When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.
Sa’ad da Iliya ya sa Ahab ya tara dukan Isra’ila zuwa Karmel, wannan ya riga ya misalta Allah yana fitar da ikilisiya daga Zamanin Duhu a shekara ta 1798 bayan shekaru uku da rabi na tsanantawa, yana kuma jagorantar su zuwa 1844, sannan daga baya zuwa 1863. Waɗannan kwanaki uku su ne alamomin ƙarshe guda uku na tsarin “sau bakwai” kamar yadda Ishaya ya gabatar a babi na bakwai.
The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.
Irin wannan tarihin na 1798, 1844 da 1863 an kuma yi masa alama ta annabci sa’ad da Musa ya jagoranci ’ya’yan Isra’ila daga bautar Masar zuwa Dutsen Sinai. Tarihin mala’ika na fari da na biyu yana wakiltar motsin Millerite, wanda ya fara a lokacin ƙarshe a shekara ta 1798 kuma ya ci gaba har sai da motsin ya zama coci a shekara ta 1863. Iliya da Musa su ne shaidu biyu na farko a tarihin Millerite, kuma su ne kuma shaidu biyu na farko a cikin littafin Ru’ya ta Yohanna a lokacin tarihin mala’ika na uku.
The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.
Motsin Millerite yana nuna farkon bishara madawwamiya ta Ru’ya ta Yohanna sura goma sha huɗu, kuma Future for America yana nuna ƙarshenta. Tsakanin motsin farkon na Millerites da motsin ƙarshe, muna samun Ikilisiyar Adventist ta Rana ta Bakwai. Bisa ga masana tarihin Ikilisiyar Adventist, a cikin shekarar 1856, saura na motsin Millerite sun shiga cikin yanayin Laodicea, ta haka kuma lokacin Philadelphia ya ƙare, wanda yake wakiltar zamanin 1798 zuwa 1856.
In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.
A maƙalar da ta gabata mun nuna cewa wahayi ya daidaita abin takaicin ketare Bahar Maliya da babban abin takaici na shekara ta 1844. A wannan matsayi ne jarabawar Asabar, kamar yadda manna ta wakilta, ta iso cikin tarihin Musa. A daidai wannan matsayi na annabci, hasken da ya fito daga Wuri Mafi Tsarki ya fara wani tsari na gwaji da tsarkakewa da ya fara da Asabar, domin waɗanda suka ketare tekun kuma suka shiga ta wurin bangaskiya cikin Wuri Mafi Tsarki. Tsarin gwajin da ya rigaya shekara ta 1844 ya fara a tarihin Musa tun daga haihuwarsa, kuma ga Milleriyawa a shekara ta 1798 tare da ƙaruwar sani wadda Daniyel ya bayyana za ta haifar da tsarin gwaji mai matakai uku wanda ya kai ga shari’a.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Mutane da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma miyagu za su aikata mugunta; ba kuwa ɗaya daga cikin miyagu da zai fahimta; amma masu hikima za su fahimta. Daniyel 12:10.
The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.
Buɗewar shari’a a ranar 22 ga Oktoba, 1844, an kwaikwaya ta wurin shari’ar Fir’auna wadda ta fara da ‘yan farin Masar, ta kuma ƙare a cikin ruwan Bahar Maliya. Da zarar masu hikima suka shiga Wuri Mafi Tsarki ta wurin bangaskiya, ko kuwa suka haye ta cikin Bahar Maliya, tsarin gwaji da ya fara a lokacin ƙarshe a 1798 ya ci gaba har bayan 1844. A cikin tarihin Musa, an wakilta wannan da gwaje-gwaje goma, waɗanda Isra’ila ta fāɗi a kowane mataki. Gwaji na ƙarshe cikin gwaje-gwajen goma shi ne lokacin da ‘yan leƙen asiri goma sha biyu suka binciki Ƙasar Alkawari. Gwaji na farko a tarihin Musa shi ne gwajin mana wanda yake wakiltar Asabar, kuma ga Millerites an gane Asabar a matsayin gwaji na farko bayan 22 ga Oktoba, 1844. Da yake gwaji na farko shi ne Asabar a cikin duka tarihohin da suke daidai da juna, gwaje-gwaje tara na gaba a tarihin Musa suna nuna cewa bayan 1844, za a sami jerin gwaje-gwaje waɗanda za su kai ga shiga ko dai Ƙasar Alkawari ko kuma jejin mutuwa. 1863 yana wakiltar gwaji na ƙarshe ga motsin Millerite. Za mu fara wannan nazari ne a lokacin da ‘yan leƙen asiri goma sha biyu suka komo da rahotanninsu game da Ƙasar Alkawari.
