The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
An watse masarautun arewa da ta kudu a ƙarƙashin fushin Allah na tsawon shekaru dubu biyu da ɗari biyar da ashirin, domin cika karya alkawarin Littafin Firistoci surori na ashirin da biyar da na ashirin da shida. Shekaru arba’in da shida da suke tsakanin ƙarshen fushin farko da na ƙarshe sun wakilci tattara waɗannan masarautu biyu su zama masarauta ɗaya ta Isra’ila ta ruhaniya ta zamani a shekara ta 1844. Tattara waɗannan al’ummai biyu an wakilta ta wurin sanduna biyu da Ezekiyel ya haɗa wuri guda, da kuma sanduna biyu da bazawarar Zarefath ta tattara a cikin labarin Iliya. A ranar 22 ga Oktoba, 1844 tarihin annabci na masarautun arewa da ta kudu ya ƙare, kuma ta haka ya maimaita tarihin farkon waɗannan masarautu biyu.
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
Yerobowam ya kafa wani ƙage-tsarin bauta a masarautar arewa domin ya hana talakawansa tafiya zuwa Yahuda su yi wa Allah sujada a Haikali a Urushalima.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Sai Yerobowam ya ce a zuciyarsa, Yanzu mulkin zai koma gidan Dawuda. In mutanen nan suka haura su yi hadaya a cikin Haikalin Ubangiji a Urushalima, zuciyar mutanen nan kuwa za ta sāke juyawa zuwa ga ubangijinsu, wato Rehobowam sarkin Yahuza; za su kashe ni, su sāke komawa wurin Rehobowam sarkin Yahuza. Saboda haka sarkin ya nemi shawara, ya yi maruƙa biyu na zinariya, ya ce musu, Ya yi muku yawa ku riƙa hawa zuwa Urushalima; ga allolinku, ya Isra’ila, waɗanda suka fitar da ku daga ƙasar Masar. Sai ya kafa ɗaya a Betel, ɗayan kuma ya sa a Dan. Wannan abu kuwa ya zama zunubi, gama mutane suka tafi su yi sujada a gaban ɗaya, har zuwa Dan. Ya kuma yi haikalin masujadai, ya naɗa firistoci daga cikin mafi ƙasƙancin mutane, waɗanda ba daga cikin ’ya’yan Lawi suke ba. Yerobowam kuma ya kafa idi a wata na takwas, a rana ta goma sha biyar ga watan, kamar idin da yake a Yahuza; ya miƙa hadaya a bisa bagaden. Haka ya yi a Betel, yana miƙa hadaya ga maruƙan da ya yi; ya kuma sa a Betel firistocin masujadan da ya yi. Haka ya miƙa hadaya a bisa bagaden da ya yi a Betel a rana ta goma sha biyar ga wata na takwas, wato a watan da ya ƙirƙira daga zuciyarsa; ya kafa idi domin ’ya’yan Isra’ila; ya kuma hau bagaden, ya ƙone turare. 1 Sarakuna 12:26–33.
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
Tsarinsa na ibada ya kasance alama ce ta Katolika (arna), gama kamar yadda ya kasance da tawayen Haruna, ya kafa wani gunki ga dabbar kuma na dabbar. An yi gumakan ’yan maruƙa biyu da zinariya, suna wakiltar Babila. An keɓe gumakan ga allolin Masar, waɗanda aka bayyana kamar yadda Haruna ma ya bayyana su; a matsayin “allolin da suka fito da su daga ƙasar Masar.” Ya gina bagadai biyu a birane biyu, waɗanda idan aka yi la’akari da su tare, suna wakiltar haɗuwar coci (Betel) da ƙasa ko gwamnati (Dan). Bagadan sun kasance kwaikwayon na ƙarya na bagade na gaskiya, wanda shi ne Almasihu, kamar yadda Katolika ke da’awar cewa ita ce wakiliyar Almasihu a duniya. Ya tayar da wani gurɓataccen firistoci, kamar yadda firistocin Katolika suke. Ya zaɓi wata rana domin hidimarsa ta ibada wadda aka bambanta ta musamman da ranakun kowace ɗaya daga cikin ainihin ranakun bukukuwan Allah, ta haka tana wakiltar muhawarar game da ranar ibada ta gaskiya da ta ƙarya.
