The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Shaidar tawayen Yerobowam kuma shi ne tarihin rabuwar Isra’ila ta dā zuwa al’ummai biyu. Mulkin arewa, wanda ya ƙunshi kabilu goma, an san shi da Isra’ila, ko kuma a wasu lokuta Efrayim; mulkin kudu kuwa an san shi da Yahuda. A zamanin Ezekiyel, mulkin ya riga ya zama mulkoki biyu tun shekaru masu yawa, kuma a sura ta talatin da bakwai, an ba Ezekiyel annabci da ya nuna cewa mulkoki biyun za su sāke zama al’umma ɗaya. An cika wannan annabci a farkon tarihin dabbar ƙasa (Amurka), kuma za a cika shi a karo na ƙarshe a ƙarshen Amurka, gama Yesu kullum yana misalta ƙarshen abu ta wurin farkon abu.
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
Tawayen Yerobowam a lokacin da aka raba Isra’ila zuwa masarautu biyu, yana wakiltar tawaye a farkon tarihin Amurka, haka kuma a ƙarshen Amurka. Tawayen da yake a farkon da kuma ƙarshen Amurka ya ƙunshi haɗuwar masarautu biyu. Ru’ya ta Yohanna sura ta goma sha takwas, kamar yadda aka sha kawo nuni daga rubuce-rubucen Sister White a cikin waɗannan talifofi, tana wakiltar kira biyu zuwa ga ikklisiyoyi. Al’umman biyu da ake haɗawa a lokacin sa’ar rikicin dokar Lahadi su ne dubu ɗari da arba’in da huɗu, da kuma sauran garken Allah waɗanda har yanzu suna cikin Babila.
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
Al’ummai biyu da aka haɗa a tarihin Millerite su ne Yahuda da Efraim. An haɗa su ne sa’ad da fushin da aka nufa ga kowane ɗaya daga cikin mulkokin biyu dabam-dabam ya ƙare—na farko a shekara ta 1798, sa’an nan kuma a 1844. Kalmar “haka kuma” a cikin Ezekiyel sura ta talatin da bakwai tana ba mu damar tabbatar da wannan fahimtar. Kalmar “haka kuma” na nufin a ɗora saƙon da ya biyo bayan “haka kuma” a kan saƙon da ya gabaci kalmar “haka kuma.”
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
Maganar Ubangiji ta sāke zuwa gare ni, tana cewa, “Bugu da ƙari, kai ɗan mutum, ka ɗauki sanda ɗaya, ka rubuta a kansa, Domin Yahuza, da kuma domin ’ya’yan Isra’ila abokansa. Sa’an nan ka ɗauki wani sanda kuma, ka rubuta a kansa, Domin Yusufu, sandan Ifraimu, da kuma domin dukan gidan Isra’ila abokansa. Kuma ka haɗa su ɗaya da ɗaya su zama sanda guda; za su kuwa zama ɗaya a hannunka.” Ezekiyel 37:15–17.
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
Ezekiel yana amfani da ka’idar annabci ta maimaitawa da faɗaɗawa sa’ad da ya ce, “ƙari ga haka.” An umurci Ezekiel ya ɗauki sanduna biyu, ɗaya domin Yahuza, ɗaya kuma domin Efraim, ya kuma ɗora wannan annabcin da aka misalta ta sanduna biyun a bisa annabcin da ya gabata. Misalin annabcin da ya gabata ya fara ne a aya ta ɗaya, sa’ad da aka kai Ezekiel zuwa wani kwari cike da matattun ƙasusuwan busassu.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Hannun Ubangiji ya sauko a kaina, ya fisshe ni cikin Ruhun Ubangiji, ya ajiye ni a tsakiyar kwarin da ya cika da ƙasusuwa. Ya sa na bi ta kansu kewaye da su; sai ga shi, suna da yawa ƙwarai a fili a cikin kwarin; kuma ga shi, sun bushe ƙwarai. Sai ya ce mini, Ɗan mutum, waɗannan ƙasusuwan za su iya rayuwa? Sai na amsa, Ya Ubangiji Allah, kai ka sani. Sai ya sāke ce mini, Ka yi annabci a kan waɗannan ƙasusuwa, ka ce musu, Ya busassun ƙasusuwa, ku ji maganar Ubangiji. Ga abin da Ubangiji Allah yana faɗa wa waɗannan ƙasusuwa: Ga shi, zan sa numfashi ya shiga cikinku, ku rayu. Zan sa jijiyoyi a kanku, in sa nama ya fito a kanku, in rufe ku da fata, in sa numfashi a cikinku, ku rayu; za ku kuwa san ni ne Ubangiji. Sai na yi annabci kamar yadda aka umarce ni; kuma ina cikin yin annabcin, sai aka ji wata ƙara, sai ga jijjiga, ƙasusuwan kuwa suka