And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.
Suka kuwa komo daga leƙen asirin ƙasar bayan kwana arba’in. Sai suka tafi suka zo wurin Musa, da Haruna, da dukan taron jama'ar Isra’ila, zuwa jejin Paran, a Kadesh; suka komo da labari gare su, da ga dukan taron, suka kuma nuna musu ’ya’yan ƙasar. Suka faɗa masa suka ce, Mun isa ƙasar da ka aike mu zuwa gare ta, lalle tana malala da madara da zuma; ga kuma ’ya’yanta. Duk da haka mutanen da suke zaune a ƙasar suna da ƙarfi, biranen kuwa masu katanga ne, ƙwarai kuma manya ne; haka ma mun ga ’ya’yan Anak a can. Amalekawa suna zaune a ƙasar kudu; Hittiyawa, da Yebusiyawa, da Amoriyawa kuwa suna zaune a cikin duwatsu; Kan’aniyawa kuma suna zaune a bakin teku, da kuma gefen Urdun. Sai Kaleb ya sa mutanen suka yi shiru a gaban Musa, ya ce, Bari mu haura nan da nan mu mallake ta; gama lalle muna da ikon cin ta. Amma mutanen da suka haura tare da shi suka ce, Ba za mu iya haura mu yi gaba da mutanen nan ba; gama sun fi mu ƙarfi. Suka kawo mugun rahoto game da ƙasar da suka leƙa wa ’ya’yan Isra’ila, suna cewa, Ƙasar da muka bi cikinta domin mu leƙa ta, ƙasa ce mai cin mazaunanta; dukan mutanen da muka gani a cikinta kuwa mutane ne masu girman jiki ƙwarai. A can kuma muka ga kattai, ’ya’yan Anak, waɗanda suka fito daga kattai; mu kuwa a ganin kanmu kamar fara ne, haka ma muka kasance a ganinsu. Littafin Lissafi 13:25–33.
This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.
Wannan nassi daga Littafin Lissafi yana ɗauke da wasu muhimman gaskiya sosai da ya kamata a lura da su, waɗanda za a iya wuce su cikin sauƙi idan ba a yi la’akari da tarihin da ke cikinsa a matsayin alamar motsin Millerite ba. Wani muhimmin batu shi ne cewa masu tawaye da “mugun rahoto” suna faɗuwa a gwajinsu na goma kuma na ƙarshe, kuma a wannan gwaji na ƙarshe an bayyana rukuni biyu na mutane. Waɗannan rukuni biyu da suka kasance suna bunƙasa a cikin tarihin gwaje-gwaje tara da suka gabata sun bayyana halayensu bisa ga wane “rahoto” suka zaɓa su karɓa. A shekara ta 1863, Adventism na Millerite ya ƙi rahoton Musa kamar yadda aka wakilta shi cikin annabcin bauta da ke cikin Littafin Firistoci ashirin da shida. Rahoton da Joshua da Caleb suka gabatar kuwa, maimaitawa ce kawai ta “rahoton” Allah a cikin dukan tarihin kuɓutarsu daga bauta. Tun daga haihuwar Musa zuwa gaba, Allah ya yi alkawari cewa zai fitar da su daga bauta ya kai su cikin ƙasar da aka yi wa Ibrahim alkawari ƙarnuka da yawa a baya. Joshua da Caleb suna wakiltar waɗanda suka tsaya a kan rahoton tushe, sauran ’yan leƙen asiri goma kuwa sun ƙi cewa Allah ya taɓa ba da wannan rahoto.