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
A lokacin ƙaddamar da tsarin bautarsa na ƙarya, Allah ya aiko wani annabi daga Yahuda domin ya tsauta wa tsarin bautarsa na jabun.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.
Sai ga shi, wani mutumin Allah ya fito daga Yahuza ta wurin maganar Ubangiji zuwa Betel; Yerobowam kuwa yana tsaye a bakin bagaden domin ya ƙona turare. Sai ya yi kira gāba da bagaden cikin maganar Ubangiji, ya ce, Ya bagade, bagade, ga abin da Ubangiji ya faɗa; ga shi, za a haifi ɗa ga gidan Dawuda, sunansa Yosiya; kuma a kanka zai miƙa firistocin masujadai waɗanda suke ƙona turare a kanka, za a kuma ƙone ƙasusuwan mutane a kanka. Kuma a wannan rana ya ba da wata alama, yana cewa, Wannan ita ce alamar da Ubangiji ya faɗa; ga shi, za a tsage bagaden, tokar da take a kansa kuma za a zubar da ita. 1 Sarakuna 13:1–3.
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
Annabin daga Yahuza ya yi shelar annabci mai sassa uku, yana bayyana haihuwar sarki Yosiya a nan gaba. Ya annabta cewa Yosiya zai kashe mugayen firistocin da ake amfani da su a bagaden ƙarya, kuma Yosiya zai kuma ƙone ƙasusuwan mutane a kan wannan bagade ɗin. Haka kuma ya ba Yarobowam wata alama, yana nuna cewa bagaden Yarobowam za a tsattsage shi, toka kuma za ta zube. Dukan waɗannan abubuwa sun cika bisa ga Maganar Ubangiji, amma da Yarobowam ya ji shelar annabin sai ya fusata, ya kuma nemi ya hukunta annabin, amma Allah ne yake iko da komai.
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.
Sai ya zama, sa’ad da sarki Yerobowam ya ji maganar mutumin Allah, wanda ya yi kira gāba da bagaden da yake a Betel, sai ya miƙa hannunsa daga kan bagaden, yana cewa, Ku kama shi. Sai hannunsa, wanda ya miƙa gāba da shi, ya bushe, har ya kāsa janye shi ya komo gare shi. Bagaden kuma ya tsage, toka kuma ta zube daga bagaden, bisa ga alamar da mutumin Allah ya bayar ta wurin maganar Ubangiji. 1 Sarakuna 13:4, 5.
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
Alamarar kuwa ta cika nan da nan, kuma hannun Yerobowam ya shanye.
And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.
Sai sarki ya amsa, ya ce wa mutumin Allah, “Ina roƙon ka yanzu, ka roƙi fuskar Ubangiji Allahnka, ka kuma yi mini addu’a, domin hannuna ya komo mini kamar dā.” Sai mutumin Allah ya roƙi Ubangiji, hannun sarkin kuwa ya komo masa kuma, ya zama kamar yadda yake a dā. Sai sarki ya ce wa mutumin Allah, “Zo gida tare da ni, ka huta, ni kuma zan ba ka lada.” Amma mutumin Allah ya ce wa sarki, “Ko da za ka ba ni rabin gidanka, ba zan shiga tare da kai ba, ba kuwa zan ci abinci ko in sha ruwa a wannan wuri ba: gama haka aka umarce ni ta wurin maganar Ubangiji, ana cewa, Kada ka ci abinci, kada ka sha ruwa, kada kuma ka komo ta hanyar da ka bi ka zo ba.” Saboda haka ya tafi ta wata hanya dabam, bai kuwa komo ta hanyar da ya bi ya zo Betel ba. 1 Sarakuna 13:6–10.
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
Yesu kullum yana kwatanta ƙarshen wani abu da farkon wani abu, kuma farkon masarautun arewa da kudu na Isra’ila ta zahiri ta dā suna ƙarewa a cikin tarihin da ake haɗa sanduna biyu su zama sanda ɗaya, suna wakiltar al’ummar Isra’ila ta ruhaniya ta zamani.
