God never changes, and therefore Adventism is judged in its fourth generation.
Allah ba ya taɓa canzawa, sabili da haka ana yi wa Adventism shari’a a ƙarni na huɗu.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“‘Sai Ya kira mutumin nan mai saye da lallausar rigar lilin, wanda yake da ƙahon tawada na marubuci a gefensa; Ubangiji kuma Ya ce masa, Ka bi ta tsakiyar birnin, ta tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi suna kuka saboda dukan abubuwan ƙyama da ake aikatawa a tsakiyarta. Ga waɗansu kuwa Ya ce a cikin jinina, Ku bi bayansa cikin birnin, ku kashe: kada idonku ya ji tausayawa, kada kuma ku yi jinƙai: ku hallaka gaba ɗaya tsofaffi da samari, da ’yan mata, da ƙananan yara, da mata: amma kada ku kusanci kowane mutum wanda yake da alamar; ku kuma fara daga Wurina Mai Tsarki. Sa’an nan suka fara daga dattawan da suke a gaban Haikalin.’”
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Yesu na dab da barin kujerar jinƙai ta Wuri Mai Tsarki na sama domin ya sa tufafin ɗaukar fansa, ya kuma zubar da fushinsa cikin shari’u a kan waɗanda ba su amsa hasken da Allah ya ba su ba. ‘Domin ba a aiwatar da hukuncin mugun aiki da sauri ba, saboda haka zuciyar ‘ya’yan mutane ta cika da niyyar aikata mugunta.’ Maimakon a tausasa su ta wurin haƙuri da dogon jimirin da Ubangiji ya nuna musu, waɗanda ba sa tsoron Allah kuma ba sa ƙaunar gaskiya suna ƙarfafa zukatansu cikin muguwar tafarkinsu. Amma akwai iyaka har ga jimirin Allah, kuma mutane da yawa suna ƙetare waɗannan iyakoki. Sun riga sun wuce iyakar alheri, saboda haka dole ne Allah ya sa baki ya kuma tabbatar da mutuncinsa.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Game da Amoriyawa Ubangiji ya ce: ‘A tsara ta huɗu za su komo nan kuma; gama muguntar Amoriyawa ba ta riga ta cika ba.’ Ko da yake wannan al’umma ta yi fice saboda bautar gumakanta da lalacinta, ba ta riga ta cika ƙoƙon muguntarta ba, kuma Allah ba zai ba da umarni domin hallakarsu gaba ɗaya ba. Mutanen kuwa za su ga ikon Allah yana bayyana a fili ƙwarai, domin a bar su ba su da wani uzuri. Mahalicci mai jinƙai ya yarda ya jure muguntarsu har zuwa tsara ta huɗu. Sa’an nan, idan ba a ga wani canji zuwa mafi alheri ba, to hukuntunsa za su sauko a kansu.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Da daidaito marar kuskure, Madawwami har yanzu yana riƙe da lissafi da dukan al’ummai. Yayin da ake miƙa jinƙansa tare da kiran tuba, wannan lissafi zai ci gaba da kasancewa a buɗe; amma sa’ad da adadin ya kai wani mataki da Allah ya ƙayyade, hidimar fushinsa ta fara. An rufe lissafin. Haƙurin Allah ya ƙare. Ba sauran roƙon jinƙai a madadinsu.”
