Littafin Daniyel — Lamba Tamanin da Bakwai

Misalin budurwai goma yana kwatanta kwarewar mutanen Adventist.

Adventistocin Millerite sun cika misalin nan daidai har zuwa ga kowane harafi.

Tarihin motsin mala’ika na farko yana wakiltar motsin mala’ika na uku, kuma ainihin abin da misalin yake mai da hankali a kai shi ne ko budurwai suna da mai, wanda shi ne saƙon ruwan sama na ƙarshe.

“Mai” a cikin misalin yana wakiltar “hali,” kuma har ila yau “adalcin Almasihu.” Hali mai tsarkakewa kuwa sai kawai waɗanda suke cin Maganar Allah ne suke samarwa.

“Mai” kuma saƙonnin Ruhun Allah ne.

“Mai” shi ne saƙonnin Maganar Allah da ke isar da tsarkakewar kasancewar adalcin Almasihu. A cikin misalin budurwai goma, wanda kuma shi ne annabcin Habakkuk sura ta biyu, saƙon Kukan Tsakar Dare, wanda shi ne saƙon adalcin Almasihu, kamar yadda saƙon Jones da Waggoner ya wakilta a cikin tawaye na shekarar 1888.

Saƙon shi ne saƙon ruwan sama na ƙarshe.

Sa’ad da mala’ikan nan mai ƙarfi ya sauko a ranar 11 ga Satumba, 2001, ruwan sama na ƙarshe ya fara yayyafa, kuma tarihin Millerites kamar yadda aka wakilta a cikin misalin budurwai goma da kuma Habakkuk sura ta biyu ya fara maimaituwa. A wannan lokaci ne mutanen Allah na ranar ƙarshe suka ci littafin da yake a hannun mala’ikan, kuma ta yin haka aka komo da su ga tsofaffin hanyoyin Irmiya, ta haka kuma suka zama masu tsaro waɗanda za su busa ƙahon gargaɗi. Gargaɗin ƙahon kuwa shi ne saƙon Laodicea wanda Ishaya ya wakilta a matsayin babban ihu.

Motsin gyaran hali na mala’ika na fari da na uku yana farawa ne a wani “lokacin ƙarshe.” A wannan lokaci akwai “ƙaruwa ta sani” wadda za ta gwada tsara ta mutanen da suke raye a wancan lokacin, amma sai bayan an buga wannan sani a matsayin saƙo da aka tsara a hukumance. Bayan haka sai a “ƙarfafa” wannan saƙo da aka tsara a hukumance, kuma ana nuna wannan ƙarfafawar ta wurin saukowar wani mala’ika. Saukowar mala’ikan yana bayyana muhawarar Habakkuk, kuma rukuni biyu suna fara gane wani saƙo da yake ko dai saƙo na gaskiya ne ko kuwa na jabu na ruwan sama na ƙarshen zamani. Sa’an nan masu aminci sukan zama masu tsaro na Allah waɗanda suke fara busa saƙon ƙaho na gargaɗi.

Saƙon ƙaho na gaskiya ya dogara ne bisa ga hasken da aka wakilta a kan alluna biyu na Habakkuk. Shi ne gargaɗi ga Laodicea, da kuma gargaɗin da ke bayyana zunuban mutanen Allah. Muhawarar tana ƙaruwa har zuwa baƙin cikin farko, sa’ad da wani rukuni ya zama “taron masu ba’a,” kuma ake kiran masu tsaro na gaskiya su koma ga himmar da suka taɓa nunawa ga saƙon kafin wannan baƙin ciki. Yayin da masu tsaron suka komo, sai suka gane cewa suna cikin “lokacin jinkiri”, kuma cewa saƙon da ya zama kamar ya fāɗi, a haƙiƙa zai cika, amma bisa ga tsarin Allah. Wannan saƙon ya bunƙasa cikin ɗan gajeren lokaci (amma duk da haka lokaci ne), kuma lokacin da saƙon ya iso ana wakiltarsa a matsayin saƙon “Kukan Tsakar Dare”, wanda kawai ƙaruwa ce ta saƙon da ya fara samun iko sa’ad da mala’ikan ya sauko.