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
A cikin tarihin da aka haɗa sanduna biyu, an ƙaddamar da tsarin gwaji mai matakai uku a lokacin ƙarshe a shekara ta 1798. Ana tattara dukkan sandunan biyu (masarautun) tun kafin zubowar Ruhu Mai Tsarki a cikin Kiran Tsakar Dare. A babban abin takaici na farko a bazarar shekara ta 1844, Furotestoci suka gaza a tsarin gwajin, suka kuma zama ’ya’yan Katolika; ta haka suna maimaita ƙaddamar da tsarin bauta na ƙarya, kamar yadda Yerobowam ya kasance abin misali.
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
Gyaran Cocin Furotesta aiki ne da Allah ya aikata domin ya fito da coci a jeji daga cikin camfe-camfe, al’adun gargajiya da kuma al’adu na cocin Roma. Tun daga zamanin Martin Luther, ana ci gaba da bayyana ƙarin gaskiya, suna nuna karuwar Taya ba kome ba ce face tsarin bautar arna da aka lulluɓe da ikirarin ƙarya na Kiristanci. Nufin Ubangiji shi ne ya fito da mutanensa da suke cikin bauta daga duhu, kamar yadda Ya yi sa’ad da mutanensa suke bayi a Masar. Ya kuɓutar da su daga bautar Masar domin ya ba su dokarsa. Ƙin amincewar Furotesta su bi ƙarin hasken ilimi da aka buɗe hatiminsa a 1798, ya hana su gane dokar da aikin gaskiya na Almasihu a haikali a 1844.
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
Kin amincewa da saƙon sa’ar hukunci ya wakilci zamansu ’ya’ya mata na cocin Roma, kuma a sa’an nan suka kafa tsarin ƙarya na bautar da aka bayyana a cikin Nassosi a matsayin annabin ƙarya (Furotesta mai ridda). Amintattun Milleriyawa waɗanda suka shiga Wuri Mai Tsarki ta wurin bangaskiya a ranar 22 ga Oktoba, 1844, sun karɓi hasken mala’ika na uku kuma suka gabatar da tsawatawa ga tsarin ƙarya na bautar da ke iƙirarin kasancewa na Furotesta, alhali kuwa yana riƙe da babbar al’adar arna, wato bautar rana. Annabin daga Yahuza ya kasance alama ta Adventisancin Milleriya mai gane da kuma gabatar da saƙon mala’ika na uku wanda ya iso a ranar 22 ga Oktoba, 1844.
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
Sa’ad da roƙon Yarobowam ya fuskanci annabin, wato ya zo gidansa ya huta ya kuma ƙarfafa kansa, annabin ya bayyana takamaiman umarnin da Ubangiji ya ba shi. An kuma ba Millerite Adventism wannan umarni. Umarnin kuwa shi ne kada su komo ta hanyar da suka bi suka zo, kuma Millerite Adventism ta fito ne daga ƙungiyoyin Furotesta. An raba su da Furotesta a farkon babban baƙin ciki a lokacin bazarar shekara ta 1844, kuma Irmiya ya ba da misali na irin wannan umarni ɗaya da aka ba annabin Yahuda.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
An sami kalmominka, sai na ci su; maganarka kuwa ta zama mini farin ciki da murnar zuciyata: gama ana kirana da sunanka, ya Ubangiji Allah Maɗaukakin Runduna. Ban zauna a cikin taron masu ba’a ba, ban kuma yi murna tare da su ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da fushi. Don me azabata ta zama ta dindindin, raunina kuma marar waraka, wanda ya ƙi warkewa? Za ka zama mini kamar maƙaryaci ne ƙwarai, kamar ruwaye masu yankewa? Saboda haka ga abin da Ubangiji ya ce, In ka komo, to, zan mai da kai, za ka kuwa tsaya a gabana: in kuma ka fitar da abin daraja daga abin banza, za ka zama kamar bakina: su komo wurinka; amma kai, kada ka koma gare su. Zan mai da kai ga wannan jama’a kamar katanga ta tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama ina tare da kai domin in cece ka da in kuɓutar da kai, in ji Ubangiji. Zan kuɓutar da kai daga hannun mugaye, zan kuma fanshe ka daga hannun azzalumai. Irmiya 15:16–21.
