.
“When trees without fruit are cut down as cumberers of the ground, when multitudes of false brethren are distinguished from the true, then the hidden ones will be revealed to view, and with hosannas range under the banner of Christ. Those who have been timid and self-distrustful will declare themselves openly for Christ and His truth. The most weak and hesitating in the church will be as David—willing to do and dare. The deeper the night for God’s people, the more brilliant the stars. Satan will sorely harass the faithful; but, in the name of Jesus, they will come off more than conquerors. Then will the church of Christ appear ‘fair as the moon, clear as the sun, and terrible as an army with banners.’
“Sa’ad da za a sare itatuwan da ba su da ’ya’ya a matsayin masu cunkushe ƙasa, sa’ad da kuma za a bambanta taron ’yan’uwa na ƙarya daga na gaskiya, sa’an nan waɗanda suke a ɓoye za a bayyana su a fili, kuma da hosannai za su shiga su tsaya ƙarƙashin tutar Almasihu. Waɗanda suka kasance masu jin tsoro da rashin amincewa da kansu za su bayyana kansu a sarari domin Almasihu da gaskiyarsa. Mafi raunana da masu jinkiri a cikin ikilisiya za su zama kamar Dawuda—masu shirye su aikata su kuma yi gaggawa. Da yawan zurfin dare ga mutanen Allah, haka taurari suke ƙara haske. Shaidan zai tsananta wa masu aminci ƙwarai; amma, cikin sunan Yesu, za su fita fiye da masu nasara. Sa’an nan ikilisiyar Almasihu za ta bayyana ‘kyakkyawa kamar wata, sarai kamar rana, mai ban tsoro kamar runduna mai tutoci.’”
“The seeds of truth that are being sown by missionary efforts will then spring up and blossom and bear fruit. Souls will receive the truth who will endure tribulation and praise God that they may suffer for Jesus. ‘In the world ye shall have tribulation: but be of good cheer; I have overcome the world.’ When the overflowing scourge shall pass through the earth, when the fan is purging Jehovah’s floor, God will be the help of His people. The trophies of Satan may be exalted on high, but the faith of the pure and holy will not be daunted.
“Sa’an nan ƙwayoyin gaskiya da ake shukawa ta wurin ƙoƙarin aikin mishan za su tsiro, su yi furanni, su kuma ba da ’ya’ya. Rayuka za su karɓi gaskiya, waɗanda za su jimre cikin ƙunci kuma su yabi Allah domin suna iya shan wahala saboda Yesu. ‘A cikin duniya za ku sha wahala: amma ku ƙarfafa zuciya; ni na ci duniya.’ Sa’ad da annoba mai mamaye ƙasa za ta ratsa cikin duniya, sa’ad da mazarci yake tsarkake masussukar Ubangiji, Allah zai zama taimakon mutanensa. Kayan ganimar Shaidan za a iya ɗaukaka su a sama, amma bangaskiyar masu tsarki da tsarkaka ba za ta karaya ba.”
“Elijah took Elisha from the plow and threw upon him his mantle of consecration. The call to this great and solemn work was presented to men of learning and position; had these been little in their own eyes and trusted fully in the Lord, He would have honored them with bearing His standard in triumph to the victory. But they separated from God, yielded to the influence of the world, and the Lord rejected them.
“Iliya ya ɗauki Elisha daga garma ya kuma jefa masa alkyabbarsa ta keɓewa. An gabatar da kiran zuwa ga wannan babban aiki mai muhimmanci da tsanani ga mutane masu ilimi da matsayi; da waɗannan sun kasance ƙanana a idanunsu, kuma sun dogara ga Ubangiji gabaki ɗaya, da ya girmama su da ɗaukar tutarsa cikin nasara zuwa ga cin nasara. Amma suka rabu da Allah, suka miƙa kai ga tasirin duniya, sai Ubangiji ya ƙi su.
“Many have exalted science and lost sight of the God of science. This was not the case with the church in the purest times.
