In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.
A cikin maƙalar da ta gabata muna daidaita Iliya da tarihin 1798 zuwa 1844. A alamtance Iliya yana shiga cikin wannan tarihin sa’ad da aka tashe William Miller domin ya yi shelar saƙon mala’ika na farko. Bazawarar Sarefata tana wakiltar ikilisiya mai aminci wadda take tattara itace biyu, ko kuma al’ummai biyu da za su zama al’umma ɗaya a ranar 22 ga Oktoba, 1844.
And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.
Ka faɗa musu, “Ga abin da Ubangiji Allah yana cewa: Ga shi, zan ɗauki ’ya’yan Isra’ila daga cikin al’ummai, inda suka tafi, in tattara su daga kowane gefe, in komo da su ƙasarsu ta kansu. Zan mai da su al’umma guda a ƙasar, a kan duwatsun Isra’ila; sarki guda kuma zai zama sarki a kansu duka. Ba za su ƙara zama al’ummai biyu ba, kuma ba za su ƙara rabuwa su zama masarautu biyu ba har abada. Ba kuma za su ƙara ƙazantar da kansu da gumakansu ba, ko da abubuwan banƙyamarsu, ko da wani daga cikin laifofinsu; amma zan cece su daga dukan wuraren zamansu, inda suka yi zunubi, in tsarkake su. Haka za su zama mutanena, ni kuma zan zama Allahnsu. “Dawuda bawana kuwa zai zama sarki a kansu; dukansu kuma za su sami makiyayi guda ɗaya. Za su yi tafiya cikin dokokina, su kiyaye farillaina, su aikata su. Za su zauna a ƙasar da na ba wa Yakubu bawana, inda kakanninku suka zauna; za su zauna a cikinta, su da ’ya’yansu, da ’ya’yan ’ya’yansu har abada. Dawuda bawana kuma zai zama shugabansu har abada. “Bugu da ƙari, zan yi alkawarin salama da su; zai zama alkawari madawwami tare da su. Zan kafa su, in yawaita su, in sa Wurina Mai Tsarki a tsakiyarsu har abada. Alfarwata kuma za ta kasance tare da su. I, zan zama Allahnsu, su kuma za su zama mutanena. Sa’an nan al’ummai za su sani cewa ni, Ubangiji, nake tsarkake Isra’ila, sa’ad da Wurina Mai Tsarki zai kasance a tsakiyarsu har abada.” Ezekiel 37:21–28.
There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.
Akwai albarkatu da dama da Ezekiyel ya bayyana cewa an yi wa alkawari ga sanduna biyu ɗin nan, wato al’ummai biyu da suka zama al’umma ɗaya. Za mu fara da nazarin huɗu daga cikin waɗannan albarkatu waɗanda Sister White ta ayyana a matsayin “zuwa” huɗu, waɗanda dukkansu suka cika a lokaci guda, a ranar 22 ga Oktoba, 1844.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Zuwan Almasihu a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake Wuri Mai Tsarki, wanda aka bayyana a cikin Daniyel 8:14; zuwan Ɗan mutum zuwa wurin Mai Zamani na Kwanaki, kamar yadda aka gabatar a cikin Daniyel 7:13; da zuwan Ubangiji zuwa Haikalinsa, kamar yadda Malaki ya yi annabci, duk bayanai ne game da abu guda ɗaya; kuma wannan kuma an wakilta shi ta wurin zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, na Matiyu 25.” The Great Controversy, 426.
The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”
“Zuwwa” ta farko da ’Yar’uwa White ta yi nuni da ita, ita ce zuwan babban firist domin “tsarkake Wuri Mai Tsarki,” wanda zai faru a ƙarshen shekaru dubu biyu da ɗari uku. Wannan aya tana ba da amsa ga tambayar da ke cikin Daniyel sura ta takwas aya ta goma sha uku wadda ta ce, “Har yaushe ne wahayin zai kasance game da hadaya ta yau da kullum, da laifin hallaka, har a ba da Wuri Mai Tsarki da rundunar domin a tattake su a ƙarƙashin ƙafa?” Aya ta goma sha huɗu ta bayyana cewa tsarkakewar Wuri Mai Tsarki za ta fara ne a ƙarshen shekaru dubu biyu da ɗari uku. Ezekiyel ya ce Allah zai “ɗauki ’ya’yan Isra’ila daga cikin al’ummai, inda suka tafi, ya kuma tattara su daga kowane gefe, … kuma al’ummar da aka tattara ba za su ƙara ƙazantar da kansu ba” gama Allah zai “tsarkake su: haka za su zama mutanena, ni kuwa zan zama Allahnsu.”
On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.