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Annabin, yana duban ƙarni masu zuwa, ya ga wannan lokaci a gabansa cikin wahayi. Al’umman wannan zamani sun kasance masu karɓar rahamai marasa misali. An ba su mafi zaɓaɓɓun albarkatun sama, amma an rubuta musu ƙarin girman kai, kwaɗayi, bautar gumaka, raina Allah, da ƙasƙantacciyar rashin godiya. Suna hanzarin rufe lissafinsu da Allah.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Amma abin da yake sa ni rawar jiki shi ne gaskiyar cewa waɗanda suka sami haske da gata mafi girma sun gurɓace ta wurin muguntar da ta mamaye ko’ina. Bisa rinjayar marasa adalcin da suke kewaye da su, da yawa, har ma daga cikin waɗanda suke ikirarin gaskiya, sun yi sanyi, kuma ƙaƙƙarfan kwararar mugunta ta rinjaye su. Renin da ake yi ko’ina ga tsoron Allah na gaskiya da tsarki yana sa waɗanda ba su manne sosai da Allah ba su rasa bangirmarsu ga shari’arsa. Da a ce suna bin hasken kuma suna yi wa gaskiya biyayya daga zuciya, da wannan shari’a mai tsarki ta fi zama mai daraja a gare su sa’ad da ake raina ta haka kuma ake watsar da ita. Yayin da rashin girmamawa ga shari’ar Allah yake ƙara bayyanuwa, iyakar rarrabewa tsakanin masu kiyaye ta da duniya tana ƙara fitowa fili. Ƙauna ga umarnan Allah tana ƙaruwa a wurin wani rukuni gwargwadon yadda reni gare su yake ƙaruwa a wurin wani rukuni.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Rikici yana ta gabatowa da sauri. Adadin da ke ƙaruwa cikin hanzari suna nuna cewa lokacin ziyarar Allah ya kusa cika. Ko da yake ba Ya son hukunta, duk da haka zai hukunta, kuma cikin gaggawa. Waɗanda suke tafiya cikin haske za su ga alamun hatsarin da ke gabatowa; amma bai kamata su zauna cikin natsuwa ba, cikin halin rashin damuwa suna jiran hallakar, suna ta’azantar da kansu da bangaskiyar cewa Allah zai kare mutanensa a ranar ziyarar. Sam ba haka ba ne. Ya kamata su gane cewa aikinsu ne su yi aiki da ƙwazo domin ceton waɗansu, suna duban Allah da bangaskiya mai ƙarfi domin taimako. ‘Addu’ar mai-adalci mai ƙarfi, idan an yi ta da himma, tana da amfani ƙwarai.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
Yistin tsoron Allah bai rasa ƙarfinsa gaba ɗaya ba. A lokacin da haɗari da baƙin cikin ikilisiya suka fi girma, ƙaramin rukuni na waɗanda suke tsaye cikin haske za su kasance suna nishi suna kuka saboda abubuwan ƙyama da ake aikatawa a cikin ƙasar. Amma musamman addu’o’insu za su tashi domin ikilisiya, domin membobinta suna aikatawa bisa ga halin duniya.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Addu’o’in nan masu tsanani na wannan ƙananan amintattu ba za su zama a banza ba. Sa’ad da Ubangiji zai fito a matsayin mai ɗaukar fansa, zai kuma zo a matsayin mai kāre dukan waɗanda suka kiyaye bangaskiya cikin tsarkinta, kuma suka tsare kansu babu tabo daga duniya. A wannan lokaci ne Allah ya yi alkawarin ya ɗauki fansar zaɓaɓɓunsa, waɗanda suke kuka gare Shi dare da rana, ko da yake yana jinkiri gare su.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Umarnin shi ne: ‘Ka ratsa cikin tsakiyar birnin, cikin tsakiyar Urushalima, ka kuma sa alama a goshin mutanen da suke nishi da kuka saboda dukan abubuwan ƙyama da ake yi a cikinta.’ Waɗannan masu nishi da kuka sun kasance suna shelanta kalmomin rai; sun tsauta, sun ba da shawara, sun kuma roƙa. Wasu da suka kasance suna wulaƙanta Allah suka tuba, suka kuma ƙasƙantar da zukatansu a gabansa. Amma ɗaukakar Ubangiji ta riga ta bar Isra’ila; ko da yake da yawa har yanzu sun ci gaba da riƙe siffofin addini, ikonsa da kasancewarsa sun rasa.” Testimonies, juzu’i na 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Misalin shari’ar Allah da ’Yar’uwa White take nunawa a cikin wannan nassi shi ne shari’ar da aka kawo a kan birnin Urushalima, wadda a cikin kwanaki na ƙarshe ita ce cocin Adventist na Rana ta Bakwai. Ana kammala wannan shari’a a lokacin dokar Lahadi, domin a can ne ake sanya hatimin Allah da alamar dabba. Babi na takwas na Ezekiyel ya bayyana ƙazantu huɗu masu ƙaruwa mataki-mataki. Aya ta farko tana jaddada cewa dole ne a fahimci wahayin ne dab da lokacin rufe lokacin alheri, ta wurin nuna rana ta biyar na wata na shida na shekara ta shida.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Ezekiyel bai bukaci ya haɗa da wannan maƙasudin tarihi ba. Da zai iya kawai ya rubuta, “Sai ya faru, yayinda nake zaune a gidana, dattawan Yahuza kuma suna zaune a gabana, hannun Ubangiji Allah ya sauko a kaina a can.” Gaskiyar cewa ya haɗa da nuni ga ranar da ta gabaci “666,” nuni ne na annabci ga ɗaliban annabci. Wannan nuni, ga waɗanda suke da nasara a kan adadin sunan dabbar, waɗanda suka san “666,” wani ɓangare ne na Wahayin Yesu Almasihu, wanda ake ɓullo da hatiminsa ne dab da rufe lokacin jarrabawa. Sun san wannan domin su mutanen Allah ne, waɗanda, bisa ga Bitrus, “a dā ba mutanen Allah ba ne.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
A cikin 1 Bitrus sura ta biyu, mutanen da yanzu su ne mutanen Allah, “sun ɗanɗana cewa Ubangiji mai alheri ne.” Su ne waɗanda, bisa ga annabci, suka “ci” maganar Allah, saɓanin waɗanda suka ƙi cin maganar Allah. Dukan annabawa suna magana game da kwanaki na ƙarshe, kuma a cikin Yahaya sura ta shida, Yesu ya ba da saƙon cewa dole ne almajiransa su ci namansa su kuma sha jininsa. A cikin wannan sura, almajiran da suka ƙi cin namansa da sha jininsa, sun yi haka a aya ta sittin da shida.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Tun daga wannan lokaci, da yawa daga cikin almajiransa suka koma baya, ba su ƙara tafiya tare da shi ba. Yohanna 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Masu hikima waɗanda suke cin naman Kristi kuma suke shan jininsa a kwanaki na ƙarshe, sun fahimci cewa Kristi, a matsayin Palmoni, shi ne Mai Banmamaki Mai Ƙididdigewa, kuma suna gane sa hannunsa idan aka gabatar da shi. Lambar “665,” a cikin ayar buɗewa ta Ezekiyel takwas, tana nan, ga duk waɗanda suke so su gani, domin tana bayyana aƙalla muhimman batutuwa biyu na annabci. Na farkon shi ne cewa saƙon ya kamata a fahimce shi a matsayin wanda yake rufe wani lokaci kafin dokar Lahadi. Na biyu kuwa shi ne cewa lambar “666” tana cikin ɗaya daga ayoyi biyu kaɗai a cikin littafin Ru’ya ta Yohanna, waɗanda aka bayyana ta hanyar nuna cewa “masu hikima” za su fahimta a kwanaki na ƙarshe.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Ga hikima. Bari mai fahimta ya ƙidaya lambar dabbar: gama ita ce lambar mutum; lambar tata kuwa ita ce ɗari shida da sittin da shida. Ru’ya ta Yohanna 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