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
A cikar annabcin lokaci na Bala’i na biyu, a ranar 11 ga Agusta, 1840, mala’ikan mai ƙarfi na Ru’ya ta Yohanna sura ta goma ya sauko, yana da ƙaramin littafi a buɗe a hannunsa, kuma aka gaya wa Yohanna ya je ya karɓi littafin ya ci shi. Irmiya yana wakiltar waɗanda suka ci ƙaramin littafin a wancan lokaci na tarihi, kuma kalmomin sun yi zaƙi kamar zuma, gama su ne “farin ciki da murnar” “zuciyarsa.” Amma saboda “hannun” Allah, Irmiya ya “cika” “da fushi,” an “ji masa rauni,” kuma yana cikin “azaba marar ƙarewa.” Saboda “hannun” Allah Irmiya ya nuna cewa Allah ya kasance “a gare” Irmiya “kamar maƙaryaci,” kuma kamar “ruwaye marasa tabbaci.” Ubangiji ya riƙe “hannunsa” a kan wani kuskure cikin wasu daga cikin adadin da suke cikin jadawalin 1843.
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
Irmiya yana wakiltar rashin cikar bege na farko na mabiyan Miller, sa’ad da wahayin Habakkuk ya jinkirta. Ga waɗanda Irmiya yake wakilta, sai ya bayyana kamar saƙon, wanda aka wakilta a matsayin “ruwan sama,” ya gaza. Amma Habakkuk ya faɗa cewa “wahayin yana nan har yanzu domin ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai ƙara jinkiri ba.” Irmiya ya yi zaton Allah ya yi ƙarya, kuma saƙon (ruwan sama) ya gaza, amma dai ya jinkirta ne kawai.
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
Sa’an nan Allah ya umurci Irmiya cewa, “idan ka komo, to, zan komo da kai kuma, za ka tsaya a gabana; kuma idan ka fitar da abin daraja daga abin ƙasƙanci, za ka zama kamar bakina: su komo gare ka; amma kai kada ka komo gare su.” Bayan wannan baƙin ciki, Irmiya, yana wakiltar mutanen Allah waɗanda dole ne su komo ga hidimar Ubangiji su kuma girgiza kawar da sanyin gwiwar da ya samu sa’ad da ya bayyana kamar saƙon ya gaza. Idan Irmiya zai cika sharuɗɗan da aka ƙayyade, Allah zai ba shi izinin zama mai magana a madadinsa.
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
Abin da ya fi muhimmanci ga nazarinmu a wannan lokaci shi ne abin da Allah ya faɗa wa Irmiya game da “taron masu ba’a” waɗanda suke “murna” a kan ɓacin ransa. Ya faɗa wa Irmiya cewa masu ba’ar za su iya komowa wurin Irmiya, amma shi kuwa ba zai taɓa komawa wurinsu ba. Irmiya ya wakilci waɗanda suka tsaya gaba da Furotesta waɗanda a lokacin suka zaɓi komawa cikin garken Katolika suka kuma zama ’ya’yan Babila, annabawan ƙarya na Ba’al da Ashtarot. Irmiya ya wakilci annabin Yahuda wanda a daidai wannan matsayi a cikin layin annabci ya tsawata wa tsarin sujada na ƙarya na Yerobowam a farkon masarautar arewa, ta haka yana zama misali na shigar da tsarin sujada na ƙarya wanda ya kasance siffar Katolika a ƙarshen tarihin masarautar arewa. Annabin ya gaya wa Yerobowam, sa’ad da Yerobowam ya bayar da shawarar kulla ƙawance, cewa ba zai ci ba, ba zai sha ba, kuma ba zai komo ta hanyar da ya bi ya zo ba.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.