A ranar 22 ga Oktoba, 1844, “zuwan” na biyu da ’Yar’uwa White ta ambata shi ne cikar Daniel sura ta bakwai, aya ta goma sha uku, wanda ya bayyana cewa Ɗan mutum zai zo wurin Tsohon Kwanaki, domin ya karɓi mulki. Ezekiyel ya ce Allah “zai mai da su al’umma ɗaya a cikin ƙasar, a kan duwatsun Isra’ila; sarki ɗaya kuma zai zama sarki a kansu duka.” Ezekiyel ya wakilci Almasihu a matsayin sarki da sunan “Dawuda,” sa’ad da ya ce, “Dawuda bawana zai zama sarki a kansu.” Ya kuma bayyana cewa Almasihu, a matsayin Dawuda, zai zama “makiyayi ɗaya” a gare su, kuma “bawana Dawuda” kuma “zai zama yarimansu har abada.” Bisa ma’ana, sarki yana bukatar matsayinsa na sarauta a matsayin sarki, kuma yana bukatar mulki da zai yi sarauta a kansa da kuma ’yan ƙasar mulkinsa. In babu ’yan ƙasa, to, babu mulki.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Na gani cikin wahayin dare, ga shi kuma, wani mai kama da Ɗan mutum ya zo tare da gajimare na sama, ya kuma iso wurin Mai-daɗaɗɗen-kwanaki, sai aka kawo shi kusa a gabansa. Aka ba shi mulki, da ɗaukaka, da sarauta, domin dukan jama’a, al’ummai, da harsuna su bauta masa: mulkinsa mulki ne madawwami, wanda ba zai shuɗe ba, mulkinsa kuma sarauta ce wadda ba za a hallaka ba. Daniyel 7:13, 14.
The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”
“Zuƙowa” ta uku da ’Yar’uwa White ta bayyana ita ce lokacin da Kristi, a matsayin “manzon alkawari,” ya zo ba zato a haikalinsa domin ya tsarkake ’ya’yan Lawi. Ezekiyel ya ce Kristi “zai tsarkake su: sa’an nan kuwa za su zama mutanena, ni kuma zan zama Allahnsu,” kuma cewa “ban da haka” zai yi “alkawarin salama da su,” wanda “zai zama alkawari madawwami.” Za a cika alkawarin ne sa’ad da Allah zai “kafa” “wurin tsarkinsa a tsakiyarsu,” kuma cewa “al’ummai za su sani ni Ubangiji ne mai tsarkake Isra’ila, sa’ad da wurin tsarkina zai kasance a tsakiyarsu.”
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Ga shi, zan aiko da manzona, shi kuma zai shirya hanya a gabana; Ubangiji kuwa, wanda kuke nema, ba zato zai zo haikalinsa; wato manzon alkawari, wanda kuke farin ciki da shi; ga shi, zai zo, in ji Ubangijin runduna. Amma wa zai iya jure ranar zuwansa? Kuma wa zai tsaya sa’ad da ya bayyana? Gama shi kamar wutar mai tacewa ne, kuma kamar sabulun mai wanki: Zai zauna kamar mai tacewa da mai tsarkake azurfa; zai tsarkake ’ya’yan Lawi, ya kuma tsabtace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da Urushalima za ta zama abin karɓa ga Ubangiji, kamar a kwanakin dā, kuma kamar a shekarun farko. Malachi 3:1–4.
The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”
Manzon da ya shirya hanya domin Almasihu, “manzon alkawari” a cikin tarihin 1798 zuwa 1844, shi ne Iliya, kamar yadda William Miller ya wakilta. Sa’ad da Almasihu ya zo cikin gaggawa zuwa haikalinsa, ya tsarkake “‘ya’yan Lawi” kamar “wutar mai tacewa.”
The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.
Sauran “zuwan” da ya cika a ranar 22 ga Oktoba, 1844, shi ne zuwan angon. Sau biyu Ezekiyel ya bayyana cewa al’ummar da aka tattara daga sanduna biyu za su zama “mutanensa, kuma” Shi “zai zama Allahnsu.” An cika wannan ta wurin aure. A ranar 22 ga Oktoba, 1844, annabce-annabce huɗu da suka cika, waɗanda Sister White ta ambata, dukkansu shaidar sanduna biyun Ezekiyel ce ta bayyana su.
Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”
Iliya yana wakiltar manzon da yake shirya hanya domin manzon alkawari. Almasihu ya bayyana Yohanna Mai Baftisma a matsayin manzon da ya shirya hanya domin zuwansa na fari. ’Yar’uwa White ta bayyana William Miller a matsayin Iliya, kuma Miller ya shirya hanya domin Almasihu ya zo a matsayin “babban firist,” “Ɗan mutum,” “manzon alkawari” da kuma “ango.”
After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.
Bayan shekara uku da rabi, Iliya ya zo daga Sarefta, inda ya zauna tare da bazawara da ɗanta, ya kuma umurci Ahab ya tara dukan Isra’ila zuwa Karmel. Ezekiyel ya ce al’ummai za su san cewa Allah ne Allah, sa’ad da Ya sa Wurinsa Mai Tsarki a tsakiyar al’ummar da aka tattara tare daga sanduna biyu. A kan Dutsen Karmel, Iliya ya gaya wa Isra’ila su zaɓa ko Allah ne Allah ko kuwa Ba’al ne Allah, amma ya gabatar da wannan tambaya ba kawai a mahallin wanene Allah na gaskiya ba, har ma a mahallin wanene annabi na gaskiya.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Sai Iliya ya zo wurin dukan jama'a, ya ce, Har yaushe za ku yi tangal-tangal tsakanin ra'ayoyi biyu? In Ubangiji shi ne Allah, ku bi shi; amma in Ba'al ne, sai ku bi shi. Jama'ar kuwa ba su amsa masa ko da kalma ɗaya ba. Sa'an nan Iliya ya ce wa jama'ar, Ni, ni kaɗai, na rage a matsayin annabin Ubangiji; amma annabawan Ba'al mutum ɗari huɗu da hamsin ne. 1 Sarakuna 18:21, 22.
