The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Tawayen ɗan maraƙin zinariya na Haruna a farkon Isra’ila ta dā, a ma’anar annabci yana daidaita da tawayen Yerobowam a farkon ƙabilu goma na masarautar arewa ta Efrayim. Waɗannan tsarkakakkun tarihohi suna zama siffofi na tawayen Adventism a shekara ta 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Tabbatacce akwai wasu shaidu game da 1863, amma Haruna da sarki Yerobowam suna ba da shaidu da suke shimfiɗe a kan tarihin 1863, kuma dukan waɗannan tarihai suna kwatanta motsin dubu ɗari da arba’in da huɗu, wato ƙahon Furotesta, ba kawai a cikin kwanakin ƙarshe na masarauta ta shida ta annabcin Littafi Mai Tsarki ba, amma har zuwa ƙarshen lokacin jarrabawa. Waɗannan tarihai kuma suna magana game da tarihin da ya yi daidai da shi na ƙahon Jam’iyyar Republican a cikin masarauta ta shida.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
A gaskiya ne mai matuƙar wahala ga waɗanda suka yi imani su karɓa, cewa Ikilisiyar Adventist ta Rana ta Bakwai ita ce ragowar mutanen Allah a ƙarshen duniya. Wannan imanin shi ne kuskurenmu na farko. Babu wata hujja ta Littafi Mai Tsarki da ke nuna cewa ikilisiyar Laodiceya tana wakiltar mutanen da za a ɗaga a matsayin tuta a lokacin rikicin dokar Lahadi. Kuskurenmu na farko shi ne karɓar wannan ƙa’idar ƙarya cewa haka ne. Tutar a ƙarshen duniya ta ƙunshi waɗanda membobin majami’ar Shaidan suka kore su.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Zai kuma kafa alama ga al’ummai, ya kuma tattara korarrun Isra’ila, ya kuma taro warwatsattun Yahuda daga kusurwoyi huɗu na duniya. Ishaya 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Adventistocin Laodicea ne suke korar waɗanda za su zama alama.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Ku ji maganar Ubangiji, ku da kuke rawar jiki a gaban maganarsa; ’yan’uwanku da suka ƙi ku, waɗanda suka kore ku saboda sunana, sun ce, Bari a ɗaukaka Ubangiji: amma zai bayyana domin farin cikinku, su kuwa za su sha kunya. Ishaya 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Waɗanda suke alama sukan sami a kore su saboda “sunan” Almasihu. Sunan da ke haifar da ƙiyayya shi ne Alfa da Omega, gama ƙa’idar Alfa da Omega ce ke bayyana sarai wanda cocin Adventist na Rana ta Bakwai take wakilta a cikin annabcin Littafi Mai Tsarki. Misalin budurwai goma yana wakiltar Adventism.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Misalin budurwai goma na Matiyu 25 kuma yana misalta kwarewar mutanen Adventist.” The Great Controversy, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
An cika misalin nan a farkon Adventism, kuma za a sake cika shi daidai-daidaicinsa har zuwa ga kowane harafi a ƙarshen zamani.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sau da yawa ana karkata hankalina ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. Wannan misali ya cika kuma zai cika har zuwa ga kowace harafi, gama yana da wata aikace-aikace ta musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiyar yanzu har zuwa ƙarshen zamani.” Review and Herald, 19 ga Agusta, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Budurwai marasa hikima waɗanda suka farka suka gane ba su da mai su ne Laodiceyawa.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Yanayin Ikilisiya da budurwai marasa hikima suke wakilta, an kuma yi magana a kansa a matsayin yanayin Laodikiya.” Review and Herald, 19 ga Agusta, 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Gwagwarmayar budurwai masu hikima, waɗanda kuma aka wakilta a matsayin Ikilisiyar Filadelfiya, tana tare da wata ikilisiya da take ikirarin cewa su Yahudawa ne, amma ba haka ba ne.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Ga shi, zan sa waɗanda suke na majami'ar Shaiɗan, waɗanda suke cewa su Yahudawa ne, alhali kuwa ba haka ba ne, sai dai suna ƙarya; ga shi, zan sa su zo su yi sujada a gaban ƙafafunka, su kuma sani cewa na ƙaunace ka. Ru’ya ta Yohanna 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