And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.
Sai dukan taron jama’a suka ɗaga muryarsu, suka yi kuka; mutanen kuwa suka yi ta kuka a daren nan. Sai dukan ’ya’yan Isra’ila suka yi gunaguni a kan Musa da Haruna; dukan taron jama’a kuma suka ce musu, Da ma mun mutu a ƙasar Masar! Ko kuma da ma mun mutu a wannan jeji! Don me Ubangiji ya kawo mu zuwa wannan ƙasa, domin mu faɗi takobi, matanmu da ’ya’yanmu kuma su zama ganima? Ashe, ba zai fi mana kyau mu koma Masar ba? Sai suka ce wa juna, Mu naɗa shugaba, mu koma Masar. Littafin Lissafi 14:1–4.
When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.
Sa’ad da a shekara ta 1863 James White ya rubuta wata maƙala a cikin Review and Herald yana ƙin fahimtar Miller game da “lokatai bakwai,” kuma a cikin wannan shekarar Uriah Smith ya wallafa ginshiƙin zane na ƙarya wanda babu wata magana a cikinsa game da “lokatai bakwai” na Leviticus, duka White da Smith sun ajiye aikin William Miller a gefe, suka kuma yi amfani da tsarin fassarar Littafi Mai Tsarki na Furotestocin ridda. An yi amfani da tsarin waɗannan ’yan ridda—waɗanda a kwanan nan suka bayyana a matsayin “’ya’yan Babilon”—a matsayin hujjar ƙin saƙon Miller wanda mala’ika Jibrilu ya jagoranta. A gwaji na goma ga Isra’ila ta dā, kai tsaye suka ce, “Mu naɗa shugaba, mu koma Masar.” Fāɗuwar a gwaji na goma kuma na ƙarshe ta ginu ne bisa ƙin “rahoton” da ya yi daidai da rahoton tun daga farko, da kuma sha’awar komawa ga bautar Masar. Sa’ad da Irmiya ya wakilci ta alama waɗanda suka yi baƙin ciki saboda annabcin da bai cika ba na 1843, Allah ya kira shi a sarari ya komo ga Allah da kuma zafin kishinsa na dā domin saƙon, amma ya kuma umurce shi kada ya sāke komawa ga waɗanda aka bayyana a matsayin ’ya’yan Babilon.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.
Saboda haka Ubangiji ya ce, In ka komo, to, zan komo da kai kuma za ka tsaya a gabana; in kuma ka rarrabe abin daraja daga abin ƙazanta, za ka zama kamar bakina; su dai su komo gare ka, amma kai kada ka komo gare su. Irmiya 15:19.
In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.
A cikin 1863, James White da Uriah Smith suka naɗa wani sabon kyaftin domin ya jagorance su ya mayar da su inda aka umarce su kada su je. Joshua da Caleb suna wakiltar waɗanda suka so su ci gaba, White da Smith kuwa suna wakiltar waɗanda suka so su koma baya.
Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.
Wani muhimmin batu da ya kamata a lura da shi a cikin nassin da ke Littafin Ƙidaya shi ne cewa tawaye na ƙarshe, wanda ya hukunta dukan masu tayarwar su mutu a cikin jeji a cikin shekaru arba’in masu zuwa, yana ɗaya daga cikin manyan nassoshi biyu da suka kafa ƙa’idar rana ɗaya ga shekara ɗaya a annabcin Littafi Mai Tsarki; wannan kuwa watakila ita ce mafi muhimmiyar ƙa’ida ta annabci da Miller ya yi amfani da ita wajen buɗe saƙon bisharar madawwamiya da mala’ika na fari. Sauran shaidar Littafi Mai Tsarki game da wannan ƙa’ida ana samunta a cikin littafin Ezekiyel.