Da zuwan saƙon, an cika rarrabuwar da ke tsakanin waɗanda suka karɓi matsayin masu tsaro a lokacin saukowar mala’ikan, da waɗanda suka ƙi. Wannan rarrabuwar tana nuna ainihin lokacin da aka sa hatimin a kan dubu ɗari da arba’in da huɗu, kafin zubowar ruwan sama na ƙarshe ba tare da “aunawar” da aka ɗora a kan ruwan sama na ƙarshe da ya fara lokacin da mala’ikan ya sauko ba.

Tarihin Milleriyawa hoto ne na ruwan sama na ƙarshe a lokacin hatimin dubu ɗari da arba’in da huɗu. A cikin wannan tarihin, muhawarar Habakkuk ta ginu ne a kan saƙon ruwan sama na ƙarshe na gaskiya da kuma na ƙarya. Bulus ya bayyana wani rukuni a matsayin waɗanda suke da ƙaunar gaskiya, ɗayan rukunin kuwa a matsayin waɗanda suke karɓar ruɗi mai ƙarfi domin ba su da ƙaunar gaskiya, kuma domin sun gaskata “ƙarya.”

Motsin Millerite yana wakiltar ci gaban gaskiya da ke ƙaruwa cikin sani da iko tun daga “lokacin ƙarshe,” har zuwa zubowar Ruhu Mai Tsarki a Kiran Tsakar Dare. Motsin Millerite ya gano wasu takamaiman alamomin hanya da ake daidaita su da wasu, kamar “lokacin ƙarshe,” “tsarawa” ko “ba wa saƙon tsari na doka” wanda yake wakilta ta wurin “ƙaruwa cikin sani”, “ƙarfafawar” saƙon da aka yi masa alama da mala’ika yana saukowa, “baƙin cikin farko” wanda yake gabatar da misalin budurwai goma, zubowar Ruhu Mai Tsarki wanda aka wakilta a matsayin “Kiran Tsakar Dare”, sa’an nan kuma “baƙin cikin biyu” na ƙarshe, inda ake “rufe” wata ƙofa ta tsarin zamanai, kuma ake “buɗe” wata ƙofa ta tsarin zamanai.

Yunkurin Millerite, wanda yake wakiltar yunkura-yunkuran dubu ɗari da arba’in da huɗu, ya kasance a daure cikin annabce-annabcen shekaru dubu biyu da ɗari uku da kuma shekaru dubu biyu da ɗari biyar da ashirin na Daniyel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu. “Lokacin ƙarshe,” ya iso a ƙarshen “zamani bakwai” na fushin Allah a kan masarautar arewacin Isra’ila. Tsara saƙon Miller a bisa ƙa’ida a shekara ta 1831, ya zo shekaru ɗari biyu da ashirin bayan fitar da Littafi Mai Tsarki na King James.

Motsin “lokacin ƙarshe” na mala’ika na uku ya iso a shekara ta 1989, a ƙarshen shekaru ɗari da ashirin da shida tun daga tawayen 1863. “Ɗari da ashirin da shida” alama ce ta “lokuta bakwai.” Duka motsin biyu sun fara ne da cikar “lokuta bakwai.”

An tsara saƙon motsin mala’ika na uku a hukumance a shekara ta 1996, ta hanyar fitar da jerin maƙalu masu take, The Time of the End, waɗanda aka buga a cikin wata mujalla mai suna, Our Firm Foundation. An buga waɗannan maƙalun shekara ɗari biyu da ashirin bayan Sanarwar ’Yancin Kai ta 1776. Saƙon duka motsin biyu an tsara shi a hukumance shekara ɗari biyu da ashirin bayan wani tarihi da yake da alaƙa kai tsaye da saƙon da ya iso a ƙarshen shekarun ɗari biyu da ashirin.