All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.
Dukan Isra’ila, har da Ahab, sun san cewa Allah na Iliya shi ne Allah, sa’ad da wuta ta sauko daga sama ta cinye hadayar Iliya. Saukowar wutar a kan Dutsen Karmel tana nuna lokacin da Allah ya kafa Wuri Mai Tsarkinsa a tsakiyar al’ummar da aka yi da sanduna biyu. Mu’ujizar wuta a kan Dutsen Karmel ta nuna cewa Allah shi ne Allah, Ba’al kuwa allahn ƙarya ne.
The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.
Mu’ujizar da ta faru a Sarefta, sa’ad da Iliya ya kwanta a kan ɗan matar gwauruwa da ya mutu sau uku, ta tabbatar mata cewa Iliya mutumin Allah ne, kuma mu’ujizar da ta faru a Karmel ta cim ma wannan manufa. Ba kawai wutar Karmel ce ta tabbatar da cewa Allah shi ne Allah ba, amma ta kuma nuna cewa Iliya annabin Allah na gaskiya ne, saɓanin annabawan Ba’al da annabawan kurmin gumaka. A cikin tarihin 1840 zuwa 1844, an tabbatar da cewa Miller da mabiya Miller su ne annabawa na gaskiya, saɓanin annabawan ƙarya na Furotestantancin ridda, waɗanda a cikin wannan tarihi guda suka bayyanar da cewa su ’ya’yan Yezebel ne.
Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.
Iliya a Karmel yana wakiltar aikin gano ainihin ƙahon Furotesta, domin mulki na shida na annabcin Littafi Mai Tsarki, dabbar ƙasa ta Wahayi sura ta goma sha uku, tana da ƙahon Furotestantci da kuma ƙahon Jamhuriyanci, kuma mulkinta ya fara ne a shekarar 1798. A cikin 1798, a ƙarshen shekaru uku da rabi na mulkin Jezebel, Iliya ya fito daga Sarefta domin ya yi cikakken bambanci game da wace coci ce ƙahon Furotestantci a kan dabbar ƙasa.
The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”
Matar gwaurun Sarepta tana tafiya daga tarihin Tayatira zuwa ga aure, inda za a kawar da gwauruwa-ntakarta. Ɗanta da aka ta da daga matattu yana wakiltar waɗanda Jezebel ta kashe a cikin shekaru uku da rabi na fari. Sanduna biyun da take tattarawa domin wuta su ne gidaje biyu na Isra’ila ta zahiri waɗanda za a tattara su su zama al’umma guda, kuma wannan al’umma ita ce Isra’ila ta ruhaniya. Matar gwaurun za ta yi amfani da sanduna biyun don kunna wuta, abin da ya faru a Karmel da kuma a ranar 22 ga Oktoba, 1844, sa’ad da manzon alkawari ya tsarkake ’ya’yan Lawi da “wutar mai tacewa.”
Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.
Wuta alama ce ta zubarwar Ruhun Allah, wadda ta faru a Karmel da kuma a Kukan Tsakar Dare wanda ya kai kololuwa a ranar 22 ga Oktoba, 1844.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.
Da ranar Fentikos ta cika, dukansu kuwa suna tare da zuciya ɗaya a wuri guda. Nan da nan sai aka ji wata ƙara daga sama, kamar ta iska mai ƙarfi tana bugawa da sauri, ta kuma cika dukan gidan da suke zaune a ciki. Sai waɗansu harsuna rarrababbu kamar na wuta suka bayyana gare su, suka kuma sauka bisa kowanensu. Duka kuwa aka cika su da Ruhu Mai Tsarki, suka kuma fara magana da waɗansu harsuna, kamar yadda Ruhu ya ba su furci. Ayyukan Manzanni 2:1–4.
The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.
Zubowar Ruhu yana wakiltar shelar wani saƙo, kuma matar gwauruwa za ta kunna wuta, domin ta shirya abin ci don ta ci, wanda kuwa saƙo ne.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Sai na je wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin nan. Sai ya ce mini, Ka karɓe shi, ka cinye shi gaba ɗaya; zai sa cikinka ya yi ɗaci, amma a bakinka zai zama mai zaƙi kamar zuma. Sai na karɓi ƙaramin littafin daga hannun mala’ikan, na kuwa cinye shi gaba ɗaya; a bakina kuwa ya kasance mai zaƙi kamar zuma; amma da na gama cinye shi, cikina ya yi ɗaci. Ru’ya ta Yohanna 10:9, 10.
The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.
Saƙon da Ahab ya yi wa Jezebel shela nan take shi ne cewa Allah na Iliya shi ne Allah na gaskiya, gama Ahab ya riga ya shaida Allah na Iliya ya amsa ta wurin wuta. Saƙon da aka buɗe nan take a ranar 22 ga Oktoba, 1844, shi ne saƙon mala’ika na uku. A kowanne hali, saƙon da Ahab ya isar ko kuwa saƙon mala’ika na uku yana fusatar da Jezebel ƙwarai.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Amma labarai daga gabas da kuma daga arewa za su dame shi; saboda haka zai fita da babbar fushi domin ya hallaka, ya kuma kakkaɓe mutane da yawa ƙwarai. Daniyel 11:44.
Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.
“Labarai daga gabas da arewa” na Daniyel suna wakiltar saƙon da yake fusatar da sarkin arewa, wadda ita ce Jezebel, kuma ita ce ta fara tsanantawa ta ƙarshe a tarihin duniya. An wakilci wannan saƙon ta wurin saƙon Ahab zuwa ga Jezebel, da kuma isowar saƙon mala’ika na uku a farkon shari’a a shekara ta 1844.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.
Sai Ahab ya gaya wa Jezebel dukan abin da Iliya ya yi, da kuma yadda ya kashe dukan annabawan da takobi. Sai Jezebel ta aiki wani manzo zuwa wurin Iliya, tana cewa, Haka alloli su yi mini, har ma fiye da haka, in ban mai da ranka kamar ran ɗayansu ba gobe a irin wannan lokaci. 1 Sarakuna 19:1, 2.
Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.
Iliya, a matsayin alama, ana wakilta shi ta wurin zamanin jeji daga 538 zuwa 1798. Sa’an nan kuma a 1798, Iliya ya bayyana a cikin tarihi a matsayin William Miller. A 1844, Iliya yana kiran wutar Kukan Tsakar Dare ta sauko daga sama. Sa’an nan a 1863, an ƙi Iliya da saƙonsa. Saƙonsa shi ne saƙon Musa na “lokuta bakwai,” wanda kuma saƙon sanduna biyu na Ezekiyel yake wakilta. Taron sanduna biyun a ƙarshen watsewarsu shi ne saƙon gwauruwar Zarefat, kuma ta tattara sanduna biyun tun kafin ta shirya abinci.
Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.
Adventism na Millerite, bisa ga James da Ellen White, ya zama Adventism na Laodicea a shekara ta 1856, kuma sa’ad da suka ƙi saƙon Iliya game da “lokuta bakwai” na Musa a shekara ta 1863, sai suka kawar da ikon hankalce na fahimtar ƙaruwa ta ilimi game da “lokuta bakwai” ɗin da Allah ya nemi ya fito da ita a shekara ta 1856 (ta wurin rubuce-rubuce takwas da ba a kammala ba na Hiram Edson.) Bisa ga tilas na hankali, dole suka fara rushe tsarin ginshiƙai na gaskiya da mala’iku suka jagoranci William Miller ya tattara. “Dutsen” farko da Miller ya gano shi ne dutsen tushe wanda Adventism na Laodicea zai yi tuntuɓe a kansa cikin dukan tarihinsa. Ƙin wannan dutse na farko na gaskiya ya haifar da makantar Laodicea, alama ce da za a iya warkarwa, amma ba kasafai ake nemanta ba.
The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.
Tsarkake Haikalin da ya fara a ranar 22 ga Oktoba, 1844, ya haɗa da tsarkake “rundunar” da aka tattake tare da haikalin a cikin Daniyel 8:13. An wakilta rundunar da “itãce biyu” waɗanda matar gwauruwar Zarefat ta tattara domin wuta. Itãcen biyun su ne gidaje biyu na ainihin Isra’ila ta dā. Ainihin Ifraimu da Yahuza za a tattara su su zama al’umma ɗaya ta ruhaniya, kuma a tsarkake su ta wurin manzon alkawari a farkon shari’a. Waɗannan al’ummai biyu su ne “rundunar” da aka tattake.
Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.
Alkawarin Ezekiyel shi ne cewa Allah zai “ɗauki ’ya’yan Isra’ila daga cikin al’ummai, inda suka tafi,” kuma zai “tara su” “ya komo da su ƙasarsu.” Ƙasar Isra’ila ta zahiri ita ce ƙasa mai ɗaukaka, ko ƙasar alkawari, ko Yahuda. Ƙasa ta ruhaniya mai ɗaukaka a shekara ta 1798 ita ce ƙasar dabbar duniya mai ƙaho biyu ta cikin Ru’ya ta Yohanna sura ta goma sha uku.
In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.
A ranar da na ɗaga hannuna gare su, domin in fitar da su daga ƙasar Masar zuwa ƙasar da na zaɓa musu, mai gudãna da madara da zuma, wadda ita ce ɗaukakar dukan ƙasashe.... Duk da haka kuma na ɗaga hannuna gare su a cikin jeji, cewa ba zan kai su cikin ƙasar da na ba su ba, mai gudãna da madara da zuma, wadda ita ce ɗaukakar dukan ƙasashe. Ezekiel 20:6, 15.
The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.