And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.
Sa’an nan kuma, sa’ad da ka gama su, ka sake kwanciya a gefenka na dama, kuma za ka ɗauki muguntar gidan Yahuza kwana arba’in: na ƙayyade maka kowace rana ta zama shekara guda. Ezekiyel 4:6.
What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.
Abin da sau da yawa ba a lura da shi ba game da ayoyi biyu da suka kafa ƙa’idar cewa yini yana wakiltar shekara guda shi ne mahallin tarihin duka ayoyin biyu.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Bayan yawan kwanakin da kuka leƙi ƙasar, wato kwana arba’in, kowace rana ta zama shekara ɗaya, za ku ɗauki muguntar ku, wato shekaru arba’in, kuma za ku san karya alkawarina. Lissafi 14:34.
The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.
Aya da ke cikin Littafin Lissafi ta faru ne a farkon Isra’ila ta dā, kuma ta wakilci tawayen mutanen alkawarin Allah; ita kuwa ayar da ke cikin Ezekiyel ta faru ne a ƙarshen Isra’ila ta dā, kuma ta wakilci tawayen mutanen alkawarin Allah. Hukuncin da aka yi a farkon shi ne mutuwa a cikin jeji, hukuncin kuma a ƙarshe shi ne bauta a ƙasar maƙiyansu. Ka’idar yini ɗaya domin shekara ɗaya tana jaddada tawayen mutanen alkawari. Hukunce-hukunci biyu ne, ɗaya a farkon lokaci, ɗaya kuma a ƙarshe, amma dukansu dabam ne. Na farko mutuwa ce ta sannu a hankali yayin tafiya cikin jeji, na ƙarshe kuwa kama a bauta da bautar talala a Babila ta zahiri.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.
Sai Musa da Haruna suka fāɗi rubda ciki a gaban dukan taron jama’ar ’ya’yan Isra’ila. Sai Joshua ɗan Nun, da Kaleb ɗan Yefunne, waɗanda suna cikin waɗanda suka leƙo asirin ƙasar, suka yayyage tufafinsu. Suka yi magana ga dukan taron ’ya’yan Isra’ila, suna cewa, Ƙasar da muka bi ta cikinta domin mu leƙe ta, ƙasa ce mai matuƙar kyau ƙwarai. In Ubangiji ya ji daɗinmu, to, zai kai mu cikin wannan ƙasa, ya ba mu ita; ƙasa ce mai gudãna da madara da zuma. Sai dai kada ku tayar wa Ubangiji tawaye, kada kuma ku ji tsoron mutanen ƙasar; gama su abinci ne a gare mu: kariyarsu ta rabu da su, Ubangiji kuma yana tare da mu: kada ku ji tsoronsu. Amma dukan taron suka ce a jejjefe su da duwatsu. Sai ɗaukakar Ubangiji ta bayyana a cikin alfarwar taro a gaban dukan ’ya’yan Isra’ila. Ubangiji kuwa ya ce wa Musa, Har yaushe wannan jama’a za su yi mini tsokana? Har yaushe kuma za su ƙi gaskata ni, duk da dukan alamu da na nuna a tsakaninsu? Zan buge su da annoba, in kore su daga gādo, in mai da kai al’umma mafi girma kuma mafi ƙarfi fiye da su. Sai Musa ya ce wa Ubangiji, Sa’an nan Masarawa za su ji wannan, gama ka fito da wannan jama’a daga cikinsu da ikonka; su kuwa za su faɗa wa mazaunan wannan ƙasa; gama sun ji cewa kai, ya Ubangiji, kana cikin wannan jama’a, cewa kai, ya Ubangiji, ana ganin ka fuska da fuska, kuma girgijarka tana tsaye a kansu, kuma kana tafiya a gabansu, da rana a cikin ginshiƙin gajimare, da dare kuma a cikin ginshiƙin wuta. To, in ka kashe dukan wannan jama’a kamar mutum ɗaya, al’ummai kuwa waɗanda suka ji labarinka za su yi magana, suna cewa, Domin Ubangiji bai iya kai wannan jama’a cikin ƙasar da ya rantse musu ba, saboda haka ya kashe su a jejin. Yanzu kuma, ina roƙonka, bari ikon Ubangijina ya zama mai girma, bisa ga yadda ka faɗa, kana cewa, Ubangiji mai jinkirin fushi ne, mai yawan jinƙai kuma, yana gafarta mugunta da laifi da kuma saɓo, amma ko kaɗan ba ya barin mai laifi ba tare da hukunci ba, yana hukunta laifin ubanni a kan ’ya’ya har tsara ta uku da ta huɗu. Ina roƙonka, ka gafarta muguntar wannan jama’a bisa ga girman jinƙanka, kamar yadda ka gafarta wa wannan jama’a tun daga Masar har zuwa yanzu. Ƙidaya 14:5–19.