Sai sarki ya ce wa mutumin Allah, Ka zo gida tare da ni, ka huta, ni kuma zan ba ka lada. Sai mutumin Allah ya ce wa sarki, Ko da za ka ba ni rabin gidanka, ba zan shiga tare da kai ba, haka kuma ba zan ci gurasa ko in sha ruwa a wannan wuri ba: Gama haka aka umarce ni da maganar Ubangiji, ana cewa, Kada ka ci gurasa, kada ka sha ruwa, kada kuma ka koma ta hanyar da ka bi ka zo. 1 Sarakuna 13:7–9.
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
Furucin annabin Yahuda ya yi daidai da aikin annabawan ƙarya na Ba’al da Ashtarot a cikin labarin Iliya. Hakika, tarihin Millerites shi ma tarihin Iliya ne, gama Miller shi ne Iliya. A cikin labarin Iliya, annabawan Ba’al da Ashtarot sun yi rawar yaudara, wadda aka bayyana a matsayin wawanci sa’ad da wuta ta sauko daga wurin Allah ta cinye hadayar Iliya, ta haka tana misalta zubowar Ruhu Mai Tsarki a cikin Kukan Tsakar Dare na tarihin Millerite. Gwagwarmayar wannan tarihin ta wakilci gwagwarmayar Iliya na biyu, wato Yohanna Mai Baftisma, a lokacin rawar yaudara da ’yar Hirudiya (Salome) ta yi. An misalta Hirudiya da Jezebel, kuma Jezebel alama ce ta cocin Katolika.
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
A cikin shekara ta 1844, majami’un Furotesta suka zama Salome, ’yar Herodias (Jezebel). A cikin rawar ruɗi, Hirudus ya yi alkawarin rabin mulkinsa, kuma ya yi haka ne a ranar haihuwarsa, ta haka yana zama alama ta kwanaki na ƙarshe sa’ad da sarakuna goma, waɗanda Ahab ya misalta (sarkin masarautu goma na arewa), suka yarda su ba papacy mulkinsu (Jezebel). Ba da “rabin mulkinka” alama ce ta ƙawance, kuma annabin daga Yahudiya a fili yana sanar da Yerobowam cewa ba zai taɓa kulla haɗin gwiwa da sarkin mai ridda ba ko kuma ya goyi bayan tsarin sujadarsa na jabu.
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
Haka kuma abin da Ubangiji ya gaya wa Irmiya ke nan, sa’ad da Ya ce “taron masu ba’a” (Furotestantism mai ridda) na iya komawa ga Irmiya, amma Irmiya bai taɓa komawa gare su ba, ko ya komo ta hanyar da ya bi ya zo ba. Amma annabin Yahudiya ya yi wannan abu ɗin ƙwarai kuwa, gama annabi na ƙarya, mai yaudara, ya ruɗe shi kafin ya komo Yahudiya—kafin ya kammala aikin da aka ba shi.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
To, akwai wani tsohon annabi da yake zaune a Betel; sai ’ya’yansa suka zo suka ba shi labarin dukan ayyukan da mutumin Allah ya yi a wannan rana a Betel; har ma da kalmomin da ya faɗa wa sarki, su ma suka faɗa wa ubansu. Sai ubansu ya ce musu, Ta wace hanya ya bi? Gama ’ya’yansa sun ga hanyar da mutumin Allah, wanda ya fito daga Yahuza, ya bi. Sai ya ce wa ’ya’yansa, Ku yi mini jingar jaki. Sai suka yi masa jingar jaki; ya hau kansa, Ya bi bayan mutumin Allah, ya same shi yana zaune a ƙarƙashin itacen oak; sai ya ce masa, Kai ne mutumin Allah wanda ya fito daga Yahuza? Sai ya ce, Ni ne. Sa’an nan ya ce masa, Ka zo gida tare da ni, ka ci gurasa. Sai ya ce, Ba zan iya komawa tare da kai ba, ko in shiga tare da kai ba; ba kuma zan ci gurasa ko in sha ruwa tare da kai a wannan wuri ba: Gama an faɗa mini ta wurin maganar Ubangiji cewa, Kada ka ci gurasa ko ka sha ruwa a can, kada kuma ka koma ta hanyar da ka bi zuwa can. Sai ya ce masa, Ni ma annabi ne kamar yadda kake; kuma wani mala’ika ya yi mini magana ta wurin maganar Ubangiji, yana cewa, Kawo shi tare da kai ya koma gidanka, domin ya ci gurasa ya sha ruwa. Amma