Gidaje biyu na zahiri na Isra’ila sun zauna a ƙasar da ta kasance “ɗaukakar dukan ƙasashe,” ƙasar da take “malala” da “madara da zuma.” Sa’ad da aka tattara gidaje biyu na zahiri na Isra’ila tare a matsayin Isra’ila ta ruhaniya, aka yi musu alkawari cewa za a sa su a ƙasarsu ta kansu. “Ƙasa mai ɗaukaka” ta ruhaniya ita ce inda motsin Milleriyawa a farko da kuma motsin dubu ɗari da arba’in da huɗu a ƙarshe suke a lokacin mulkin dabbar ƙasa. Motsin da yake wakiltar dubu ɗari da arba’in da huɗu zai iya tashi ne kawai a ƙasar dabbar ƙasa. Duk wani motsi da yake da’awar shi ne motsin mala’ika na uku daga kowace ƙasa dabam, na jabu ne, gama Alpha da Omega kullum yana kwatanta ƙarshen da farkon.
“The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .
“An zubo mana alherai da albarkatu na Allah marasa kwatankwaci a kan ƙasarmu; ta kasance ƙasar ’yanci, da ɗaukakar dukan duniya. Amma maimakon a mayar wa Allah godiya, maimakon a girmama Allah da dokarsa, Kiristocin Amirka masu ikirari sun gurɓace da girman kai, da kwaɗayi, da dogaro da kai....”
“The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Lokaci ya yi da shari’a ta fāɗi a cikin tituna, adalci kuma ba ya iya shiga, kuma wanda ya rabu da mugunta yana mai da kansa ganima. Amma hannun Ubangiji bai taƙaitu ba har ya kasa ceto, kunnensa kuma bai yi nauyi ba har ya kasa ji. Mutanen Tarayyar Amirka sun kasance jama’a waɗanda aka yi wa alheri na musamman; amma sa’ad da suka tauye ’yancin addini, suka yi watsi da Furotesta, kuma suka nuna goyon baya ga Papanci, cikon muguntarsu zai cika, kuma za a rubuta ‘ridda ta ƙasa’ a cikin littattafan sama. Sakamakon wannan ridda zai zama halakar ƙasa.” Review and Herald, Mayu 2, 1893.
Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.
A cikin Daniel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu suna bayyana tattakewar duka haikalin da rundunar. Rundunar kuwa ita ce gidaje biyu na Isra’ila ta zahiri. An tattake Urushalima a cikin shekaru dubu ɗaya da ɗari biyu da sittin na Zamanan Duhu.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Sai aka ba ni sanda mai kama da bulala; mala’ikan kuwa ya tsaya, yana cewa, Tashi, ka auna haikalin Allah, da bagaden, da masu yin sujada a cikinsa. Amma filin da yake a wajen haikalin ka bar shi waje, kada ka auna shi; gama an ba da shi ga al’ummai: kuma za su tattake birni mai tsarki har wata arba’in da biyu. Ru’ya ta Yohanna 11:1, 2.
John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.
A cikin sura ta goma sha ɗaya ta Ru’ya ta Yohanna, an umurci Yohanna ya auna ba haikali kaɗai ba, har ma da “masu yin sujada a cikinsa.” An sa Yohanna a matsayin annabci a ranar 22 ga Oktoba, 1844, sa’ad da aka umurce shi ya auna haikalin da kuma masu yin sujada a cikinsa.
And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.
Sai na karɓi ƙaramin littafin daga hannun mala’ikan, na cinye shi; a bakina kuwa ya yi zaƙi kamar zuma: amma da zarar na ci shi, cikina ya ɗaci. Ru’ya ta Yohanna 10:10.
In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”
A aya ta goma ta sura ta goma ta Ru’ya ta Yohanna, Yohanna ya wakilci ɗacin baƙin cikin ranar 22 ga Oktoba, 1844, kuma nan da nan aka gaya masa ya auna Wuri Mai Tsarki da rundunar duka. Maudu’in tambayar da ke cikin Daniyel takwas aya ta goma sha uku shi ne tattakewar Wuri Mai Tsarki da rundunar duka. Yohanna ya sanar da mu cewa “Al’ummai” za su “tattake” “birni mai tsarki” na tsawon “watanni arba’in da biyu.” Watanni arba’in da biyu su ne shekaru uku da rabi na Iliya. Su ne Zamanai Masu Duhu daga 538 har zuwa 1798. Da yake yana tsaye a annabce a ranar 22 ga Oktoba, 1844, aka gaya wa Yohanna ya bar harabar, “kada ka auna ta, gama an ba da ita ga Al’ummai, kuma su za su tattake birni mai tsarki har watanni arba’in da biyu.”
When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.
Sa’ad da aka gaya wa Yohanna ya auna “haikali, da bagaden, da kuma waɗanda suke yin sujada a cikinsa;” a cikin kalmomin Daniyel sura takwas da aya ta goma sha uku, an gaya masa ya auna Wuri Mai Tsarki da rundunar. Idan aka gaya wa Yohanna kada ya ƙirga shekara dubu ɗaya da ɗari biyu da sittin, to, sai ya auna daga 1798 zuwa inda yake tsaye a 1844. Daga 1798 zuwa 1844, idan aka auna, yana wakiltar shekara arba’in da shida. Farkon shekara arba’in da shidan yana a 1798, sa’ad da “sau bakwai” na Musa a kan gidan Isra’ila na arewa ya cika. Ƙarshen shekara arba’in da shidan yana a 1844, sa’ad da “sau bakwai” na Musa a kan gidan Isra’ila na kudu ya cika. Aunawar Yohanna tana daidai da shekara arba’in da shida. Lamba arba’in da shida tana alamta haikali. Yesu ya ce, ku rushe wannan haikali, kuma cikin kwana uku zan tā da shi, amma Yahudawan masu gardama suka yi jayayya cewa an gina haikalin cikin shekara arba’in da shida.
Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.
Yesu ya amsa ya ce musu, Ku rushe wannan haikali, cikin kwana uku kuma zan tā da shi. Sai Yahudawa suka ce, An yi shekara arba’in da shida ana gina wannan haikali, kai kuwa za ka sāke gina shi cikin kwana uku? Amma shi yana magana ne game da haikalin jikinsa. Yohanna 2:19–21.
Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.
Yesu ya ɗauki jikin Adamu bayan Adamu ya fāɗi, tare da dukan lalacewar da aka gada da ke cikinsa, domin ya kafa misali cewa mu rinjaya kamar yadda Shi ya yi nasara. Bisa ga shaidu biyu, koyar da cewa jikin Almasihu bai ƙunshi lalacewar da aka gada ta zunubi na shekaru dubu huɗu ba, shi ne yaɗa giyar Babila, gama koyar da cewa Almasihu bai karɓi waɗannan raunanan halaye da aka gada ba wata babbar koyarwa ce ta Katolika.
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.
Kuma kowane ruhu da bai furta cewa Yesu Almasihu ya zo cikin jiki ba, ba na Allah ba ne; kuma wannan shi ne ruhun magabcin Almasihu, wanda kuka ji cewa zai zo; kuma tun yanzu ma yana cikin duniya. 1 Yohanna 4:3.
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.
Gama masu ruɗi da yawa sun shiga duniya, waɗanda ba su yarda cewa Yesu Almasihu ya zo cikin jiki ba. Wannan shi ne mai ruɗi da maƙiyin Almasihu. 2 Yohanna 1:7.
The temple of Christ’s body was the temple of every human being’s body.
Haikalin jikin Almasihu shi ne haikalin jikin kowane ɗan Adam.
“Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.
“Almasihu ba ya cikin irin matsayi mai amfani a cikin hamadar kufai domin ya jure wa jarabobin Shaiɗan kamar yadda Adamu yake a sa’ad da aka jarabce shi a Adnin. Ɗan Allah ya ƙasƙantar da kansa, ya kuma ɗauki halin ɗan adam bayan ’yan Adam sun yi yawo har tsawon shekaru dubu huɗu daga Adnin, kuma daga asalin yanayinsu na tsarki da adalci. Zunubi ya kasance yana barin munanan alamominsa a kan jinsin ɗan adam tun zamanai masu yawa; kuma lalacewar jiki, ta hankali, da ta ɗabi’a ta mamaye dukan iyalin mutane.”
“When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.
“Sa’ad da mai-gwaji ya kai wa Adamu hari a cikin Adnin, yana nan ba tare da gurɓin zunubi ba. Ya tsaya a gaban Allah cikin ƙarfin kamalarsa. Dukan gaɓoɓi da iyawa na halittarsa sun bunƙasa daidai, kuma sun kasance cikin daidaituwa mai jituwa.
“Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.
“Almasihu, a cikin jejin gwaji, ya tsaya a madadin Adamu domin ya ɗauki jarrabawar da shi ya kasa jurewa. A nan Almasihu ya yi nasara a madadin mai zunubi, shekaru dubu huɗu bayan Adamu ya juya baya ga hasken gidansa. Da yake an raba dangin ’yan Adam da gaban Allah, ’yan Adam sun kasance suna ƙara nisa, daga tsara zuwa tsara, daga asalin tsarki, hikima, da sani da Adamu ya mallaka a Adnin. Almasihu ya ɗauki zunuban da raunanan halayen jinsin ɗan Adam kamar yadda suke a lokacin da Ya zo duniya domin ya taimaki mutum. A madadin jinsin ɗan Adam, tare da raunanan halayen mutumin da ya faɗi a kansa, dole ne Ya fuskanci jarabobin Shaiɗan a kowane fanni da mutum zai fuskanci farmaki.” Selected Messages, littafi na 1, 267, 268.
In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.
A cikin Yohanna sura ta biyu, Almasihu yana magana ne game da jikinsa a matsayin haikali, kuma haikalin-jikinsa na mutum ne mai ɗauke da lalacewar shekaru dubu huɗu na rauni da aka tara a jere. Haikalin mutum da Almasihu ya ambata ya ƙunshi kromosom arba’in da shida. Sa’ad da Musa ya hau kan Sinai domin ya karɓi shari’a da umarni game da gina haikali, ya yi kwanaki arba’in da shida a kan dutsen. Ezekiyel ya yi nuni ga Almasihu yana sa haikalinsa a “tsakiyar” sanduna biyu. Tsawon lokacin daga ƙarshen lokatai bakwai na mulkin arewa da na mulkin kudu, waɗanda aka gaya wa Yohanna ya auna, ya kasance shekaru arba’in da shida, kuma ya wakilci “tsakiyar” ko tsawon lokacin da ke tsakanin 1798 da 1844. A cikin waɗannan shekaru arba’in da shida, Yesu ya gina haikali na ruhaniya wanda zai tsarkake ba zato ba tsammani sa’ad da Ya zo a matsayin manzon alkawari. A matsayin manzon alkawari, zai rubuta shari’arsa a kan zukatan mutanensa. Wannan shari’a tana wakiltuwa da alluna biyu. Allon farko yana da umarni huɗu, allon na biyu yana da umarni shida. Tare, suna wakiltar adadin arba’in da shida.