The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.
Tarihin da waɗannan ayoyi suka wakilta ya zama alamar Littafi Mai Tsarki da ake kira “ranar tsokanewa.” An ambaci “ranar tsokanewa” a cikin Zabura casa’in da biyar, Irmiya talatin da biyu da Ibraniyawa uku, amma ba za mu tattauna wannan alama a wannan lokaci ba. Akwai muhimmiyar ƙa’ida da aka bayyana a sashe na baya wadda dole ne a gane ta. An kuma kwatanta wannan ƙa’ida ta wurin annabi Sama’ila, Lucifer, Ellen White, kuma ba shakka Musa a cikin wannan sashe.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.
Suka ce masa, “Ga shi, kai ka tsufa, ’ya’yanka kuma ba sa tafiya cikin hanyoyinka; yanzu fa ka naɗa mana sarki ya yi mana shari’a kamar dukan al’ummai.” Amma abin ya ɓata wa Sama’ila rai sa’ad da suka ce, “Ka ba mu sarki ya yi mana shari’a.” Sai Sama’ila ya yi addu’a ga Ubangiji. Ubangiji kuwa ya ce wa Sama’ila, “Ka saurari muryar mutanen nan cikin dukan abin da suke faɗa maka; gama ba kai suka ƙi ba, ni suka ƙi, kada in yi mulki a kansu. Daidai da dukan ayyukan da suka yi tun daga ranar da na fito da su daga Masar har zuwa yau, yadda suka yashe ni suka kuma bauta wa waɗansu alloli, haka suke yi maka ma. Yanzu fa ka saurari muryarsu; amma dai ka yi musu gargaɗi sosai, ka kuma nuna musu irin halin sarkin da zai yi mulki a kansu.” Sai Sama’ila ya faɗa wa mutanen da suka roƙe shi sarki dukan maganganun UBANGIJI. Ya ce, “Ga irin halin sarkin da zai yi mulki a kanku: zai ɗauki ’ya’yanku maza, ya sanya su domin kansa, su yi wa karusansa aiki, su zama mahayan dawakan sa; waɗansu kuma za su ruga a gaban karusansa. Zai naɗa wa kansa shugabanni a kan dubbai, da shugabanni a kan hamsin-hamsin; zai sa su nome gonakinsa, su girbe amfaninsa, su yi masa kayan yaƙi da kayan karusansa. Zai ɗauki ’ya’yanku mata su zama masu shirya turare, da masu dafa abinci, da masu gasa burodi. Zai ɗauki gonakinku, da gonakin inabinku, da gonakin zaitunku, mafi kyawunsu ma, ya ba bayinsa. Zai karɓi zakka ta goma daga irin da kuke shukawa da kuma daga gonakin inabinku, ya ba fadawansa da bayinsa. Zai ɗauki bayinku maza, da kuyanginku, da mafi kyawun samari naku, da jakunanku, ya sa su cikin aikinsa. Zai karɓi zakka ta goma daga tumakinku; ku kuwa za ku zama bayinsa. A ranar nan za ku yi kuka saboda sarkinku wanda kuka zaɓa wa kanku; amma Ubangiji ba zai amsa muku ba a ranar nan.” Duk da haka mutanen suka ƙi su yi biyayya ga muryar Sama’ila; suka ce, “A’a; sai dai mu sami sarki a kanmu; domin mu ma mu zama kamar dukan al’ummai; sarkinmu kuma ya yi mana shari’a, ya fita a gabanmu, ya kuma yi yaƙe-yaƙenmu.” Sama’ila kuwa ya ji dukan maganganun mutanen, ya maimaita su a kunnen Ubangiji. Sai Ubangiji ya ce wa Sama’ila, “Ka saurari muryarsu, ka naɗa musu sarki.” Sai Sama’ila ya ce wa mutanen Isra’ila, “Kowa yă tafi birninsa.” 1 Sama’ila 8:5–22.