“Masu hikima” waɗanda suka fahimci ƙaruwa ta ilimi a kwanaki na ƙarshe, sa’ad da aka buɗe Wahayin Yesu Almasihu, za su sani cewa “666” muhimmiyar alama ce ta annabci, gama sun riga sun yi nasara a kan lambar. Saboda haka Ezekiyel ya gabatar da tawaye mai ƙaruwa a sura ta takwas, wanda aka wakilta ta wurin ƙazamai huɗu masu ƙaruwa. Ta ƙarshe tana bayyana marasa hikima a matsayin masu rusunawa ga rana, ta haka kuma tana nuna shari’ar Urushalima (Adventism), a kwanaki na ƙarshe. Wannan shari’a tana faruwa a tsara ta huɗu. Waɗannan ƙazamai huɗu alamu ne na tsararraki huɗu na Adventism na Laodikiya.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Tsara ta farko ta fara ne a shekara ta 1863, tare da tawaye ga rantsuwar “sau bakwai” ta Musa. Shekaru ashirin da biyar bayan haka, an bayyana tawayen 1888. Shekaru talatin da ɗaya bayan haka, tawayen 1919 ya faru, wanda littafin W. W. Prescott mai suna “The Doctrine of Christ” ya wakilta. Shekaru talatin da takwas bayan haka, a 1957, tawayen da littafin “Questions on Doctrine” ya wakilta ya faru. Yanzu za mu fara nuna dalilin da ya sa waɗannan alamomin hanya guda huɗu suka yi daidai da ƙazamai guda huɗu na Ezekiel takwas.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
A cikin shekarar 1863, Adventism na Laodicea ya gabatar da wani sabon zane domin ya maye gurbin zane-zane biyu waɗanda suka kasance cikar umarnin da ke cikin Habakkuk sura ta biyu na cewa, “ka rubuta wahayi, ka bayyana shi sarai a kan alluna.” Zanewar 1863 ya cire “lokuta bakwai” daga hoton annabci, kamar yadda ya kasance a kan alluna biyu masu tsarki tare da 1260, 1290, da 1335. A cikin Habakkuk, umarnin ya nuna cewa allunan (a jam’i) za a buga su ta irin wannan hanya cewa, “mai karantawa ya yi gudu.” Zanewar 1863 ya kauce ƙwarai daga ainihin manufar, har sai da ya buƙaci takardar bayani da za ta tafi tare da shi. Ba zai yiwu a kalli zanewar 1863 a “yi gudu” ba sai da ƙarin takardar bayani.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Sai Ubangiji ya amsa mini, ya ce, Rubuta wahayi, ka kuma bayyana shi sarai a kan alluna, domin mai karanta shi ya yi gudu. Habakkuk 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
Taswirar 1863 jabun abu ce da aka tsara domin a rufe ta gaskiya, kamar yadda William Miller ya gani a mafarkinsa. Tsattsarkan taswirori biyu ɗin nan alama ce ta alkawarin da Almasihu ya yi da mutanen da suka ɗauki matsayi a matsayin ƙahon Furotesta na gaskiya na dabbar duniya. Waɗannan taswirori biyu suna wakiltar alamar dangantakar alkawari tsakanin Milleriyawa da Almasihu, wanda ya zo haikalinsa ba zato a shekara ta 1844, kuma sa’ad da Ya zo, Ya zo ne a matsayin Manzon Alkawari. Isra’ila ta dā tana misalta Isra’ila ta zamani, kuma sa’ad da Almasihu ya fitar da Isra’ila ta dā daga bautar Masar, Ya kwatanta lokacin da zai fitar da Isra’ila ta zamani daga bautar shekaru dubu ɗaya da ɗari biyu da sittin na mulkin paparoma. ‘Yar’uwa White ta sha nanata goyon bayan waɗannan tarihohi biyu a matsayin tarihohi masu daidaito.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
“A kanmu ne hasken da ya taru daga zamanai na dā yake haskawa. An adana tarihin mantuwar Isra’ila domin haskaka mana. A cikin wannan zamani Allah ya sa hannunsa domin ya tara wa Kansa jama’a daga kowace al’umma, da kabila, da harshe. A cikin motsin zuwan Almasihu ya aikata domin gādonsa, kamar yadda ya aikata domin Isra’ilawa sa’ad da yake jagorantarsu daga Masar. A cikin babban baƙin-cikin 1844 an gwada bangaskiyar mutanensa kamar yadda aka gwada ta Ibraniyawa a Bahar Maliya.” Testimonies, juzu’i na 