Lambar “ɗari biyu da ashirin” yana wakiltar alaƙa (haɗin kai) tsakanin “lokuta bakwai” na fushin Allah a kan masarautar kudu ta Yahuza da ya fara a shekara ta 677 K.H.K., da kuma farkon shekaru dubu biyu da ɗari uku na Daniyel sura ta takwas, aya ta goma sha huɗu, a shekara ta 457 K.H.K. Lambar ɗari biyu da ashirin tana haɗa annabce-annabcen biyu tare, kuma an gabatar da annabce-annabcen biyun tare a cikin ayoyin tushe na Adventism, wato Daniyel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu. A cikin waɗannan ayoyi Kristi ya gabatar da kansa ta annabci a matsayin “wancan wani tsarkake,” wanda shi ne fassarar daga kalmar Ibrananci “Palmoni,” wadda take nufin “Mai Ƙididdiga Mai Al’ajabi”.

Mai Ƙidaya Mai Al’ajabi ya gabatar da wahayoyi biyu da suke wakiltar layuka biyu na annabci, a cikin ayoyi biyu ɗin nan da Sister White ta bayyana a matsayin ginshiƙi na tsakiya na Adventism. Mafarin yana haɗe da alaƙar alama ta shekaru ɗari biyu da ashirin zuwa lokacin da suke cika a shekara ta 1844. Babi na biyu na Habakkuk ya ƙare da aya ta ashirin, ta haka yana yi wa lambar “ɗari biyu da ashirin” alama da wata furuci dabam ta Mai Ƙidaya Mai Al’ajabi, gama ayar tana bayyana wata babbar sifa ta Ranar Kafara ta antitayif da ta fara a wannan kwanan wata.

Lokutan annabci biyu waɗanda suke wakiltar ginshiƙi na tsakiya na Adventism, waɗanda Mai Ƙididdiga Mai Al’ajabi da kansa ya gabatar kai tsaye, an haɗa su tare da shekaru dari biyu da ashirin, kuma Yesu (Mai Ƙididdiga Mai Al’ajabi), wanda kullum yake daidaita ƙarshen wani abu da farkon wani abu, ya yi wa ƙarshensu alama a ranar 22 ga Oktoba, 1844, da lambar dari biyu da ashirin.

Yunkurin mala’ika na fari, kamar yadda yake da yunkurin mala’ika na uku, ya fara ne a “lokacin ƙarshe” (1798 da 1989 bi da bi), inda ake gane “lokuta bakwai” na Littafin Firistoci sura ta ashirin da shida. Alamar hanya ta gaba a cikin duka tarihin biyu an yi mata alama da cikar shekaru dari biyu da ashirin, wanda shi ma halin annabci ne na “lokuta bakwai,” gama wuraren farawa na wahayi biyu (chazon da mareh), suna wakiltar tsawon shekaru dari biyu da ashirin da ke haɗa su wuri guda.

Buga Littafi Mai Tsarki na King James a shekara ta 1611, tabbatar da saƙon Miller a tsari na hukuma kamar yadda aka wallafa shi a jaridar Vermont Telegraph, buga Takardar Shelar ’Yancin Kai, da kuma wallafa The Time of the End a cikin mujallar Our Firm Foundation, dukansu wallafe-wallafe ne. Farkon da ƙarshen duka lokutan shekara dari biyu da ashirin suna wakiltar wallafa a matsayin alamar tarihi. Lambar “dari biyu da ashirin” alama ce ta alaƙar annabci, kuma dukan waɗannan wallafe-wallafe huɗu suna da alaƙa da juna ta wajen kasancewarsu wallafe-wallafe, haka kuma ta saƙon da aka wakilta a matsayin “ƙaruwa ta ilimi” a cikin tarihinsu dabam-dabam.

Littafi Mai Tsarki na shekara ta 1611 yana wakiltar isar da bishara daga kotunan sama zuwa ga ’yan Adam. An kafa saƙon Miller ne a cikin mahallin annabce-annabcen lokaci, kuma taswirori masu tsarki biyu na Habakkuk suna sa a gane a sarari cewa an kwatanta saƙon Miller ta hanyar zane-zanen layukan tarihi. “Vermont” na nufin “dutse mai kore”, kuma bisa ga wahayi “kore” alama ce ta bangaskiya.