In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.
A cikin wannan nassi Isra’ila ta dā ta ƙi Allah a matsayin sarkinsu, kuma tarihin yana nuni gaba zuwa lokacin da suka shelanta cewa ba su da wani sarki sai Kaisar. Sun ƙi tsarin mulkin Allah, suka nace cewa a ba su sarki daga cikin mutanensu, amma a ƙarshe suka shelanta cewa sarkinsu sarki ne na Roma. Sarkin Roma a kwanaki na ƙarshe shi ne Paparoma na Roma.
But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.
Amma suka yi ta kururuwa suna cewa, A tafi da shi, a tafi da shi, a gicciye shi. Bilatus ya ce musu, In gicciye Sarkinku ne? Manyan firistoci suka amsa, Ba mu da wani sarki sai Kaisar. Yohanna 19:15.
The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.
Kin amincewa da mulkin Allah ya kasance abin ɓata rai ƙwarai da gaske kuma na kai tsaye ga Sama’ila, har ya fahimce shi a matsayin kin amincewa da ofishinsa na annabci. Amma Allah ya tabbata Sama’ila ya fahimci cewa kin amincewarsu ga Allah ne, ba ga annabin ba. Waɗannan ayoyi biyu da suke gabatar da dangantakar annabcin Musa da ta Sama’ila game da tawayen Isra’ila ta dā, hukuncin da ya biyo bayan tawayen ba shi ne ƙarshen Isra’ila ta dā ba. Har yanzu akwai wata ƙungiya da Yoshua da Kaleb suke wakilta wadda za ta shiga Ƙasar Alkawari, kuma a cikin labarin Sama’ila ƙarshen Isra’ila ta dā ya kasance ne a ƙarewar sarakunan Isra’ila, ba a farkonsu ba.
Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.
Musa ya yi roƙo ga Allah ya ci gaba da yin aiki da Isra’ila ta dā, gama Musa ya yi tunani cewa kawo su ga ƙarshe a wannan mataki zai karkatar da tsattsarkan tarihin ceton mutanensa da kuma alkawarinsa na bishe su zuwa cikin ƙasar da Allah ya yi wa Ibrahim alkawari. Ma’anar a nan ita ce, Allah yana zaɓar ya ƙyale tawaye ya faru kuma ya ci gaba sa’ad da yake nufin ya yi amfani da tawayen a matsayin shaida ga gaskiya.
The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.
Halin fushin adalci da Sama’ila ya nuna shi ma Ellen White ta nuna.