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Sa’ad da Ubangiji ya shiga alkawari da Isra’ila ta dā, Ya ba da alluna biyu domin su wakilci dangantakar alkawarin. Sa’ad da Ubangiji ya shiga alkawari da Isra’ila ta zamani, Ya ba da alluna biyu domin su wakilci dangantakar alkawarin. Alluna biyun Dokoki Goma suna misalta alluna biyun Habakkuk. Ya ba su alluna biyun jim kaɗan bayan ketare Bahar Maliya, abin da Sister White ta daidaita da babban baƙin cikin 1844. Jim kaɗan bayan 1844, a bisa tarihin annabci, Ubangiji ya fitar da allo na biyu. An mai da Isra’ila ta dā ma’ajiyan dokar Allah, kuma an mai da Isra’ila ta zamani ma’ajiyan ba dokar Allah kaɗai ba, amma har ma da waɗannan manyan gaskiyoyin annabci.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“Allah ya kira Ikilisiyarsa a wannan zamani, kamar yadda Ya kira Isra’ila ta dā, domin ta tsaya a matsayin haske a duniya. Ta wurin babban reza mai ƙarfi na gaskiya, saƙonnin mala’iku na farko, na biyu, da na uku, Ya raba su daga ikilisiyoyi da kuma daga duniya domin Ya kawo su cikin tsattsarkan kusanci zuwa gare Shi. Ya mai da su masu ajiyar dokarsa, kuma Ya damƙa musu manyan gaskiyoyin annabci domin wannan lokaci. Kamar yadda aka damƙa tsarkakan maganganun Allah ga Isra’ila ta dā, haka waɗannan ma amana ce mai tsarki da za a sanar da ita ga duniya.” Testimonies, volume 5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
Dokoki biyu na farko suna bayyana ƙiyayyar Allah ga bautar gumaka, kuma a cikin waɗannan Dokoki biyu na farko Ya bayyana cewa ana aiwatar da hukunci har zuwa tsara ta uku da ta huɗu, domin Ya bayyana cewa Shi Allah ne mai kishi.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Ba a faɗi shari’ar ba a wannan lokaci domin amfanin Ibraniyawa kaɗai ba. Allah ya girmama su ta wajen sanya su masu tsaro da masu kiyaye shari’arsa, amma an nufe ta ne a riƙe ta a matsayin amana mai tsarki domin dukan duniya. Ka’idojin Dokoki Goma sun dace da dukan ’yan Adam, kuma an ba su domin koyarwa da mulkin kowa. Ka’idoji goma, gajeru, masu faɗin ma’ana, kuma masu cikakken iko, sun ƙunshi abin da ya hau kan mutum game da Allah da kuma game da ɗan’uwansa; kuma dukkansu sun ginu a kan babban muhimmin ƙa’idar ƙauna. ‘Za ka ƙaunaci Ubangiji Allahnka da dukan zuciyarka, da dukan ranka, da dukan ƙarfinka, da dukan hankalinka; kuma maƙwabcinka kamar kanka.’ Luka 10:27. A duba kuma Kubawar Shari’a 6:4, 5; Littafin Firistoci 19:18. A cikin Dokoki Goma an aiwatar da waɗannan ƙa’idoji dalla-dalla, aka kuma sa su su dace da yanayi da kuma halin da mutum yake ciki.”
“‘Thou shalt have no other gods before Me.’
“‘Ba za ka kasance da waɗansu alloli a gabana ba.’”
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
“Jehobah, Madawwami, Mai-zama-da-kansa, Wanda ba a halitta ba, Shi kansa ne Tushen kuma Mai-riƙon dukan kome, Shi kaɗai ne ya cancanci mafi girman bangirma da sujada. An hana mutum ya ba wa wani abu dabam matsayi na farko a cikin ƙaunarsa ko hidimarsa. Duk abin da muke ƙauna wanda yake karkata ga rage ƙaunarmu ga Allah ko ya hana hidimar da ta wajaba gare Shi, wannan ne muke mayarwa abin bautawa.
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
“Kada ka yi wa kanka siffa sassakaƙƙiya, ko kuwa wani kamanni na abin da yake cikin sama a can bisa, ko abin da yake cikin ƙasa a can ƙasa, ko abin da yake cikin ruwa a ƙarƙashin ƙasa: kada ka rusuna musu, ko ka bauta musu.”