’Yar’uwa White ta yi magana game da wannan aya a cikin bugu na farko ƙwarai bayan babban baƙin ciki.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Kana tsammani cewa waɗanda suke yin sujada a gaban ƙafafun tsarkaka, (Ru’ya ta Yohanna 3:9), a ƙarshe za su tsira. A nan dole ne in saɓa da kai; gama Allah ya nuna mini cewa wannan rukuni mutane ne da suke ikirarin bin zuwan Almasihu, amma suka kauce, suka ‘sake gicciye wa kansu Ɗan Allah, suka kuma ba shi kunya a bayyane.’ Kuma a cikin ‘sa’ar gwaji,’ wadda har yanzu tana zuwa, domin a bayyana ainihin halin kowa, za su sani cewa sun ɓace har abada; kuma da wahalar ruhu ta rinjaye su, za su rusuna a gaban ƙafafun tsarkaka.” Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
A cikin babi na biyar na littafin Ishaya, an ambaci waƙar gonar inabi, wadda daga baya Almasihu ya yi amfani da ita, a karon farko.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Yanzu zan rera wa ƙaunataccena waƙa game da gonar inabinsa. Ƙaunataccena yana da gonar inabi a kan tudu mai yawan albarka ƙwarai. Ya kewaye ta da shinge, ya tsince duwatsunta, ya dasa ta da inabi mafi kyau, ya gina hasumiya a tsakiyarta, ya kuma yi matsewar inabi a cikinta. Sai ya sa rai za ta ba da inabi, amma ta ba da ‘ya’yan inabi na jeji. Yanzu kuwa, ya mazaunan Urushalima, da maza na Yahuza, ina roƙonku, ku yi shari’a a tsakanina da gonar inabina. Mene ne kuma za a iya yi wa gonar inabina fiye da abin da ban riga na yi mata ba? Don me, sa’ad da na sa rai za ta ba da inabi, sai ta ba da ‘ya’yan inabi na jeji? Ishaya 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Misalin, ko a cikin Tsohon Alkawari ko Sabon Alkawari, yana bayyana ikkilisiyar Allah a matsayin wadda Allah ya ƙi saboda ta ƙi ba da ’ya’yan da aka tashe ta domin ta kawo su. A cikin Ishaya biyar, a ƙarshen misalin, an bayyana hukuncin gonar inabin, alhali kuma ana yin alkawarin ɗaga tuta ga al’ummai. A fili yake cewa gonar inabin ba ita ce tutar ba.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
Saboda haka fushin Ubangiji ya ƙuna a kan mutanensa, ya kuma miƙa hannunsa a kansu, ya kuwa buge su; duwatsu kuma suka girgiza, gawawwakinsu kuwa suka yanyanke a tsakiyar tituna. Duk da wannan duka fushinsa bai kau ba, amma hannunsa har yanzu yana miƙe. Zai kuma ɗaga tuta ga al’ummai daga nesa, ya yi musu tsafi daga ƙarshen duniya; ga shi kuwa, za su zo da sauri ƙwarai. Ishaya 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Sa’ad da Yesu daga baya ya rera waƙar a matsayin misali, ƙarshensa ya kasance daidai gwargwado mai yanke hukunci.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Ku saurari wani misali kuma: Akwai wani maigida, wanda ya shuka gonar inabi, ya yi mata katanga kewaye da ita, ya haƙa matsewar inabi a cikinta, ya gina hasumiya, ya ba ta haya ga manoma, sannan ya tafi ƙasa mai nisa. Da lokacin amfanin ya kusa, sai ya aiki bayinsa zuwa wurin manoman, domin su karɓi amfaninta. Amma manoman suka kama bayinsa, suka dūki ɗaya, suka kashe wani, suka jejjefi wani da duwatsu. Sai ya sāke aika waɗansu bayi, fiye da na farko; su ma kuwa suka yi musu haka nan. Amma a ƙarshe duka ya aika musu da ɗansa, yana cewa, Za su girmama ɗana. Amma da manoman suka ga ɗan, sai suka ce wa junansu, Wannan ne magājin; ku zo, mu kashe shi, mu ƙwace gadonsa. Sai suka kama shi, suka fitar da shi waje da gonar inabin, suka kashe shi. To, sa’ad da ubangijin gonar inabin ya zo, me zai yi wa waɗancan manoma? Suka ce masa, Zai hallaka waɗancan mugaye