An tsaranta saƙon Miller a hukumance, kuma aka gabatar da shi daga ikilisiya mai aminci, domin “dutse” a kwanaki na ƙarshe “ikilisiya” ce.

Saƙon gwaji da aka tsara a bisa tsari na Miller ya fito ne daga ikilisiya mai aminci, kuma wallafar da ake kira The Telegraph tana wakiltar saƙo daga sama kamar yadda King James Bible ta yi, domin kalmar “telegraph”, wadda aka ƙirƙira daga kalmomin Helenanci guda biyu, saƙo ce daga nesa. Kalma ta farko (tele) na nufin “mai nisa ko daga nesa,” kuma ta biyu (grapho), “rubutawa ko rubuta a ajiye.” A tare suna nufin “rubutawa ko isarwa daga nesa.” A shekara ta 1611, Allah, ta wurin samar da King James Bible, ya isar da saƙonsa daga sama, kuma a ƙarshen shekaru ɗari biyu da ashirin, saƙon Miller, kamar yadda aka fara tsara shi a hukumance a 1831 a cikin Vermont Telegraph, shi ma ya isar da saƙon Allah daga sama. Wannan saƙon shi ne “ƙaruwa cikin sani” da aka buɗe a “lokacin ƙarshe” a 1798, wanda daga nan ya haifar da tsarin gwaji mai matakai uku ga wannan ƙarni. Wannan tarihi ya kasance kwatancin tarihin Future for America.

Sanarwar ’Yancin Kai ta shekara ta 1776 tana wakiltar farkon dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku. Tana wakiltar farkon ƙasar Amurka, kuma ta yin haka tana bayyana takaitawar ’yancin kai a ƙarshen Amurka. Saƙon Future for America (kamar yadda sunan ya nuna), yana bayyana ƙarshen da aka yi wa alama a farkon da buga Sanarwar ’Yancin Kai. Shekaru ɗari biyu da ashirin bayan haka, a 1996, hidimar da ta samar da mujallar The Time of the End, ta karɓi sahihiyar ƙungiya ta doka wadda a baya aka sa mata suna, Future for America. A wannan shekarar, aka buga mujallar The Time of the End, wadda ta ƙunshi maƙaloli da aka taɓa wallafawa a cikin fitowar da ake kira Our Firm Foundation.

Sunan hidimar Future for America yana magana ne game da tarihin Sanarwar ’Yancin Kai, domin wannan wallafa ce ta nuna farkon Amurka, kuma Yesu kullum yana misalta ƙarshen da farkon. Taken wannan wallafa, wato The Time of the End, yana magana ne duka game da “lokacin ƙarshe” a shekarar 1989, amma kuma da ƙarshen lokacin gwaji sa’ad da Mika’ilu ya tashi tsaye. Saƙon da aka tsara a fili a cikin wannan wallafa (Daniyel sura ta goma sha ɗaya, aya ta arba’in zuwa ta arba’in da biyar), an buɗe hatiminsa tare da rushewar Tarayyar Soviet a shekarar 1989 (lokacin ƙarshe), kuma ayoyin da aka buɗe hatiminsu suna gabatar da jerin tarihi da ke ci gaba daga 1989 har zuwa aya ta ɗaya ta sura ta goma sha biyu, wadda take nuna Mika’ilu yana tashi tsaye, da kuma rufe lokacin gwajin ɗan Adam.

Daga buga Sanarwar ’Yancin Kai, a shekara ta 1776, har zuwa buga mujallar The Time of the End, akwai tazara ta shekaru ɗari biyu da ashirin, kuma farkon da ƙarshen dukansu suna magana ne a kan batutuwan annabci iri ɗaya. Buga The Time of the End an tattara shi ne da surori waɗanda tun da farko an fara buga su a matsayin maƙalu a cikin littafin Our Firm Foundation, kuma yana wakiltar gaskiyar annabci cewa, ba tare da riƙe gaskiyoyin tushe na motsin Millerite ba (wanda shi ne “our firm foundation”), ba zai yiwu a fahimci “ƙaruwa ta ilimi” a “lokacin ƙarshe” a shekara ta 1989 ba.