taru, kowane ƙashi da ƙashinsa. Da na duba, sai ga jijiyoyi da nama sun fito a kansu, fata kuma ta rufe su a samansu; amma babu numfashi a cikinsu. Sa’an nan ya ce mini, Ka yi annabci ga iska, ka yi annabci, ɗan mutum, ka ce wa iska, Ga abin da Ubangiji Allah yana faɗa: Zo daga iskokin nan huɗu, ya numfashi, ka hura wa waɗannan kashe-kashen, domin su rayu. Sai na yi annabci kamar yadda ya umarce ni, numfashin kuwa ya shiga cikinsu, suka rayu, suka tsaya da ƙafafunsu, runduna mai girma ƙwarai. Sa’an nan ya ce mini, Ɗan mutum, waɗannan ƙasusuwan su ne dukan gidan Isra’ila; ga shi, suna cewa, Ƙasusuwanmu sun bushe, begemmu ya ɓace: an yanke mu gaba ɗaya. Saboda haka ka yi annabci ka ce musu, Ga abin da Ubangiji Allah yana faɗa: Ga shi, ya mutanena, zan buɗe kaburburanku, in sa ku fito daga kaburburanku, in kawo ku cikin ƙasar Isra’ila. Za ku kuwa san ni ne Ubangiji, sa’ad da na buɗe kaburburanku, ya mutanena, na kuma fito da ku daga kaburburanku, in sa Ruhuna a cikinku, ku rayu, in kafa ku a ƙasarku; sa’an nan za ku san ni, Ubangiji, na faɗa haka, na kuma aikata, in ji Ubangiji. Ezekiyel 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
Tun daga farkon waɗannan maƙalu, mun nuna cewa kwarin ƙasusuwan matattu yana wakiltar mutanen Allah a kwanaki na ƙarshe, kuma saƙon iskoki huɗu da yake sa su su tsaya a ƙafafunsu a matsayin runduna mai girma, shi ne saƙon Kiran Tsakar Dare da yake bayyana Musulunci na Bala’i na uku. Sister White ta bayyana ƙasusuwan a matsayin mutanen Allah.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Na ajiye alƙalamina, na ɗaga raina cikin addu’a, domin Ubangiji ya hura wa mutanensa masu juyewa baya, waɗanda suke kamar ƙasusuwan busassu, domin su rayu.” General Conference Bulletin, 4 ga Fabrairu, 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
Mun nuna a rubuce-rubucen da suka gabata cewa saƙon annabci da ya ayyana 18 ga Yuli, 2020, kuskure ne, kuma cewa waccan sanarwar ƙarya ta nuna isowar baƙin ciki na farko da kuma lokacin jinkiri a cikin misalin budurwai goma. Ko da yake sanarwar lokaci ta kasance halastacciya a zamanin Millerite, bayan 1844, ba za a sake samun wani saƙo da aka rataya a kan lokaci ba. Sa’ad da Future for America ta yi sanarwar 18 ga Yuli, 2020, sai suka koma baya zuwa wani tarihi inda sanarwar lokaci take karɓaɓɓiya, kuma da yin haka suka yi zunubi, aka kuma kashe su a kan titin babban birnin da aka ambata a Ru’ya ta Yohanna sura ta goma sha ɗaya. Da suka mutu a kan titin, sai suka buƙaci a ta da su daga matattu, kamar yadda aka yi wa shaidu biyu bayan kwanaki uku da rabi.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Kasusuwan busassu suna bukatar a hura musu numfashi ta wurin Ruhu Mai Tsarki na Allah, domin su shiga aiki, kamar ta wurin tashin matattu daga mutuwa.” Bible Training School, Disamba 1, 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
A cikin talifofin da suka gabata mun nuna cewa saƙon iskoki huɗu da yake tayar da shaidu biyu, shi ne saƙon Musulunci na masifa ta uku, kuma cewa saƙon nan shi ne saƙon Kukan Tsakar Dare na kwanaki na ƙarshe. Ezekiyel ya ce, “haka kuma,” kuma ta yin haka ya bayyana cewa a cikin tarihin da yake misalta shelar Kukan Tsakar Dare, sanduna biyu, ɗaya da aka wakilta a matsayin Ifraimu, ɗaya kuma a matsayin Yahuza, za a haɗa su wuri ɗaya su zama al’umma guda. Misalin budurwai goma yana cika a kwanaki na ƙarshe, “har zuwa ga ainihin kowane harafi,” kamar yadda ya cika a tarihin Milleriyawa. A lokacin da Kukan Tsakar Dare ya cika a tarihin Milleriyawa, kuma kuma a cikin cikawar kwanaki na ƙarshe, “sanduna biyu” an haɗa su kuma za a haɗa su wuri ɗaya.