ya yi masa ƙarya. Saboda haka ya koma tare da shi, ya ci gurasa a gidansa, ya kuma sha ruwa. Sai ya faru, suna zaune a tebur, maganar Ubangiji ta zo wa annabin da ya komo da shi: Sai ya ɗaga murya ga mutumin Allah wanda ya fito daga Yahuza, yana cewa, Ga abin da Ubangiji ya faɗa, Domin ka sāɓa wa bakin Ubangiji, ba ka kiyaye umarnin da Ubangiji Allahnka ya umarce ka da shi ba, Amma ka komo, ka ci gurasa ka sha ruwa a wurin da Ubangiji ya ce maka, Kada ka ci gurasa, kada kuma ka sha ruwa; gawarka ba za ta shiga kabarin kakanninka ba.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Sai ya faru, bayan ya ci abinci, bayan kuma ya sha, sai ya yi masa sirdi a kan jaki, wato, domin annabin da ya komo da shi. Da ya tafi kuwa, sai zaki ya gamu da shi a hanya, ya kashe shi; gawarsa kuwa aka jefa a hanya, jaki kuma yana tsaye kusa da ita, zaki ma yana tsaye kusa da gawar. Ga shi kuwa, mutane suka ratsa, suka ga gawar a jefa a hanya, zaki kuma yana tsaye kusa da gawar; sai suka zo suka ba da labarin a birnin da tsohon annabin yake zaune. Da annabin da ya komo da shi daga hanya ya ji haka, sai ya ce, Mutumin Allah ne, wanda bai yi biyayya ga maganar Ubangiji ba; saboda haka Ubangiji ya ba da shi ga zaki, wanda ya yage shi, ya kashe shi, bisa ga maganar Ubangiji wadda ya faɗa masa. Sai ya yi magana da ’ya’yansa maza, yana cewa, Ku yi mini sirdi a kan jaki. Sai suka yi masa sirdi. Sai ya tafi ya tarar da gawarsa a jefa a hanya, jaki da zaki kuma suna tsaye kusa da gawar; zaki bai ci gawar ba, bai kuwa yage jakin ba. Sai annabin ya ɗauki gawar mutumin Allah, ya ɗora ta a kan jaki, ya komo da ita; tsohon annabin kuwa ya zo birni domin ya yi makoki, ya kuma binne shi. Sai ya kwantar da gawarsa a cikin kabarinsa; suka yi makoki a kansa, suna cewa, Kaitona, ɗan’uwana! Sai ya faru, bayan ya binne shi, sai ya yi magana da ’ya’yansa maza, yana cewa, Sa’ad da na mutu, ku binne ni a cikin kabarin da aka binne mutumin Allah; ku ajiye ƙasusuwana kusa da ƙasusuwansa. Gama maganar da ya yi shela da ita ta wurin maganar Ubangiji a kan bagaden da yake Betel, da kuma a kan dukan gidajen masujadan da suke a biranen Samariya, lalle za ta cika. 1 Sarakuna 13:11–32.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Sa’ad da ikon Allah ya ba da shaida ga abin da yake gaskiya, wannan gaskiyar za ta tsaya har abada a matsayin gaskiya. Ba za a yarda da wani zato da ya zo daga baya ba, wanda ya saɓa wa hasken da Allah ya bayar. Mutane za su tashi da fassarorin Littafi Mai Tsarki waɗanda a gare su gaskiya ne, amma waɗanda ba gaskiya ba ne. Gaskiyar wannan lokaci Allah ya ba mu a matsayin harsashi ga bangaskiyarmu. Shi da kansa ya koya mana abin da yake gaskiya. Wani zai tashi, kuma har yanzu wani, da sabon haske, wanda yake musanta hasken da Allah ya bayar ƙarƙashin tabbacin Ruhunsa Mai Tsarki. Kaɗan daga cikinsu har yanzu suna da rai, waɗanda suka ratsa cikin ƙwarewar da aka samu wajen kafuwar wannan gaskiyar. Allah cikin alheri ya bar rayuwarsu domin su maimaita, su kuma ci gaba da maimaitawa har zuwa ƙarshen rayuwarsu, ƙwarewar da suka ratsa cikinta, kamar yadda manzo Yohanna ya yi har zuwa ainihin ƙarshen rayuwarsa. Kuma masu ɗaukar tuta waɗanda suka fāɗi cikin mutuwa za su yi magana ta wurin sake buga rubuce-rubucensu. An umarce ni cewa ta haka ne za a ji muryoyinsu. Za su ba da shaidarsu game da abin da ya ƙunshi gaskiyar wannan lokaci.”