The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.
Taruwar Isra’ila ta ruhaniya daga 1798 zuwa 1844 tana wakiltar taruwar Isra’ila ta ruhaniya, amma kuma tana wakiltar kafuwar haikali.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.
Da yake zuwanku gare shi, kamar zuwa ga dutse mai rai, wanda mutane suka ƙi lalle ne, amma Allah ya zaɓa, kuma mai daraja ne, ku ma, kamar duwatsu masu rai, ana gina ku ku zama gidan ruhaniya, firistoci masu tsarki, domin ku miƙa hadayun ruhaniya, masu karɓuwa ga Allah ta wurin Yesu Almasihu.
Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
Saboda haka kuma yana a rubuce cikin Nassi cewa, Ga shi, na aza a Sihiyona babban dutsen kusurwa, zaɓaɓɓe, mai daraja: kuma wanda ya gaskata gare shi ba zai kunyata ba.
Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.
Saboda haka, a gare ku masu bangaskiya, yana da daraja ƙwarai; amma ga marasa biyayya kuwa, dutsen da magina suka ƙi, shi ne kuwa ya zama babban dutsen kusurwa, kuma dutse na tuntuɓe, da dutsen abin saɓo, ga waɗanda suke tuntuɓe a maganar, suna marasa biyayya: abin da aka kuma ƙaddara su a kansa.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.
Amma ku jinsi ne zaɓaɓɓe, firistoci masu sarauta ne, al’umma mai tsarki ce, jama’a ta musamman; domin ku bayyana yabonsa wanda ya kira ku daga cikin duhu zuwa cikin haskensa mai banmamaki: waɗanda dā ba mutane ba ne, amma yanzu ku mutanen Allah ne; waɗanda ba su sami jinƙai ba, amma yanzu sun sami jinƙai. 1 Bitrus 2:4–10.
The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”
Haikalin da aka gina daga 1798 zuwa 1844 ya haɗa da wani rukuni da aka “ƙaddara” ga rashin biyayya. An bayyana rashin biyayyarsu cikin ƙin karɓarsu da “sau bakwai,” da “dutsen kusurwa,” “dutsen da magina suka ƙi,” wanda shi ne “dutsen abin tuntuɓe” da “dutsen sa tuntuɓe.”
The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.
Rukunin da aka “zaɓa na Allah,” ya gane “dutsen” da aka “ƙi yarda da shi daga mutane” a matsayin “dutse mai rai,” kuma a matsayin “dutsen” da aka “zaɓa na Allah, kuma” yake “mai daraja.” Waɗanda aka “zaɓa na Allah,” “tsararren zaɓaɓɓu,” a “lokutan dā” “ba al’umma ba ne, amma” a sa’an nan za su zama “mutanen Allah.” Sa’ad da Allah ya tattara sanduna biyu, Ya fito da su daga cikin “al’ummai.” Za su zama mutanensa sa’ad da Ya haɗa al’ummai biyu su zama ɗaya a cikin shekaru arba’in da shida daga 1798 har zuwa 1844.
There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.
Akwai harsashi guda ɗaya kaɗai, kuma wannan harsashin shi ne Yesu Almasihu; amma “dutsen tuntuɓe” wanda shi ne harsashin tarihin da marasa biyayya suka ƙi, shi ne “lokuta bakwai” na Musa. Sa’ad da aka ƙi “lokuta bakwai” a shekara ta 1863, ƙin Yesu Almasihu ne aka yi.
The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.
Abincin tatsuniyoyi wanda ke ɗauka cewa tsarkake Haikalin da ya fara a ranar 22 ga Oktoba, 1844, cikar annabcin shekaru dubu biyu da ɗari uku kaɗai ne, yana nuna wani Haikali marar komai, Haikali ba tare da runduna ba, mulki ba tare da ’yan ƙasa ba. Babu wata manufar Haikalin da wahayi ya tanada da ta fi muhimmanci fiye da abin da Allah ya ce manufar Haikalin take.
And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.
Kuma bari su yi mini Wuri Mai Tsarki; domin in zauna a tsakiyarsu. Fitowa 25:8.
In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.
A cikin Nassosi, Haikalin Allah kullum yana da alaƙa da mutanensa, waɗanda su ne rundunar. Sanduna biyu na Ezekiyel, waɗanda aka bayyana a matsayin al’ummai biyu, za su zama al’umma ɗaya, kuma Haikalin Allah zai kasance a tsakiyarsu. Kuskure wajen wakiltar tambayar aya ta goma sha uku ta Daniyel takwas, domin a ɓoye abin da tambayar take nema a zahiri, a lokaci guda kuma kin amincewa ne da “wani tsarkake” a aya ta goma sha uku, wanda aka roƙa ya amsa tambayar.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Sai na ji wani tsarkake yana magana, sai kuma wani tsarkake ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wahayin nan game da hadayar yau da kullum, da laifin ƙazantarwa, wanda zai miƙa duka Wuri Mai Tsarki da rundunar mutane a tattaka su a ƙarƙashin ƙafa? Sai ya ce mini, Zuwa kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki. Daniyel 8:13, 14.