“Mutane da yawa sun ɗaukaka kimiyya har suka rasa ganin Allah na kimiyya. Amma ba haka lamarin ya kasance ga ikilisiya a zamaninta mafi tsarki ba.
“God will work a work in our day that but few anticipate. He will raise up and exalt among us those who are taught rather by the unction of His Spirit than by the outward training of scientific institutions. These facilities are not to be despised or condemned; they are ordained of God, but they can furnish only the exterior qualifications. God will manifest that He is not dependent on learned, self-important mortals.” Testimonies, volume 5, 81, 82.
“Allah zai aikata wani aiki a zamaninmu wanda kaɗan ne kawai suke tsammāni. Zai tashe kuma Ya ɗaukaka a cikinmu waɗanda aka koyar da su ne ta wurin shafewar Ruhunsa maimakon horon waje na cibiyoyin ilimi na kimiyya. Ba za a rena waɗannan wurare ba ko a la’ance su; Allah ne Ya ƙaddara su, amma abin da za su iya bayarwa shi ne cancantar zahiri kaɗai. Allah zai bayyana cewa ba Ya dogara ga mutane masu ilimi masu ganin kansu da muhimmanci.” Testimonies, volume 5, 81, 82.
The “overflowing scourge” is a symbol of the Sunday law, which begins at the hour of the great earthquake of Revelation eleven. It represents the progressive Sunday law testing time.
“Bulalan da yake malalowa” alama ce ta dokar Lahadi, wadda ta fara a sa’ar babban girgizar ƙasa na Ru’ya ta Yohanna goma sha ɗaya. Tana wakiltar lokacin gwajin dokar Lahadi mai ci gaba.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Al’ummai na ƙasashen waje za su bi misalin Amurka. Ko da yake ita ce ke jagoranci, duk da haka irin wannan rikici zai zo a kan mutanenmu a dukan sassan duniya.” Testimonies, juzu’i na 6, 395.
Just before the Sunday law, the counterfeit coins of Miller’s dream are swept out of the window, as Laodicean Adventists are spewed out of the mouth of the Lord. Then the church is lifted up as an ensign, “fair as the moon, clear as the sun, and terrible as an army with banners”. Isaiah’s message that proceeds from “another tongue” and “stammering lips,” represents those who are raised up and exalted and who are taught by the unction of His Spirit rather than by the outward training of scientific institutions. The drunkards of Ephraim fail the test of “line upon line,” for the wisdom of their wise men is gone. Prophecy to them has become as a book that is sealed.
Kafin dokar Lahadi, ana share tsabar kuɗin ƙarya na mafarkin Miller ta taga, kamar yadda ake tofar da Adventistocin Laodikiya daga bakin Ubangiji. Sa’an nan kuma ana ɗaga ikilisiya a matsayin tuta, “kyakkyawa kamar wata, sarai kamar rana, mai ban tsoro kamar runduna mai tutoci.” Saƙon Ishaya da yake fitowa daga “wani harshe dabam” da “leɓɓa masu tangal-tangal,” yana wakiltar waɗanda aka tashe su aka ɗaukaka, kuma waɗanda aka koya musu ta wurin shafewar Ruhunsa maimakon ta wurin horon waje na cibiyoyin ilimin kimiyya. Mashaya na Ifraimu sun gaza gwajin “layi bisa layi,” gama hikimar masu hikimarsu ta tafi. Annabci a gare su ya zama kamar littafi ne da aka rufe.
The history, which according to Peter, all the prophets since Samuel have spoken of, provides several illustrations of the destruction of Adventists who reject the latter rain message, but it is not physical death that they suffer at the Sunday law, but a spiritual death which is accompanied by the recognition of the reality of being lost for eternity, as represented by the foolish virgins, who in the book of Amos awaken to the fact that they are lost.