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Umurni na biyu yana haramta wa mutum bauta wa Allah na gaskiya ta wurin gumaka ko siffofi. Al’ummai da yawa na arna sun yi iƙirarin cewa gumakansu ba komai ba ne face hotuna ko alamomi waɗanda ake bauta wa Allahntaka ta wurinsu, amma Allah ya bayyana cewa irin wannan bauta zunubi ce. Ƙoƙarin wakiltar Madawwami ta wurin abubuwa na zahiri zai ƙasƙantar da fahimtar mutum game da Allah. Zuciya, idan an karkatar da ita daga kamalar Jehobah marar iyaka, za ta jawo zuwa ga halitta maimakon ga Mahalicci. Kuma kamar yadda fahimtarsa game da Allah za ta ƙasƙanta, haka mutum kansa zai zama lalatacce.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
“‘Ni ne Ubangiji Allahnka, Allah mai kishi ne.’ Ana wakiltar kusantar dangantaka mai tsarki ta Allah da mutanensa a ƙarƙashin misalin aure. Da yake bautar gumaka zina ce ta ruhaniya, ya dace a kira fushin Allah a kanta kishi.” Patriarchs and Prophets, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Kishin Allah yana bayyana musamman a kan bautar gumaka, kuma ba daidai ba ne a ce abin ƙyama na farko a Ezekiyel sura ta takwas shi ne “siffar kishi.”
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Sai ya zama a shekara ta shida, a wata na shida, a rana ta biyar ga watan, ina zaune a gidana, dattawan Yahuza kuma suna zaune a gabana, sai hannun Ubangiji Allah ya sauko a can a kaina. Sa’an nan na duba, ga kuwa wani siffa mai kama da bayyanar wuta: daga abin da ya yi kama da kugu nasa zuwa ƙasa, wuta ce; daga kugunsa kuma zuwa sama, kamar bayyanar haske, kamar launin amber. Sai ya miƙo wani abu mai siffar hannu, ya kama ni da gashin kaina; ruhu kuma ya ɗaga ni tsakanin ƙasa da sama, ya kawo ni cikin wahayin Allah zuwa Urushalima, zuwa bakin ƙofar gida ta ciki wadda take duban arewa; inda wurin zaman gumakan kishi yake, wadda take tayar da kishi. Kuma, ga shi, ɗaukakar Allah na Isra’ila tana a can, bisa ga wahayin da na gani a fili. Sa’an nan ya ce mini, Ɗan mutum, ka ɗaga idanunka yanzu wajen arewa. Sai na ɗaga idanuna wajen arewa, kuma ga shi, a wajen arewa ta ƙofar bagade, wannan siffar kishi tana a mashiga. Ezekiyel 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Siffar kishi ita ce ta fari cikin ƙazantattu huɗu masu ƙaruwa da aka nuna wa Ezekiyel. Siffar kishi tana wakiltar farkon na farkon ƙarni huɗu na tawaye mai ƙaruwa a cikin Adventism. Ƙarni na farko ya fara a shekara ta 1863.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Kowannen tsofaffin annabawa ya yi magana ne ƙasa da zamaninsa, fiye da namu, domin annabce-annabcensu yana da ƙarfi a gare mu. ‘Yanzu kuwa dukan waɗannan abubuwa sun faru da su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, waɗanda ƙarshen duniya ya zo a kansu.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, amma dominmu suka yi hidima da waɗannan abubuwa, waɗanda yanzu aka ba ku labarinsu ta bakin waɗanda suka yi muku wa’azin bishara da Ruhu Mai Tsarki wanda aka aiko daga sama; abubuwan da mala’iku ke marmarin su lekà.’ 1 Bitrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Littafi Mai Tsarki ya tattara kuma ya ɗaure taskokinsa tare domin wannan ƙarni na ƙarshe. Dukan manyan al’amura da muhimman ma’amaloli na tarihin Tsohon Alkawari sun kasance, kuma suna ci gaba da maimaita kansu, a cikin ikkilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 3, 338, 339.