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
“Kada mu karɓi maganganun waɗanda suke zuwa da saƙo mai saɓawa da muhimman ginshiƙan bangaskiyarmu. Sukan tattara ɗumbin Nassosi, su tara su a matsayin hujja kewaye da ra’ayoyinsu da suka kafa. An yi haka sau da sau cikin shekaru hamsin da suka gabata. Kuma ko da yake Nassosi Maganar Allah ne, kuma ya kamata a girmama su, amfani da su ta irin wannan hanya, idan irin wannan amfani ya motsa wani ginshiƙi daga tushen da Allah ya riƙe cikin waɗannan shekaru hamsin, babban kuskure ne. Wanda yake yin irin wannan amfani bai san wannan banmamakin tabbaci na Ruhu Mai Tsarki da ya ba da iko da ƙarfi ga saƙonnin dā da suka zo ga mutanen Allah ba.”
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
“Hujjojin Dattijo G ba abin dogara ba ne. In aka karɓe su, za su lalatar da bangaskiyar mutanen Allah ga gaskiyar da ta mai da mu abin da muke.”
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
“Dole ne mu tsaya tsayin daka a kan wannan batu; gama abubuwan da yake ƙoƙarin tabbatarwa ta wurin Nassosi ba su da inganci. Ba sa tabbatar da cewa abin da mutanen Allah suka fuskanta a dā ya kasance ruɗu. Mun riƙe gaskiya; mala’ikun Allah ne suka yi mana jagoranci. A ƙarƙashin jagorancin Ruhu Mai Tsarki ne aka ba da bayani game da batun haikalin. Hikima ce ga kowa ya yi shiru game da siffofin bangaskiyarmu waɗanda ba su taka wata rawa a cikinsu ba. Allah ba ya taɓa saɓa wa Kansa. Ana karkatar da hujjojin Nassosi idan aka tilasta su su ba da shaida ga abin da ba gaskiya ba ne. Wani kuma, sa’an nan wani dabam, za su tashi su kawo abin da ake ɗauka a matsayin babban haske, su kuma yi ta jaddada maganganunsu. Amma mu muna tsayawa ga tsoffin alamomin iyaka. [1 John 1:1–10 quoted.]
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
“An umurce ni in faɗa cewa waɗannan kalmomi za mu iya amfani da su kamar yadda suka dace da wannan lokaci, gama lokaci ya yi da dole ne a kira zunubi da sunansa na gaskiya. Ana hana mu ci gaba a aikinmu ta wurin mutanen da ba su tuba ba, waɗanda suke neman ɗaukakarsu ta kansu. Suna so a ɗauke su a matsayin masu ƙirƙiro sabbin koyarwoyi, waɗanda suke gabatarwa suna da’awar cewa su ne gaskiya. Amma idan aka karɓi waɗannan koyarwoyi, za su kai ga musun gaskiyar da Allah ya kasance yana bai wa mutanensa a cikin shekaru hamsin da suka shuɗe, yana tabbatar da ita ta wurin bayyanar ikon Ruhu Mai Tsarki.” Selected Messages, littafi na 1, 161.