Tarihin nan, wanda bisa ga Bitrus, dukan annabawa tun daga Sama’ila suka yi magana a kansa, yana ba da misalai da dama na hallakar Adventists waɗanda suka ƙi saƙon ruwan sama na ƙarshe, amma ba mutuwa ta jiki ba ce suke sha a lokacin dokar Lahadi, sai dai mutuwa ta ruhaniya wadda take tare da gane hakikanin cewa sun ɓace har abada, kamar yadda aka wakilta ta wurin budurwai marasa hikima, waɗanda a cikin littafin Amos suka farka zuwa ga gaskiyar cewa sun ɓace.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Ga shi, kwanaki na zuwa, in ji Ubangiji Allah, da zan aika yunwa a cikin ƙasa, ba yunwar gurasa ba, ko ƙishirwar ruwa ba, sai dai ta jin kalmomin Ubangiji. Za su yi ta yawo daga teku zuwa teku, daga arewa har zuwa gabas kuma, za su yi ta guje-guje suna neman maganar Ubangiji, amma ba za su same ta ba. A wannan rana kyawawan budurwai da samari za su suma saboda ƙishirwa. Waɗanda suke rantsewa da zunubin Samariya, suna cewa, Allahnki, ya Dān, yana raye; kuma, Hanyar Beyersheba tana raye; su ma za su faɗi, ba kuma za su sāke tashi ba har abada. Amos 8:11–14.
After referencing the hour of the Sunday law with the symbol of the “overflowing scourge,” Isaiah addresses the ongoing fear and anxiety of those who made a covenant with death.
Bayan ya yi nuni da sa’ar dokar Lahadi ta wurin alamar “bulala mai malalowa,” Ishaya ya karkata ga ci gaba da tsoro da fargabar waɗanda suka yi alkawari da mutuwa.
And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night: and it shall be a vexation only to understand the report. Isaiah 28:18, 19.
Kumawarku da mutuwa za a soke ta, yarjejeniyarku da lahira kuma ba za ta tabbata ba; sa’ad da annoba mai malala ta ratsa, sa’an nan za a tattake ku da ita. Daga lokacin da ta fito za ta kwashe ku: gama kowace safiya za ta ratsa, da rana da dare kuma: fahimtar wannan saƙo kaɗai za ta zama azaba. Ishaya 28:18, 19.
The understanding of the increase of knowledge represented by Miller’s jewels will then be unavailable, but the “understanding” of the report of the progressive Sunday law crisis will identify that their covenant with death has been disannulled. Those who have hidden “under falsehood,” will then recognize that “the Lord God,” had laid “in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation,” but it will be too late. The falsehoods that they have hidden under as they progressed through history are then swept away. Many of those obvious lies, can easily be recognized in the vision of the Ulai River.
Fahimtar ƙaruwar ilimi da jauharin Miller suka wakilta ba za ta ƙara kasancewa a samu ba a sa’an nan, amma “fahimtar” rahoton rikicin dokar Lahadi mai ci gaba za ta nuna cewa an rushe alkawarinsu da mutuwa. Waɗanda suka ɓuya “a ƙarƙashin ƙarya,” za su gane a sa’an nan cewa “Ubangiji Allah” ya aza “a Sihiyona, domin tushe, wani dutse, gwadaɗɗen dutse, dutse mai daraja na kusurwa, tabbataccen tushe,” amma lokaci ya riga ya kure musu. Ƙaryoyin da suka ɓuya a ƙarƙashinsu yayin da suke tafiya cikin tarihi za a share su a sa’an nan. Da yawa daga cikin waɗannan ƙaryoyin bayyanannu, ana iya gane su cikin sauƙi a cikin wahayin Kogin Ulai.
The Millerites, in agreement with their understanding of Daniel chapter two, identified the kingdoms in Daniel eight, as the same kingdoms which are represented in chapter seven. The distinction between the two chapters is that chapter seven represents the political elements of the kingdoms, and chapter eight represents the religious elements of the kingdoms. For this reason, Daniel chapter eight is portrayed with sanctuary terms.