da mummunar hallaka, kuma zai ba da gonar inabinsa ga waɗansu manoma, waɗanda za su ba shi amfanin a lokutansa. Yesu ya ce musu, Ashe, ba ku taɓa karantawa a cikin littattafan ba cewa, Dutsen da magina suka ƙi, shi ne ya zama kan kusurwa: wannan aikin Ubangiji ne, kuma abin mamaki ne a gaban idanunmu? Saboda haka nake ce muku, za a karɓe mulkin Allah daga gare ku, a ba wa wata al’umma mai fitar da amfaninsa. Kuma duk wanda zai fāɗi a kan wannan dutse, zai farfashe: amma duk wanda dutsen zai fāɗa a kansa, zai nika shi ya zama ƙura. Da manyan firistoci da Farisiyawa suka ji misalansa, sai suka gane cewa game da su yake magana. Matiyu 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodicea ba ita ce tutar da aka daga ba. Gonar inabin cikin kwanaki na ƙarshe wadda aka yi mata alama ta annabci da Isra’ila ta dā ita ce Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodicea, amma za a sami wata al’umma da za ta ba da ’ya’yan itace da suka cancanta su zama nunan fari, wato abin da dubu ɗari da arba’in da huɗu suke.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Waɗannan su ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan su ne waɗanda suke bin Ɗan Ragon duk inda ya tafi. Waɗannan ne aka fansa daga cikin mutane, suna kasancewa nunan fari ga Allah da kuma ga Ɗan Ragon. Ru’ya ta Yohanna 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
A matsayin tuta za a yi amfani da su ta wurin Maigidan Gidan domin a shigo da girbi na ƙarshe. Ikklisiyar Adventist ta Bakwai ta Laodicea ita ce gonar inabin da ta ƙi dutsen ginshiƙi na sau bakwai na Musa. Daga wannan matsayi zuwa gaba, sai ya zama saukowa a hankali zuwa cikin duhu mafi girma da mafi girma. Tutar kuwa za ta kasance “tushen Jesse.” Tushen Jesse, ko Dawuda, yana wakiltar gaskiya ta ƙarshe ƙwarai da Yesu ya gabatar wa Yahudawan tarihinsa masu gardama. Alama ce ta ƙa’idar Alpha da Omega, wadda manoma marasa aminci na Isra’ila na dā da na zamani suka ƙi su fahimta.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Kuma a ranar nan saiwar Yesse za ta kasance, wadda za ta tsaya a matsayin tuta ga al’ummai; gare ta al’ummai za su nema: kuma hutunta zai zama mai ɗaukaka. Ishaya 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
’Yar’uwa White da James White sun bayyana a sarari cewa zuwa shekara ta 1856 wannan motsi ya zama Laodicea; to, a wane lokaci ne ta taɓa nuna cewa ya karɓi saƙon zuwa ga Laodiceans? Ba ta taɓa yin haka ba. Kuskurenmu na farko shi ne karɓar ikirarin cewa cocin Seventh-day Adventist ta kasance coci mai nasara yayin da take wucewa cikin tarihi. Gaskiyar kuwa akasin haka take ƙwarai. Idan muka yarda da wannan ginshiƙin farko na kuskure, idanunmu za su rufe ga gaskiyar annabci da ke koyar da akasin haka. Misali, ’Yar’uwa White ta sha bayyana cewa tarihin tsohuwar Isra’ila ta zahiri yana kwatanta ƙwarewa da tarihin Isra’ila ta ruhaniya ta zamani. Sau da yawa idan ta ambaci tsohuwar Isra’ila a matsayin misali ga Isra’ila ta zamani, a lokaci guda kuma tana faɗo sanannen furucin manzo Bulus game da wannan gaskiyar.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
To, dukan waɗannan abubuwa sun faru a gare su domin su zama misalai: kuma an rubuta su domin gargaɗinmu, mu waɗanda ƙarshen zamani ya riske. 1 Korintiyawa 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Manzo Bulus a aya ta goma sha ɗaya yana taƙaita ayoyi goma da suka gabata.