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
Sanduna biyun sun wakilci masarautun arewa (Efraimu) da kudu (Yahuda) na Isra’ila ta dā. Mun kuma nuna cewa Iliya ya kasance irin William Miller, kuma cewa a cikin shekaru uku da rabi na fari, Iliya ya tafi wurin gwauruwar Zarefat.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
Sai maganar Ubangiji ta zo masa, tana cewa, Ka tashi, ka tafi Zarefat, wadda take ta Sidon, ka zauna a can: ga shi, na umarci wata bazawara a can ta ciyar da kai. Sai ya tashi ya tafi Zarefat. Da ya isa ƙofar birnin, sai ga bazawarar tana can tana tattara itatuwa: sai ya kira ta, ya ce, Ina roƙonki, ki ɗebo mini ɗan ruwa kaɗan a cikin tulu, domin in sha. Da tana tafiya za ta ɗebo, sai ya sāke kiran ta, ya ce, Ina roƙonki, ki kawo mini ɗan gutsuren burodi a hannunki. Sai ta ce, Muddin Ubangiji Allahnka yana raye, ba ni da waina, sai dai ɗan garin fulawa a cikin ganga, da ɗan mai kaɗan a cikin tulun mai: ga shi kuwa, ina tattara itace biyu ne, domin in shiga in dafa shi domin kaina da ɗana, mu ci, sa’an nan mu mutu. Sai Iliya ya ce mata, Kada ki ji tsoro; ki je ki yi yadda kika faɗa: amma ki fara yi mini ɗan ƙaramin waina daga gare shi, ki kawo mini shi, sa’an nan daga baya ki yi wa kanki da ɗanki. Gama haka Ubangiji Allah na Isra’ila ya ce, Gangar gari ba za ta ƙare ba, tulun mai kuma ba zai ƙare ba, sai ranar da Ubangiji zai aiko da ruwan sama a bisa ƙasa. Sai ta tafi ta yi bisa ga maganar Iliya: ita kuwa, da shi, da gidanta, suka ci na kwanaki da yawa. 1 Sarakuna 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
“kwanaki da yawa” da ke cikin wannan nassi su ne shekaru uku da rabi da Ahab ya yi yana neman Iliya, kuma sun wakilci shekaru dubu ɗaya da ɗari biyu da sittin na tsanantawar paparoma. Game da “kwanaki da yawa” na tsanantawar paparoma, Yesu ya ce:
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Kuma in ba a rage waɗannan kwanaki ba, da babu mai-rai ko ɗaya da zai tsira; amma saboda zaɓaɓɓu, za a rage waɗannan kwanaki. Matta 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
’Yar’uwa White ta bayyana kai tsaye cewa furucin Yesu na “wancan zamanin” yana nufin lokacin tsanantawar Paparoma.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Tsananta wa ikkilisiya bai ci gaba ba a dukan tsawon lokacin shekaru 1260. Allah, cikin jinƙansa ga mutanensa, ya taƙaita lokacin gwajinsu na wuta. A cikin annabce-annabce game da ‘babban tsanani’ da zai auku wa ikkilisiya, Mai Ceto ya ce: ‘Da a ce ba a rage waɗannan kwanaki ba, da babu mai-rai da zai tsira: amma saboda zaɓaɓɓu, za a rage waɗannan kwanaki.’ Matiyu 24:22. Ta wurin tasirin Gyaran Addini aka kawo ƙarshen tsanantawar kafin shekara ta 1798.” The Great Controversy, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