Milleriyawa, bisa ga fahimtarsu ta Daniyel sura ta biyu, sun gane mulkokin da ke cikin Daniyel sura ta takwas a matsayin waɗannan mulkokin nan guda ɗaya da aka wakilta a sura ta bakwai. Bambancin da ke tsakanin surorin biyu shi ne, sura ta bakwai tana wakiltar ɓangarorin siyasa na mulkokin, alhali kuwa sura ta takwas tana wakiltar ɓangarorin addini na mulkokin. Saboda wannan dalili, an gabatar da Daniyel sura ta takwas da kalmomin haikali.
Daniel chapter eight, employs sanctuary symbolism to represent the kingdoms, but every sanctuary symbol represented in the chapter is corrupted, thus identifying a distinction between the true religion of Christ and the false religion of Satan. A ram is an animal that was used as an offering in God’s sanctuary, but every sanctuary offering was to be perfect. The ram in chapter eight, was disqualified from being used as an offering in God’s sanctuary, for the horns were not identical.
Surar Daniyel ta takwas ta yi amfani da alamar haikali don wakiltar mulkokin, amma kowace alamar haikali da aka gabatar a cikin surar an gurɓata ta; ta haka ne ake bayyana bambanci tsakanin addinin gaskiya na Almasihu da addinin ƙarya na Shaiɗan. Rago dabba ce da ake amfani da ita a matsayin hadaya a cikin haikalin Allah, amma kowace hadayar haikali dole ce ta zama cikakkiya. Ragon da ke cikin sura ta takwas bai cancanta a yi amfani da shi a matsayin hadaya a haikalin Allah ba, domin ƙahõninsa ba su yi daidai ba.
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. Daniel 8:3.
Sa’an nan na ɗaga idanuna, na duba, sai ga wani rago yana tsaye a gaban kogin, wanda yake da ƙahoni biyu; ƙahonin biyu kuwa dogaye ne; amma ɗaya ya fi ɗayan tsawo, kuma wanda ya fi tsawon ne ya fito a baya. Daniyel 8:3.
A ram with two differing lengths of horns would not be allowed as an offering in God’s sanctuary, but the symbolism is not of God’s true religion, it is of Satan’s counterfeit religion of paganism. The next kingdom was represented by a goat, which is also a sanctuary offering, but once again, the goat was corrupted for it had a horn between his eyes, lacking the symmetry of the perfection required of a sanctuary offering.
Rago mai ƙaho biyu masu tsawo dabam-dabam ba za a yarda da shi a matsayin hadaya a cikin Wurin Tsarkin Allah ba, amma alamar ba ta addinin gaskiyar Allah ba ce; alama ce ta addinin jabu na Shaiɗan, wato na arna. Mulki na gaba kuwa an wakilta shi da bunsuru, wanda shi ma hadaya ce ta Wurin Tsarki, amma har yanzu an gurbata bunsurun, gama yana da ƙaho a tsakiyar idanunsa, ba tare da daidaituwar kamala da ake bukata ga hadayar Wurin Tsarki ba.
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. Daniel 8:5.
Yayinda nake yin tunani, sai ga wani bunsuru namiji ya fito daga yamma a kan fuskar dukan duniya, bai kuma taɓa ƙasa ba; bunsurun kuwa yana da wani shahararren ƙaho a tsakanin idanunsa. Daniel 8:5.
Ultimately the horn of the goat was broken and produced four horns, which also disqualifies it from being an offering in God’s sanctuary.
A ƙarshe, aka karya ƙahon bunsurun, sai ya fitar da ƙahoni huɗu, abin da kuma ya sa bai cancanci ya zama hadaya a cikin Wuri Mai Tsarki na Allah ba.
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 8:8.