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Bugu da ƙari, ’yan’uwa, ba na so ku kasance cikin rashin sani game da yadda dukan kakanninmu suka kasance a ƙarƙashin gajimare, kuma duka suka ratsa ta cikin teku; kuma duka aka yi musu baftisma ga Musa cikin gajimare da cikin teku; kuma duka suka ci abinci na ruhaniya iri ɗaya; kuma duka suka sha abin sha na ruhaniya iri ɗaya: gama sun sha daga wannan Dutsen ruhaniya wanda ya bi su: kuma wannan Dutsen shi ne Almasihu. Amma ga mutane da yawa daga cikinsu Allah bai ji daɗinsu ba: gama aka hallaka su a cikin jeji. To, waɗannan abubuwa sun zama misalanmu, domin kada mu yi marmarin mugayen abubuwa, kamar yadda su ma suka yi marmari. Kada kuma ku zama masu bautar gumaka, kamar yadda waɗansu daga cikinsu suka zama; kamar yadda yake a rubuce, Mutanen suka zauna domin su ci su sha, sannan suka tashi su yi wasa. Kada kuma mu yi fasikanci, kamar yadda waɗansu daga cikinsu suka yi, har kuwa dubu ashirin da uku suka fāɗi a rana ɗaya. Kada kuma mu gwada Almasihu, kamar yadda waɗansu daga cikinsu ma suka gwada shi, aka kuma hallaka su ta wurin macizai. Kada kuma ku yi gunaguni, kamar yadda waɗansu daga cikinsu ma suka yi gunaguni, aka kuma hallaka su ta wurin mai hallakarwa. 1 Korintiyawa 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Bulush da ’Yar’uwa White ba su yi amfani da Isra’ila ta dā a matsayin misalin al’umma mai nasara kuma mai adalci ba. A maimakon haka, Bulus ya taƙaita waɗannan ayoyi goma na farko a aya ta goma sha ɗaya, sa’an nan kuma a aya ta gaba ya bayyana darasin da tarihin Isra’ila ta dā yake nufin isarwa ga waɗanda za su gani.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Saboda haka, mai zaton yana tsaye, sai ya yi hankali kada ya fāɗi. 1 Korinthiyawa 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Isra’ila ta dā tana ba da misali na wata al’umma da Allah ya kira, Allah ya jagoranta, ta cika annabce-annabcen Allah, kuma ta yi wa Allah tawaye a kowane mataki na hanya, har a ƙarshe ta gicciye Mahaliccin sama da ƙasa! Mabiya Adventist ba su da wata matsala wajen amincewa da waɗannan gaskiyoyi game da Isra’ila ta dā, amma da wuya su bar gargaɗin da aka nufa ya huda makantar su ta Laodicea. Suna iya kawo nassosin da ‘Yar’uwa White ta bayyana ikilisiya a matsayin ƙwayar idon Allah, kuma haka take, amma ƙaunar Allah ga mutanensa ba ta rufe ainihin yanayinsu da mayafi ba. Waɗanda yake ƙauna, su yake tsauta musu, kuma ya hori su. Kamar yadda ikilisiyar Allah take ƙwayar idon Allah, Yesu ya taƙaita dangantakarsa da wannan ƙwayar ido, ƙwayar idonsa, a fili ƙwarai.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Ya Urushalima, Urushalima, ke wadda kike kashe annabawa, kina jifar waɗanda aka aiko miki da duwatsu; sau nawa na so in tattara ’ya’yanki wuri guda, kamar yadda kaza take tattara ’ya’yanta a ƙarƙashin fikafikanta, amma ba ku yarda ba! Ga shi, an bar muku gidanku kufai; kuma hakika ina gaya muku, ba za ku ƙara ganina ba, sai lokacin da za ku ce, Mai albarka ne wanda yake zuwa cikin sunan Ubangiji. Luka 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Ya kamata a yi tambayoyin nan: “Shin da gaske Yesu yana kwatanta ƙarshe da farko? Shin tsohon Isra’ila yana ainihin kwatanta Isra’ila ta zamani?” Matsalar da ta kasance ga tsohon Isra’ila a duk tsawon tarihinsu ita ce, sun gaskata cewa asalinsu ya tabbatar da cewa su mutanen Allah ne, saboda haka kuma ba za su iya zama kome ba sai mutanen Allah. Shi ya sa a zamanin Irmiya suka yi iƙirarin cewa su ne haikalin Ubangiji.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Maganar da ta zo wa Irmiya daga wurin Ubangiji, tana cewa, Ka tsaya a ƙofar gidan Ubangiji, ka yi shelar wannan magana a can, ka ce, Ku ji maganar Ubangiji, dukanku mutanen Yahuza, waɗanda kuke shiga ta waɗannan ƙofofi domin ku yi wa Ubangiji sujada. Haka Ubangiji Mai Runduna, Allah na Isra’ila, yana cewa, Ku gyara al’amuranku da ayyukanku, zan kuwa sa ku zauna a wannan wuri. Kada ku dogara ga kalmomin ƙarya, kuna cewa, Haikalin Ubangiji, Haikalin Ubangiji, Haikalin Ubangiji ne waɗannan. Irmiya 7:1–4.