Alamar hanya da aka wakilta a matsayin “lokacin ƙarshe,” da kuma alamar hanya da ke wakiltar “tsarawa a sarari” na saƙon a cikin tarihohin da suke daidaituwa na motsin mala’ika na farko da na uku, dukansu suna ɗauke da abubuwan annabci na “lokuta bakwai” na Littafin Firistoci ashirin da shida. Alamar hanya ta gaba a cikin waɗannan tarihohi masu daidaituwa ita ce ƙarfafa saƙon, kamar yadda saukowar ko dai mala’ikan Ru’ya ta Yohanna goma ta nuna, a ranar 11 ga Agusta, 1840, ko kuma mala’ikan Ru’ya ta Yohanna goma sha takwas, a ranar 11 ga Satumba, 2001. Cikar annoba ta biyu ta Ru’ya ta Yohanna sura ta tara ce ta saukar da mala’ikan Ru’ya ta Yohanna goma, kuma cikar annoba ta uku ta Ru’ya ta Yohanna sura ta goma ce ta saukar da mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas.

A cikin tarihohi masu kama da juna, ruwan sama na ƙarshe yana fara “yayyafi” a daidai lokacin da mala’ikan ya sauko. A wannan lokaci ne saƙon yake samun “iko” ta wurin tabbacin abin da aka annabta zai faru. Ga Mabiyan Miller, wannan shi ne ƙarewar rinjayen Daular Ottoman, a cikar annabcin lokaci game da Musulunci na Bala’i na biyu a Ru’ya ta Yohanna sura tara, aya ta goma sha biyar. Ga motsin na mutum ɗari da arba’in da huɗu, wannan shi ne “fusatar al’ummai,” annabcin Musulunci na Bala’i na uku wanda yake a zamanin ƙaho na bakwai a Ru’ya ta Yohanna goma, aya ta bakwai, wanda ya cika sa’ad da aka rushe manyan gine-ginen birnin New York.

Kowane ɗaya daga cikin manyan alamomin hanya na tarihohin da suke a layi ɗaya yana da alaƙa kai tsaye da aikin Mai Ƙididdiga Mai Banmamaki, wanda yake sanya sa hannunsa a kan dangantakar da ke tsakanin wahayi biyu da suke wakiltar shekaru dubu biyu da ɗari uku da kuma shekaru dubu biyu da ɗari biyar da ashirin. Masu gadin annabci da aka tashe su a lokacin saukowar mala’ikan suna busa ƙahon gargaɗi da ya ƙunshi saƙo zuwa Laodicea, wanda a shekara ta 1856, aka danganta shi kai tsaye da buɗe hatimin babban haske na “sau bakwai.” Alamar hanya ta alluna biyu na Habakkuk, waɗanda jadawalan majagaba na 1843 da 1850 suke wakilta, waɗanda dukkansu suke nuna “sau bakwai” a sarari, ta bayyana tsakanin saukowar mala’ikan da “baƙin cikin farko” a cikin kowane tarihin da yake a layi ɗaya.

Alamar “lokacin jinkiri” yana da alaƙa kai tsaye da hasashen da ya gaza na shekara ta 1843, wanda hasashe ne game da cikar duka shekaru dubu biyu da ɗari uku, da kuma shekaru dubu biyu da ɗari biyar da ashirin. Saƙon Kukan Tsakar Dare shi ne gane kusantar cikar waɗannan lokuta biyu na annabci. “Ƙofar” tsarin zamani da aka rufe a alamar ƙarshe tana nuna cikar waɗannan lokuta biyu na annabci, kuma tana nuna inda ƙaho na bakwai ko na Jubili yake fara busawa. Kowace alama a cikin kowane tarihi tana da alaƙa kai tsaye da “lokuta bakwai,” kuma “lokuta bakwai” suna wakiltar zaren da ke ɗaure tarihohin biyu wuri guda, kuma tarihohin biyu nan suna wakiltar saƙon ruwan sama na ƙarshe.

Za mu ci gaba da wannan bincike a talifi na gaba.