Saboda haka bunsurun namiji ya ƙaru ƙwarai da gaske; amma sa’ad da ya yi ƙarfi, aka karya babban ƙahon; kuma a maimakonsa suka fito huɗu mashahurai zuwa ga iskokin sama huɗu. Daniyel 8:8.
Daniel chapter eight, begins without the kingdom of Babylon being referenced with a symbol. Babylon, the first kingdom of Bible prophecy has already been biblically established upon the two witnesses of chapter two, and chapter seven; but in chapter eight Babylon is purposely hidden to emphasize the prophetic attribute of the papacy receiving a deadly wound that is ultimately healed. During the period from its deadly wound, until it is healed, the papacy is hidden, or forgotten, prophetically. The hiding was also represented by Nebuchadnezzar’s kingdom being removed and thereafter being restored.
Surar Daniyel ta takwas ta fara ne ba tare da an yi nuni ga mulkin Babila da wata alama ba. Babila, mulki na farko a annabcin Littafi Mai Tsarki, an riga an kafa ta a bisa ga shaidun biyu na sura ta biyu da sura ta bakwai; amma a sura ta takwas an ɓoye Babila da gangan domin a jaddada siffar annabci ta fafaroma wajen karɓar mummunan rauni mai kisa wanda daga ƙarshe ake warkarwa. A lokacin da ya fara daga wannan mummunan rauninta mai kisa har sai an warkar da shi, a annabce an ɓoye fafaroma, ko kuma an manta da shi. An kuma wakilci wannan ɓoyewar ta wurin cire mulkin Nebukadnezzar sannan daga baya a maido da shi.
Daniel chapter eight begins with a direct symbol of the second kingdom by introducing the ram representing the Medo-Persian kingdom, which is followed by the corrupted goat representing the kingdom of Greece. Then out of one of the four winds which the four horns of Greece had disintegrated into, Daniel sees a little horn representing the fourth kingdom of Rome. The little horn represents both phases of Rome, which are represented in four verses. Pagan Rome is represented by the little horn in the masculine gender, and papal Rome as the little horn in the feminine gender.
Babi na takwas na Daniyel ya fara da wata alama kai tsaye ta mulki na biyu ta wajen gabatar da rago mai wakiltar mulkin Mediya da Farisa, wanda kuma bunsurun da ya lalace mai wakiltar mulkin Girka ya biyo baya. Sa’an nan kuma daga ɗaya daga cikin iskoki huɗu waɗanda ƙahoni huɗu na Girka suka watse zuwa cikinsu, Daniyel ya ga ƙaramin ƙaho mai wakiltar mulki na huɗu na Roma. Ƙaramin ƙahon yana wakiltar matakai biyu na Roma gaba ɗaya, waɗanda aka wakilta a cikin ayoyi huɗu. An wakilci Roma arna ta wurin ƙaramin ƙahon cikin jinsin namiji, kuma Roma ta papanci kuma ta wurin ƙaramin ƙahon cikin jinsin mace.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Kuma daga ɗaya daga cikinsu sai wani ƙaramin ƙaho ya fito, wanda ya yi girma ƙwarai, zuwa kudu, da zuwa gabas, da kuma zuwa ƙasa mai daɗi. Sai ya yi girma har ya kai ga rundunar sama; ya kuma jefa waɗansu daga cikin rundunar da kuma daga cikin taurari zuwa ƙasa, ya tattake su. I, ya ɗaukaka kansa har ma zuwa ga shugaban rundunar, kuma ta wurinsa aka kawar da hadaya ta kullum, aka kuma rushe wurin tsattsarkan haikalinsa. Kuma aka ba shi runduna ta yi gāba da hadaya ta kullum sabili da laifi, ta kuma jefa gaskiya ƙasa; ya kuwa aikata, ya kuma yi nasara. Daniyel 8:9–12.
The little horn of Rome that enters the narrative in verse nine, is represented in the masculine tense, and then in verse ten, the little horn is represented in the feminine tense, then in verse eleven, the little horn is represented in the masculine tense, and then in verse twelve the little horn is once again represented in the feminine tense.