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Ban taɓa ganin a cikin mutanenmu irin wannan tsayayyen yarda da kai da ƙin karɓa da amincewa da haske ba kamar yadda aka bayyane a Minneapolis. An nuna mini cewa babu ko mutum guda daga cikin waɗanda suka riƙe ruhun da aka bayyane a wancan taro da zai sāke samun haske bayyananne domin ya gane darajar gaskiyar da aka aiko musu daga sama, sai dai idan sun ƙasƙantar da girman kansu suka kuma furta cewa ba Ruhun Allah ne ya motsa su ba, amma hankalinsu da zukatansu sun cika da son zuciya da wariya. Ubangiji ya yi nufin ya kusanto gare su, ya albarkace su, ya kuma warkar da su daga ja da bayansu, amma ba su saurara ba. Ruhun da ya motsa su shi ne irin wannan ruhu ɗaya da ya zaburar da Kora, Datan, da Abiram. Waɗancan mutanen Isra’ila sun ƙudura su yi tsayayya da dukan hujjar da za ta tabbatar musu cewa suna kuskure, suka kuma ci gaba da ci gaba a tafarkinsu na rashin biyayya da tawaye har mutane da yawa suka janye suka haɗa kai da su.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Su wane ne waɗannan? Ba raunana ba ne, ba jahilai ba ne, ba marasa haske ba ne. A cikin wannan tawaye akwai shugabanni ɗari biyu da hamsin, mashahurai a cikin taron jama’a, mutane masu suna. Menene shaidarsu? ‘dukan taron jama’a masu tsarki ne, kowannensu, Ubangiji kuma yana a tsakiyarsu: don me kuke ɗaukaka kanku sama da taron Ubangiji?’ [Lissafi 16:3]. Sa’ad da Kora da abokansa suka hallaka a ƙarƙashin hukuncin Allah, mutanen da suka ruɗa ba su ga hannun Ubangiji a cikin wannan mu’ujiza ba. Dukan taron jama’a washegarin safiya suka tuhumi Musa da Haruna, suka ce, ‘Kun kashe mutanen Ubangiji’ [aya ta 41], annoba kuma ta aukã wa taron jama’a, fiye da dubu goma sha huɗu kuma suka hallaka.”
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.
“Sa’ad da na yi niyyar barin Minneapolis, mala’ikan Ubangiji ya tsaya kusa da ni ya ce: ‘Ba haka ba; Allah yana da aikin da za ka yi a wannan wuri. Mutanen nan suna aikata irin tawayen Korah, Dathan, da Abiram ne. Na sa ka a madaidaicin matsayinka, wanda waɗanda ba su cikin haske ba ba za su yarda da shi ba; ba za su kula da shaidarka ba; amma zan kasance tare da kai; alherina da ikona za su riƙe ka. Ba kai ne suke rena wa ba, amma manzanni da saƙon da nake aikawa ga mutanena. Sun nuna raini ga maganar Ubangiji. Shaidan ya makantar da idanunsu ya kuma karkatar da hukuncinsu; kuma sai dai idan kowane rai ya tuba daga wannan zunubinsu, wannan ‘yancin kai marar tsarkakewa da ke zagin Ruhun Allah, za su yi tafiya cikin duhu. Zan cire fitilar daga matsayinta sai dai idan sun tuba kuma suka juyo, domin in warkar da su. Sun dusashe ganinsu na ruhaniya. Ba su so Allah ya bayyanar da Ruhunsa da ikonsa ba; gama suna da ruhun ba’a da ƙyama ga maganata. Rashin nauyi, wauta, zolaya, da barkwanci ana aikata su kowace rana. Ba su sa zukatansu su neme ni ba. Suna tafiya cikin tartsatsin wutar da suka hura da kansu, kuma sai dai idan sun tuba za su kwanta cikin baƙin ciki. Haka Ubangiji ya faɗa: Ka tsaya a matsayinka na wajibi; gama ina tare da kai, ba kuwa zan bar ka ba, ba zan yashe ka ba.’ Waɗannan kalmomi daga Allah ban yi ƙarfin halin yin watsi da su ba.” The 1888 Materials, 1067.
Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.
An daidaita Sister White da halin Samuel, kuma aka gaya mata ta ci gaba da kasancewa tare da ’yan tawaye da tawayensu, ta kuma “tsaya a” “matsayin” “aikinta.” An umarce ta ta tsaya a matsayinta, bayan ita (annabiyar) ta riga ta ƙudura ta bar ’yan tawayen da tawayensu ga kansu.