“Ranaku masu yawa” da gwauruwa ta ciyar da Iliya a cikinsu, su ne kuma “ranaku masu yawa” na tsanantawar Paparoma da Daniyel ya bayyana.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Kuma masu fahimta a cikin jama’a za su koyar da mutane da yawa; amma za su fāɗi ta wurin takobi, da harshen wuta, da zaman bauta, da kwace ganima, kwanaki da yawa. To, sa’ad da za su fāɗi, za a taimake su da ɗan ƙaramin taimako; amma da yawa za su manne musu da munafunci. Kuma waɗansu daga cikin masu fahimta za su fāɗi, domin a gwada su, a tsarkake su, a kuma mai da su farare, har zuwa lokacin ƙarshe; gama har yanzu al’amarin yana domin lokacin da aka ƙayyade. Daniel 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
“Lokacin ƙarshe,” wanda kuma shi ne “lokacin da aka ƙayyade” a cikin ayoyin, shi ne 1798, kuma ya nuna ƙarshen tsanantawar papanci, kamar yadda aka misalta ta wurin zaman Iliya tare da gwauruwar Zarefat. A cikin wannan tarihin, gwauruwar, wadda ke wakiltar coci marar miji, an bayyana ta a matsayin cocin da take cikin jeji a sura ta goma sha biyu na littafin Ru’ya ta Yohanna. Tana tattara sanduna biyu, ba sanda guda ɗaya ba ko sanduna goma ba, amma sanduna biyu. An umurci Ezekiyel ya ɗauki sanduna biyu, ɗaya domin masarautar arewacin Isra’ila, ɗaya kuma domin masarautar kudancin Isra’ila, ya haɗa su wuri guda su zama sanda guda. Waɗannan masarautu biyu sun kasance a warwatse har tsawon shekaru dubu biyu da ɗari biyar da ashirin, amma alkawarin Allah shi ne zai tattara su. Matar tana tattara sanduna biyun da za a haɗa su wuri guda, kuma tana yin haka “har zuwa ranar da Ubangiji zai aiko da ruwan sama a kan duniya.”
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Ranar da Ubangiji ya aiko “ruwan sama” tana nuna Kiran Tsakar Dare na tarihin Millerite, wanda ya kai ga cikarsa a ranar 22 ga Oktoba, 1844, sa’ad da Manzon Alkawari ya zo ba zato ba tsammani zuwa haikalin da Ya gina tun daga 1798 (ƙarshen fushin farko), har zuwa 22 ga Oktoba, 1844 (ƙarshen fushi na ƙarshe). A cikin wannan tsawon lokaci, saƙon Kiran Tsakar Dare, wanda aka wakilta a cikin misalin kwarin ƙasusuwan Ezekiyel ya cika, sa’ad da aka haɗa sanduna biyu na mulkokin arewa da kudu su zama al’umma ɗaya, mai sarki ɗaya, gama a ranar 22 ga Oktoba, 1844, Almasihu ya zo gaban Uba ya karɓi mulki.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Zuwan Almasihu a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake Wurin Tsarki, kamar yadda aka bayyana a cikin Daniyel 8:14; zuwan Ɗan mutum zuwa wurin Mai-Tsofaffin Kwanaki, kamar yadda aka gabatar a cikin Daniyel 7:13; da zuwan Ubangiji zuwa haikalinsa, kamar yadda Malaki ya annabta, duka bayanai ne na abu guda ɗaya da ya faru; kuma wannan ma an wakilta shi ta wurin zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin nan na budurwai goma, a cikin Matiyu 25.” The Great Controversy, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Almasihu ya karɓi mulki a ranar 22 ga Oktoba, 1844, kamar yadda aka bayyana a cikin Daniyel.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Na gani cikin wahayin dare, sai ga wani mai kama da Ɗan Mutum ya zo tare da gajimaren sama, ya kuma zo wurin Tsofaffin Kwanaki, sai suka kawo shi gabansa. Aka kuma ba shi mulki, da ɗaukaka, da mulki na sarauta, domin dukan mutane, al’ummai, da harsuna su bauta masa: mulkinsa mulki ne madawwami, wanda ba zai shuɗe ba, mulkinsa kuwa sarauta ce wadda ba za a hallaka ba. Daniyel 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Sa’ad da aka haɗa sanduna biyu na Ezekiyel tare, suna da sarki guda a kansu.