Ƙaramin ƙahon Roma da ya shigo cikin labarin a aya ta tara, an wakilta shi a salo na jinsin namiji, sa’an nan a aya ta goma, an wakilta ƙaramin ƙahon a salo na jinsin mace; sa’an nan kuma a aya ta goma sha ɗaya, an sake wakiltar ƙaramin ƙahon a salo na jinsin namiji; sannan a aya ta goma sha biyu an sake wakiltar ƙaramin ƙahon a salo na jinsin mace.
Daniel chapter eight, hides the first kingdom, then the next two kingdoms are represented as corrupted sanctuary beasts, and the fourth kingdom is represented by a horn. The horn is prophetically corrupted for it appears as a man, then a woman, then a man and then a woman.
Surar Daniyel ta takwas ta ɓoye mulki na fari, sa’an nan kuma an wakilci mulkoki biyu na gaba a matsayin namomin daji na Wuri Mai Tsarki da suka lalace, kuma an wakilci mulki na huɗu da ƙaho. Ƙahon kuwa ya lalace a cikin annabci, gama yana bayyana kamar namiji, sa’an nan mace, sa’an nan namiji, sannan kuma mace.
The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the Lord thy God. Deuteronomy 22:5.
Mace ba za ta sa abin da ya dace da namiji ba, haka kuma namiji ba zai sa rigar mace ba: gama dukan masu yin haka abin ƙyama ne ga Ubangiji Allahnka. Kubawar Shari’a 22:5.
The male manifestation of the little horn of pagan Rome, is located in verses nine and eleven, while the feminine manifestation of the little horn of papal Rome, is located in verses ten and twelve. The gender of the little horn is recognized by considering the words of Daniel at the level of the original text, something that Miller could not have seen, for he only used Cruden’s Concordance, and Cruden’s Concordance provides no information about the original language. The oscillation of genders through the four verses was recognized by the translators of the King James Bible, and they did preserve the genders in the passage, if you know what to look for.
Bayyanuwar namiji ta ƙaramin ƙahon Roma na arna tana a cikin aya ta tara da ta goma sha ɗaya, yayin da bayyanuwar mace ta ƙaramin ƙahon Roma na papacy take a cikin aya ta goma da ta goma sha biyu. Ana gane jinsin ƙaramin ƙahon ne ta wajen la’akari da kalmomin Daniyel a matakin ainihin rubutu, abin da Miller ba zai iya gani ba, domin ya yi amfani ne kawai da Cruden’s Concordance, kuma Cruden’s Concordance ba ya bayar da wani bayani game da ainihin harshe. Masu fassarar Littafi Mai Tsarki na King James sun gane sauyawar jinsuna a cikin waɗannan ayoyi huɗu, kuma sun kiyaye jinsunan a cikin wannan nassi, idan ka san abin da ya kamata ka nema.
The translators recognized the distinction between the masculine and the feminine little horn of verses nine through twelve, and they represented the distinction by the word “it.” The word “it” is employed for the little horn when it is in its feminine tense. See Daniel chapter eight, verse ten:
Masu fassarar sun gane bambancin da ke tsakanin ƙaramin ƙahon namiji da na mace na ayoyi tara zuwa goma sha biyu, kuma suka bayyana wannan bambancin ta wurin kalmar “it.” Ana amfani da kalmar “it” ga ƙaramin ƙaho sa’ad da yake a tsarin jinsin mace. Duba Daniyel sura ta takwas, aya ta goma:
And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Daniel 8:10.
Sai ya yi girma ƙwarai, har ya kai ga rundunar sama; ya kuwa jefar da wasu daga cikin rundunar da kuma daga cikin taurari zuwa ƙasa, ya tattake su. Daniyel 8:10.