This very same delusion was also emphasized by John the Baptist.
An nan ma Yahaya Mai Baftisma ya nanata wannan ruɗi ɗaya tak.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Kuma ana yi musu baftisma a wurinsa a cikin Urdun, suna furta zunubansu. Amma da ya ga da yawa daga cikin Farisiyawa da Sadukiyawa suna zuwa ga baftismarsa, sai ya ce musu, Ya ku zuriyar macizai masu dafi, wa ya gargaɗe ku ku guje wa fushin da yake zuwa? Saboda haka ku ba da ’ya’yan itace da suka dace da tuba. Kada ku yi tsammani ku ce a cikin zukatanku, Muna da Ibrahim ubanmu: gama ina gaya muku, Allah yana da iko ya tashe ’ya’ya ga Ibrahim daga waɗannan duwatsu. Kuma yanzu ma an aza gatari ga saiwoyin itatuwa: saboda haka kowane itace da ba ya ba da kyakkyawan ’ya’yan itace ana sare shi, a jefa shi cikin wuta. Matiyu 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Ainihin wannan gurɓatacciyar fahimta a cikin Adventism wadda ake wakilta da furucin nan, “Haikalin Ubangiji, mu ne,” da kuma cewa mu ne “zuriyar” Ibrahim ta ruhaniya, ita ce babbar bayyanar makantawar Laodicea.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
“Allah yana aiko da manzanni domin su faɗa wa mutanensa abin da dole ne su kasance da kuma abin da dole ne su yi domin su yi biyayya ga dokokinsa na adalci, waɗanda idan mutum ya aikata su, zai kuma rayu a cikinsu. Su ƙaunaci Allah fiye da kome, ba tare da suna da waɗansu alloli a gabansa ba; kuma su ƙaunaci maƙwabcinansu kamar kansu, suna yi masa abin da su kansu za su so a yi musu.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“Ba ko ƙanƙanin ɗigo ɗaya na tsattsarkan dokar Allah da ya kamata a ɗauka da wasa ko a rena. Waɗanda suke keta ‘Haka Ubangiji ya faɗa,’ suna ƙarƙashin tutar sarkin duhu, cikin tawaye ga Mahaliccinsu da Mai-Fansarsu. Suna ikirarin alkawuran da aka bai wa masu biyayya, suna cewa, Haikalin Ubangiji ne, haikalin Ubangiji ne mu, alhali kuwa suna wulaƙanta Allah ta wurin mummunar wakiltar halinsa, ta wurin aikata ainihin abubuwan da Ya gaya musu kada su yi. Suna kafa mizanin da Allah bai bayar ba. Misalinsu yana ɓatarwa, tasirinsu kuma yana lalatawa. Ba haske ba ne su a cikin duniya, gama ba sa bin ƙa’idodin adalci.”
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
“Mutane ba za su iya nuna cin amanar da ya fi muni ga Allah ba fiye da yin watsi da hasken da Yake aiko musu. Waɗanda suke yin haka suna ruɗar marasa sani, gama suna kafa alamomin hanya na ƙarya. Suna ta karkatar da ƙa’idoji masu tsarki koyaushe....”