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Bawana Dawuda kuma zai zama sarki a kansu; dukansu kuma za su kasance da makiyayi ɗaya. Za su yi tafiya cikin shari’o’ina, su kiyaye ka’idodina, su kuma aikata su. Za su zauna a ƙasar da na ba wa bawana Yakubu, inda kakanninku suka zauna; za su kuma zauna a can, su da ’ya’yansu, da ’ya’yan ’ya’yansu har abada. Bawana Dawuda kuma zai zama shugabansu har abada. Ezekiel 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
Dukan annabawa sun yarda da juna, kuma sarki Dawuda shi ne Almasihu wanda ya zo gaban Uba a ranar 22 ga Oktoba, 1844, ya kuma karɓi mulki da aka tattara daga sanduna biyu na Isra’ila (mulkin arewa) da Yahuda (mulkin kudu). Watsewar mulkokin biyu ta ƙare a cikin shekaru arba’in da shida daga 1798 zuwa 1844, sa’ad da Almasihu ya gina haikali da aka lalatar aka kuma tattake ƙasa. Da ya gina haikalin, sai nan da nan ya zo zuwa haikalinsa a matsayin Manzon Alkawari, cikin cikar annabcin Malaki sura ta uku. Ezekiyel ya yarda da wannan gaskiya, gama dukan annabawa suna yarda da juna.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.
Bawana Dawuda kuma zai zama sarki a kansu; dukansu kuma za su kasance da makiyayi guda ɗaya. Za su yi tafiya bisa ga shari’ata, su kiyaye ƙa’idodina, su kuwa aikata su. Za su zauna a ƙasar da na ba wa bawana Yakubu, inda ubanninku suka zauna; za su kuma zauna a cikinta, su da ’ya’yansu, da ’ya’yan ’ya’yansu har abada; bawana Dawuda kuma zai zama yarima a kansu har abada. Haka kuma zan yi musu alkawarin salama; zai zama alkawari ne madawwami tare da su. Zan kafa su, in ƙara yawaita su, kuma zan sa Wurina Mai Tsarki a tsakiyarsu har abada abadin. Alfarwata kuma za ta kasance tare da su; i, ni zan zama Allahnsu, su kuwa za su zama mutanena. Ezekiel 37:24–27.
It is Christ that erects the temple.
Kristi ne yake gina haikalin.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Ka yi masa magana, ka ce, “Ga abin da Ubangijin rundunoni ya faɗa, yana cewa, Duba mutumin da sunansa RASSA ne; zai tsiro daga wurinsa, kuma shi ne zai gina Haikalin Ubangiji. I, shi ne zai gina Haikalin Ubangiji; zai ɗauki ɗaukaka, zai zauna kuma ya yi mulki a bisa kursiyinsa; zai kuma zama firist a bisa kursiyinsa; kuma shawarar salama za ta kasance a tsakaninsu su biyu. Kuma rawunan za su zama ga Helem, da Tobijah, da Jedaiah, da Hen ɗan Zephaniah, domin abin tunawa a cikin Haikalin Ubangiji. Kuma waɗanda suke nesa za su zo su yi gini a cikin Haikalin Ubangiji, kuma za ku sani cewa Ubangijin rundunoni ne ya aiko ni gare ku. Kuma wannan zai faru, in har za ku yi biyayya da ƙwazo ga muryar Ubangiji Allahnku.” Zakariya 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Almasihu shi ne RESHE, kuma Ya bayyana cewa idan suka rushe Haikalinsa, zai tashe shi cikin kwana uku, abin da Yahudawa suka amsa da cewa an yi shekara arba'in da shida ana gina Haikalin.