It “waxed great,” and “it cast down,” thus identifying the little horn as the woman. Verse twelve states:
Ta “yi girma ƙwarai,” kuma “ta jefa ƙasa,” ta haka ne aka bayyana ƙaramin ƙahon a matsayin macen. Aya ta goma sha biyu ta ce:
And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:12.
Kuma aka ba shi runduna ta yi gāba da hadayar kullum sabili da saɓo, kuma ta jefar da gaskiya ƙasa; ta kuma aikata yadda ta ga dama, ta yi nasara. Daniyel 8:12.
In verse twelve, the word “him” is added, and does not accurately represent the little horn, for the little horn in the verse is twice identified as “it,” thus representing the feminine. The translators obviously recognized Daniel’s gender distinction, but were not certain about what Daniel intended, and they attempted to make the little horn in the verse male in gender by adding the italicized word “him,” but it is not sustained by Daniel’s actual words. His words identify the little horn as feminine and “it” (the feminine little horn), cast the truth to the ground, and “it” (the feminine little horn), practiced and prospered.
A aya ta goma sha biyu, an ƙara kalmar “shi,” kuma ba ta wakilci ƙaramin ƙahon daidai ba, domin a cikin ayar an bayyana ƙaramin ƙahon sau biyu a matsayin “ita,” ta haka yana wakiltar jinsin mace. A bayyane yake masu fassara sun gane bambancin jinsi da Daniyel ya yi, amma ba su da tabbas game da abin da Daniyel yake nufi, sai suka yi ƙoƙarin mai da ƙaramin ƙahon da ke cikin ayar namiji a jinsi ta wajen ƙara kalmar “shi” da aka rubuta da baƙaƙen karkace, amma wannan ba ya samun tabbaci daga ainihin kalmomin Daniyel. Kalmominsa sun bayyana ƙaramin ƙahon a matsayin mace kuma “ita” (ƙaramin ƙahon na mace), ta jefa gaskiya ƙasa, kuma “ita” (ƙaramin ƙahon na mace), ta aikata ta kuma ta ci nasara.
In verse nine, the phrase “a little horn” is in the masculine gender and represents pagan Rome. It came from one of the “four winds” the Grecian Empire had dissolved into. In the verse, in agreement with history, pagan Rome conquered three geographical areas as it took its position upon the throne of the earth.
A aya ta tara, jimlar “ƙaramin ƙaho” tana a jinsin namiji kuma tana wakiltar Roma ta arna. Ta fito ne daga ɗaya daga cikin “iskoki huɗu” da Daular Girka ta watse zuwa cikinsu. A cikin ayar, daidai da tarihin da ya faru, Roma ta arna ta ci yankuna uku na ƙasa sa’ad da take karɓar matsayinta a kan kursiyin duniya.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Kuma daga cikin ɗayansu sai wani ƙaramin ƙaho ya fito, wanda ya yi girma ƙwarai matuƙa, wajen kudu, da wajen gabas, da kuma wajen ƙasa mai daɗi. Daniyel 8:9.
In verse eleven (which is where the controversy over “the daily” finds one of its primary battlegrounds), the little horn is represented as “he,” “him” and “his.”
A aya ta goma sha ɗaya (wadda a nan ne gardamar da ake yi game da “na kullum” ta sami ɗaya daga cikin manyan filayen fafatawarta), an wakilci ƙaramin ƙaho da “shi,” “gare shi,” da “nasa.”
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Hakika, ya ɗaukaka kansa har zuwa ga shugaban rundunar, kuma ta wurinsa aka kawar da hadayar yau da kullum, aka kuma rushe wurin haikalinsa mai tsarki. Daniyel 8:11.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a labari na gaba.
“Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Kowace ƙa’ida a cikin maganar Allah tana da matsayinta, kowace gaskiya kuma tana da tasirinta. Kuma cikakken ginin, a cikin tsari da aiwatarwa, yana ba da shaida ga Mawallafinsa. Irin wannan gini babu wata hankalin da zai iya tsarawa ko ƙirƙirarsa sai na Madawwami.” Education, 123.