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
“A cikin kalmomin Nassi Mai Tsarki an faɗa mana a sarari dalilin da ya sa halaka ta zo a kan al’ummar Yahudawa. Sun sami babban haske, albarkatu masu yawa, da wadata mai banmamaki. Amma sun nuna rashin aminci ga abin da aka damƙa musu. Ba su kula da gonar inabin Ubangiji da aminci ba, ko su ba Shi ’ya’yanta. Sun yi aiki kamar dai babu Allah, saboda haka masifa ta auka musu.” Manuscript Releases, juzu’i na 14, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Isra’ila ta gaskata cewa domin an zaɓe su ta wurin Allah tun farkon tarihinsu, za su kasance a kowane lokaci mutanensa zaɓaɓɓu. Mafi muni ma, sun kuma gaskata cewa domin su mutanensa ne zaɓaɓɓu, zai girmama su, duk da cewa sun ƙi su girmama Shi. A ma’anar annabci, su ne mutanensa zaɓaɓɓu har sai da aka sake su, amma ba su taɓa zama mutanen da Allah ya so su kasance ba. Adalcin mutanen da aka zaɓa ba ya dogara ga ko su waye a zato nasu. Tsohuwar Isra’ila ita ce babban misali na cocin Adventist na kwana ta bakwai, amma sa’ad da aka karɓi ƙa’idar ƙarya cewa su ne suke wakiltar mutum dubu ɗari da arba’in da huɗu a ƙarshen duniya, makantar Laodikiya tana bayyana, kamar yadda ta tsohuwar Isra’ila ta bayyana. Adventism yana gaskatawa kuma yana koyarwa cewa su ne ragowar mutanen Allah a ƙarshen duniya, duk da shaidar bayyananna da take nuna akasin haka.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Yayinda muke ƙara kusantowa ga ƙarshen lokacin alheri, saƙon zuwa ga mutanen Laodiceya dole ne ya ƙara zama mai tsanani kuma kai tsaye. Idan ba a kawar da wancan kuskuren tushe domin gaskiya ta tsaya ba, to, misalan Haruna, Yerobowam, da 1863 za su kasance a ɓoye a ƙarƙashin mayafin al’ada da sabo. Mun yi kusa sosai da ƙarshen lokacin alheri da za a ci gaba da ɓoye kowane abu a ƙarƙashin wannan mayafi.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Kuma wannan ita ce hukunci, cewa haske ya zo cikin duniya, amma mutane suka fi son duhu maimakon haske, domin ayyukansu mugaye ne. Gama duk wanda yake aikata mugunta yana ƙin haske, ba kuwa ya zuwa wurin hasken ba, domin kada a fallasa ayyukansa. Yohanna 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
An bibiyi tarihin riddojin Adventism a cikin Kalmar annabcin Allah. Hakika ce ta annabci. Shaida ta farko ga wannan ita ce Isra’ila ta dā. Isra’ila ta dā tarihi ne na ridda mai ci gaba kuma mai ƙaruwa, duk da haka Littafi Mai Tsarki da Ruhun Annabci suna koyar da cewa Isra’ila ta dā tana misalta Isra’ila ta zamani. Ko da yake wannan abin baƙin ciki ne, bai taɓa zama mafi muhimmanci a fahimci wannan gaskiya ba kamar a wannan lokaci na yanzu. Abin da ake buɗewa da Wahayin Yesu Almasihu shi ne gaskiyar cewa tarihin Adventism a matsayin ƙahon Furotesta yana tafiya a layi ɗaya da tarihin ƙahon Republican. Dukkan ƙahon nan biyu suna bayar da shaida ta biyu ga juna, kuma ƙin ganin ɗaya daga cikin shaidun daidai yana hana a lokaci guda a gane ɗayan shaidar.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Jerin zuriyar Haruna, Yerobowam da 1863 sun nuna farkon Isra’ila ta ruhaniya ta zamani, kuma ta haka ne suke kuma nuna farkon ƙahon Jamhuriyya. Saƙon mala’ika na uku gargadi ne game da karɓar alamar dabbar. Amurka ce ta fara zartar da dokar Lahadi, sannan kuma ta tilasta wa dukan duniya su yi haka.