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
Sai Yahudawa suka amsa suka ce masa, Wace alama kake nuna mana, da yake kana aikata waɗannan abubuwa? Yesu ya amsa ya ce musu, Ku rushe wannan haikali, cikin kwana uku kuwa zan tā da shi. Sai Yahudawa suka ce, An yi shekara arba’in da shida ana gina wannan haikali, kai kuwa za ka gina shi a cikin kwana uku? Yohanna 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
Almasihu yana magana ne game da jikinsa a cikin wannan nassi, amma dukan annabawa suna magana ne fiye da kome game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu. Tashin Almasihu a rana ta uku ya wakilci tashin waɗannan ƙasusuwan matattu a lokacin zubowar Ruhu Mai Tsarki a cikin Kukan Tsakar Dare. Ruwan sama wanda shi ne jigon shaidar Iliya, an bayyanar da shi a lokacin kololuwar fuskantarsa da annabawan Ba’al da Ashtarot. A lokacin ne aka nuna cewa Allah na Iliya shi ne Allah na gaskiya, haka kuma cewa Iliya shi ne annabi na gaskiya.
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Da zuwan baƙin cikin farko, an bayyana cewa Furotestoci sun zama annabawan ƙarya, kamar yadda annabawan Ba’al da Ashtarot suka kasance alama a gare su. A sa’an nan ne lokacin jinkiri ya fara, kuma ya kai ga saƙon Kukan Tsakar Dare, wanda ya kai ga Almasihu ya zo haikalinsa ba zato ba tsammani. Kukan Tsakar Dare yana wakiltuwa da saƙon Ezekiyel wanda yake sa ƙasusuwan su tashi su zama runduna mai girma. Bugu da ƙari, a cikin wannan lokaci (shekaru arba’in da shida), sanduna biyu za a haɗa su su zama al’umma guda, ƙarƙashin sarki guda.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
Maganar Ubangiji ta sāke zo mini, tana cewa, “Bugu da ƙari, kai ɗan mutum, ka ɗauki sanda ɗaya, ka rubuta a kansa, ‘Don Yahuza, da kuma domin ’ya’yan Isra’ila abokan tarayyarsa.’ Sa’an nan ka ɗauki wani sanda dabam, ka rubuta a kansa, ‘Don Yusuf, sandar Efraim, da kuma domin dukan gidan Isra’ila abokan tarayyarsa.’ Ka haɗa su ɗaya da ɗaya su zama sanda ɗaya; za su kuwa zama ɗaya a hannunka. Kuma sa’ad da ’ya’yan mutanenka za su yi magana da kai, suna cewa, ‘Ba za ka nuna mana abin da kake nufi da waɗannan ba?’ Ka ce musu, ‘Ga abin da Ubangiji Allah yana cewa: Dubi, zan ɗauki sandar Yusuf, wadda take a hannun Efraim, da kabilun Isra’ila abokan tarayyarsa, in haɗa su da ita, wato da sandar Yahuza, in mai da su sanda ɗaya, su kuwa zama ɗaya a hannuna.’ Sandunan da ka rubuta a kansu kuma za su kasance a hannunka a gaban idanunsu. Ka kuma ce musu, ‘Ga abin da Ubangiji Allah yana cewa: Dubi, zan ɗauki ’ya’yan Isra’ila daga cikin al’ummai, inda suka tafi, in tattara su daga ko’ina, in kawo su ƙasarsu ta kansu. Zan mai da su al’umma ɗaya a cikin ƙasar, a kan duwatsun Isra’ila; sarki ɗaya kuma zai zama sarki a kansu duka; ba za su ƙara zama al’ummai biyu ba, ba kuma za a ƙara raba su su zama masarautu biyu ba ko kaɗan. Ba kuma za su ƙara ƙazantar da kansu da gumakansu ba, ko da abubuwan ƙyama nasu, ko da wani daga cikin laifofinsu; amma zan cece su daga dukan mazaunansu inda suka yi zunubi, in tsarkake su; haka za su zama mutanena, ni kuwa zan zama Allahnsu.’ Ezekiel 37:15–23.
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
Sanduna biyu da gwauruwar nan take tattarawa kafin ruwan sama na Iliya a Kukan Tsakar Dare, su ne masarautun Isra’ila na arewa da na kudu waɗanda aka warwatsa kuma za a tattara su su zama al’umma guda a ranar 22 ga Oktoba, 1844, sa’ad da Ranar Kafara ta wakilci ta fara, gama alkawarin shi ne cewa a lokacin nan Allah “zai tsarkake su.” Tsarkakewar nan, wadda ke wakiltar Hukuncin Bincike, ta fara a lokacin nan. Dole ne a fahimci wannan tattarar sanduna biyu daidai, gama Allah kullum yana kwatanta ƙarshen abu da farkon abu.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
1844, shi ne ƙarshen masarautu biyu na Isra’ila, gama a lokacin nan sun riga sun zama masarauta ɗaya, Isra’ila ta ruhaniya, kuma tun daga wannan lokaci su kasance al’umma ɗaya kaɗai. An misalta wannan tarihi ta wurin tarihin farko lokacin da suka zama al’umma biyu, wato tarihin tawayen Yerobowam.