The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.
Ana kiran halittar sama da aka yi wa tambayar nan da suna “wancan tsarkake,” kuma an fassara wannan furuci daga kalmar Ibrananci “Palmoni”, wadda take nufin mai banmamaki mai ƙidaya, mai ƙidayar asirai. A cikin wannan nassi, wanda shi ne ginshiƙi na tsakiya da tushen Adventism, Almasihu yana wakiltar kansa a matsayin mai banmamaki mai ƙidaya. Ya yi haka ne daidai a wurin da Ya bayyana dangantakar da ke tsakanin annabcin lokaci mafi tsawo a cikin Littafi Mai Tsarki da kuma annabcin lokaci na kwanaki dubu biyu da ɗari uku. Annabcin lokaci mafi tsawo shi ne rantsuwar Musa, wato sau bakwai na Littafin Firistoci ashirin da shida. Shi ne annabcin da yake fayyace warwatsuwar da bautar da gidaje biyu na Isra’ila suka shiga, waɗanda aka bayyana a matsayin “runduna” da za a tattake a aya ta goma sha uku, alhali kuwa aya ta goma sha huɗu tana bayyana annabcin tattake Wuri Mai Tsarki. Dukkanin annabce-annabcen biyu sun cika a ranar 22 ga Oktoba, 1844, bayan gwauruwar Zarefat ta tattara sanduna biyu domin wutar manzon alkawari.
When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.
Sa’ad da Adventism ya ƙi ainihin farkon gaskiyar lokacin annabci wadda mala’iku suka jagoranci William Miller ya fahimta, sai suka makantar da kansu. A shekara ta 1856, tare da ƙa’idodi takwas na Hiram Edson, Palmoni ya yi ƙoƙarin ƙara hasken lokuta bakwai, amma a banza. Sun ƙi saƙon zuwa ga Laodicea, kuma suka karɓi bayyanuwa biyar masu muni na Laodicea, ta haka kuwa suka ayyana kansu a matsayin budurwai biyar marasa hikima.
The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.
Shekaru sittin da biyar na Ishaya bakwai, wanda ya nuna 742BC, 723BC da 677BC a farkonsa, an maimaita shi a tarihin ƙarshe na 1798, 1844 da 1863. Wannan tarihin ƙarshe ana wakilta shi ta wurin tattara sanduna biyu a Ezekiyel sura ta talatin da bakwai, kuma gwauruwar Sarepta (kamar yadda ake kiranta a cikin Girkancin Sabon Alkawari), ita ce tarihin Allah yana kafa dangantakar alkawari da Isra’ila ta ruhaniya a cikin Yahuza ta ruhaniya (ƙasa mai ɗaukaka) a lokacin tarihin mulki na shida na annabcin Littafi Mai Tsarki. Wannan tarihin, kasancewarsa ƙarshen annabcin shekaru sittin da biyar, yana kuma wakiltar farkon dabbar ƙasa ta Ru’ya ta Yohanna goma sha uku. A farkon mulki na shida na annabcin Littafi Mai Tsarki, haɗewar sanduna biyu yana kwatanta ƙarshen mulki na shida na annabcin Littafi Mai Tsarki. Wannan tarihin yana ɗauke da tarihin da ya yi daidai na ƙahon Furotestantanci da ƙahon Republicanism.
Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.
A cikin annabci, iko, ko ƙaho, ko al’umma, ko mulki, ko sarki, ko kai alamu ne masu musanyawa da juna, gwargwadon ma’anar mahallin da aka yi amfani da su. Dukan waɗannan alamomi kuma suna nuni ga sanduna biyu waɗanda Ezekiyel ya bayyana a matsayin al’ummai biyu. A farkon tarihin annabcin dabbar ƙasa, an tattara ƙahon Furotesta cikin al’umma ɗaya, ko ƙaho ɗaya. A ƙarshen wannan tarihin ɗaya kuma, ƙahon Republican zai haɗu tare da ƙahon Furotestan ridda domin su zama al’umma ɗaya. Wannan al’umma za ta zama siffa ga dabbar teku ta Ru’ya ta Yohanna sura ta goma sha uku. A bisa hankali, idan muka ƙi ganin shaidar la’anar lokaci bakwai (wadda aka aiwatar a kan gidaje biyu na Isra’ila ta zahiri), to lalle ba za mu iya ganin yadda waɗannan gidaje biyu na Isra’ila na dā suka zama al’ummar Isra’ila ta ruhaniya a shekara ta 1844 ba. Idan ba za mu iya ganin wannan tarihi ba, to babu shakka muna cikin cikakken rashin fahimta game da yadda wannan tarihin a farkon ƙasar Amurka yake bayyana tarihin a ƙarshe, sa’ad da ƙahon Republican ya maimaita tsarin tattarawa da haɗuwar wuri guda da aka misalta a farkon da ƙahon Furotesta.
We will continue to consider these truths in the next article.
Za mu ci gaba da duba waɗannan gaskiyoyi a talifi na gaba.