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Al’ummai na ƙasashen waje za su bi misalin Amurka. Ko da yake ita ce ke jagoranci, duk da haka irin wannan rikici ɗaya zai auko wa mutanenmu a kowane sashe na duniya.” Testimonies, juzu’i na 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Gaskiyar annabci da ke da alaƙa da rikicin dokar Lahadi ba za a iya raba ta da aikin Amurka ba. Dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku ita ce mulki na shida na annabcin Littafi Mai Tsarki, wanda yake mulki na tsawon shekaru saba’in na annabci bisa ga Ishaya ashirin da uku. Ita ce dabbar ƙasa mai ƙahoni biyu. Gaskiyar da ke da alaƙa da dangantakar waɗannan ƙahoni biyu yanzu ana buɗe hatiminta, amma ga waɗanda suka zaɓa su fahimci cewa Yesu yana cika buɗe hatimin Ru’ya ta Yesu Almasihu ta wurin amfani da farkon abu ya kwatanta ƙarshen abu.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Amurka ta fara ne a matsayin mulki na shida na annabcin Littafi Mai Tsarki a shekara ta 1798, kuma a cikin shekaru sittin da biyar na gaba, an sa ƙahonin biyu waɗanda za su ratsa tarihi tare a cikin wani yanayi da za a iya gane shi, amma ta waɗanda suke da niyyar gani kaɗai. Shekaru sittin da biyar da aka bayyana a sura ta bakwai ta Ishaya sun fara a shekara ta 742 K.Z., kuma suka ƙare a shekara ta 677 K.Z. Daga 1798 har zuwa 1863, an maimaita waɗannan shekarun. Waɗannan shekaru sittin da biyar suna bayyana wani tsari na rikici a cikin ƙahonin biyu.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
A shekara ta 1863, zangon farko na annabcin “kwanakin sarki ɗaya” na Ishaya ashirin da uku ya ƙare, kuma ta haka ya kafa alamomin annabci na zangon ƙarshe na “kwanakin sarki ɗaya.” Ƙarshen saba’in na alama na Ishaya ashirin da uku an misalta shi ta wurin shekaru sittin da biyar na farko. Daga 1863 har zuwa lokacin ƙarshe a 1989, shi ne zangon Ikilisiyar Adventist ta Laodiceya, wadda ta fara daga motsin Millerite kuma ta ƙare a motsin mutum ɗari da arba’in da huɗu. Domin mu fahimci zango a ƙarshe, dole ne mu fahimci zango a farko. Adventism ba zai iya yin wannan ba, domin an yi wa farkonsa alama da ƙin rantsewar Musa, wadda take bayyana ainihin shekaru sittin da biyar waɗanda suke wakiltar farkon da ƙarshen Adventism da na Amurka.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Saboda wannan dalili, kuma wannan dalili ne mai matuƙar muhimmanci, wannan maƙala ta yi ƙoƙarin kafa gaskiya guda ta annabci wadda yanzu Zakin kabilar Yahuda yake kwance hatiminta. Wannan gaskiyar ita ce, idan ba ka yarda ka gane cewa cocin Seventh-day Adventist ta kasance a kowane lokaci cikin yanayin Laodicea ba, to ta bin hankali ba za ka iya rarraba tarihin Adventism daidai ba; kuma ba tare da rarraba tarihin Adventism daidai ba, ba za ka iya tantance ƙahon Republicanism yadda ya kamata ba.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Gama in, bayan sun kuɓuta daga ƙazantar duniya ta wurin sanin Ubangiji da Mai-ceto Yesu Almasihu, suka sāke makale a cikinta, aka kuma rinjaye su, to ƙarshensu na ƙarshe ya fi farkonsu muni. Gama da ya fi alheri a gare su da ba su san hanyar adalci ba, da, bayan sun santa, su juya baya daga tsattsarkan umarnin da aka ba su. Amma abin da ya faru da su ya zama bisa ga karin maganar gaskiya, Kare ya koma ga amaninsa; alade kuma da aka wanke ya koma birgimarsa a cikin laka. 2 Bitrus 2:20–22.