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
Dole ne a kuma kwatanta tarihin tsarin bauta na jabu na Yerobowam a ƙarshen mulkinsa. Tawayen Haruna a farkon Isra’ila ta dā da tawayen Yerobowam a farkon mulkin arewa suna wakiltar tawayen 1863, kuma 1863 ana fahimtarsa a sarari ne kawai sa’ad da ƙarshen mulkin Yerobowam, kamar yadda aka wakilta ta wurin haɗewar sanduna biyu, shi ma aka shimfiɗa a kan 1863. A sa’an nan ne ake ganin a sarari cewa 1863 an wakilta shi a matsayin tsara da ta kafa sifar kishi.
We will continue this study in the next article.
Za mu ci gaba da wannan bincike a talifi na gaba.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Amma ba kawai wannan kwatanci na ƙasusuwan busassu ya shafi duniya ba, har ma ya shafi waɗanda aka albarkace su da babban haske; gama su ma suna kama da ƙasusuwan kwari. Suna da siffar mutane, tsarin jiki; amma ba su da rai na ruhaniya. Amma misalin bai bar ƙasusuwan busassu kawai an haɗa su su zama siffofin mutane ba; domin bai isa a ce akwai daidaituwar gaɓoɓi da siffofi ba. Dole ne numfashin rai ya raya jikkunan, domin su miƙe tsaye, su kuma shiga aiki. Waɗannan ƙasusuwan suna wakiltar gidan Isra’ila, ikkilisiyar Allah, kuma begen ikkilisiyar shi ne rayayyen tasirin Ruhu Mai Tsarki. Ubangiji dole ne ya hura wa ƙasusuwan busassu, domin su rayu.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Dole ne Ruhun Allah, tare da ikonsa mai rayarwa, ya kasance a cikin kowane wakilin ɗan’adam, domin kowace tsoka da jijiyar ruhaniya su kasance cikin aiki. Ba tare da Ruhu Mai Tsarki ba, ba tare da numfashin Allah ba, sai a sami kasalar lamiri da kuma asarar rai na ruhaniya. Da yawa waɗanda ba su da rai na ruhaniya suna da sunayensu a cikin kundin ikilisiya, amma ba a rubuta su a cikin littafin rai na Ɗan Ragon ba. Suna iya kasancewa a haɗe da ikilisiya, amma ba su haɗu da Ubangiji ba. Suna iya yin ƙwazo wajen cika wani tsari na ayyuka, kuma a ɗauke su a matsayin masu rai; amma da yawa suna cikin waɗanda suke da ‘suna cewa kana da rai, alhali kuwa ka mutu.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Sai dai in akwai juyowar rai ta gaskiya zuwa ga Allah; sai dai numfashin rai na Allah ya rayar da rai zuwa ga rai na ruhaniya; sai dai masu ikirarin gaskiya suna motsawa ne da ƙa’idar da aka haifa daga sama, ba a haife su daga irin da ba ya ruɓewa ba, wanda yake da rai kuma yana dawwama har abada. Sai dai sun dogara ga adalcin Almasihu a matsayin tsaronsu kaɗai; sai dai suna kwaikwayon halinsa, suna yin aiki cikin ruhunsa, tsirara suke, ba su sa rigar adalcinsa ba. Sau da yawa ana sa matattu su bayyana kamar masu rai; gama waɗanda suke gudanar da abin da suke kira ceto bisa ga ra’ayoyinsu na kansu, ba su da Allah yana aiki a cikinsu, yana sa su yi nufi kuma su aikata bisa ga yardarsa mai kyau.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Wannan rukuni yana da kyakkyawan wakilci a cikin kwarin ƙasusuwan busassu da Ezekiyel ya gani a cikin wahayi.” Review and Herald, Janairu 17, 1893.