The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.
Ka’idar ambaton farko, wadda ita ce muhimmin sashe na ƙa’idar Alfa da Omega, tana nuna cewa karo na farko da aka ambaci wani batu yana da matuƙar muhimmanci. A farkon farkon tawayen Lucifer kuwa, abin da yake tattare da shi shi ne cewa, da Allah Ya so, Yana da dukan ikon da ya isa ya hallaka Lucifer tun a farkon tunanin son kai da ya fara samuwa a cikin zuciyar Lucifer. Allah zai iya kawar da Lucifer daga cikin halitta, kuma Yana da ikon da, da Ya zaɓi yin haka, zai iya aikata shi ta irin hanyar da har sauran mala’iku ma ba za su ma san abin da ya faru ba. Hakika, bai yi haka ba, domin a cikin sauran abubuwa hakan zai zama musun halayensa ne; amma tabbatacce ne Yana da ikon halitta da zai ba Shi damar yin wannan abu ɗin ƙwarai. Amma bai yi hakan ba. Cikin haƙuri Ya ƙyale tawayen ya zama ɓangare na shaidar halayensa, ɓangare na shaidar gardamar nan da ta fara a sama kuma daga baya za ta zo duniya. Wannan ne abin da zancen Musa ya cim ma ga Isra’ila ta dā. Allah Ya ƙyale tsarar ’yan tawaye su mutu a jeji, kuma Ya yi amfani da wannan tarihi a matsayin misali na Littafi Mai Tsarki domin ya ƙara tabbatar da gaskiyoyin da suke da alaƙa da bisharar madawwamiya.
So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.
Haka ma, game da ƙin yarda da Allah a matsayin sarki a zamanin Sama’ila. An umurci Sama’ila ya ci gaba ya tsaya a matsayinsa na aikin da ya rataya a wuyansa, duk da tabbacin kansa da kuma ilimin annabcin da yake da shi. Ana kuma gane wannan ɓangare na kulawar annabci da ta tarihi ta Allah a cikin sāke gina haikali bayan bākun Babila. Allah ya annabta kuma ya mallaki kowane ɓangare na shekaru saba’in na bautar talala; komawa Urushalima, sāke gina Urushalima, haikali da tituna da katangu. Ya bayyana annabce-annabcen lokaci waɗanda suka nuna lokacin da za a ’yantar da su daga bautar talala. Ya bayyana umarnai nawa za su kasance don nuna farkon shekaru dubu biyu da ɗari uku. Ya ambaci Sairus da suna, sarkin arna wanda zai fara aiwatar da wannan tsari da umarni na farko. Dukkan ɓangarorin sāke gina Urushalima da haikalin an tantance su dalla-dalla, kuma Ya tā da adalai da annabawa domin su kammala aikin.
In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.
Duk da dukan bayyananniyar sanin gaba ta annabci daga Allah da kuma shiga tsakani nasa, tawayen da ya kai ga bauta a Babila ya riga ya kawo ƙarshen kasancewarsa da kansa tare da mutanen Allah. Ɗaukakar shekinah ba ta taɓa komawa haikalin da aka sāke gina ba. An yi amfani da dukan wannan tarihin ne domin a samar da tsarin annabci ga tarihin da zai kasance a ƙarshen duniya, ko da yake haikalin bai ƙara samun albarkar kasancewar shekinah a Wuri Mafi Tsarki ba. A wannan ma’ana, haikalin da aka sāke gina ya kasance shaida ba ta kasancewar Allah ba, sai dai ta tawayen Isra’ila. Duk da haka, annabawan wancan tarihin, kamar yadda Sama’ila da ’Yar’uwa White a Minneapolis, sun ci gaba da yin hidima a matsayin annabawa.
The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.
Tawayen Lucifer shi ne abu na farko da aka ambata a cikin babban rikici tsakanin Almasihu da Shaiɗan, kuma Allah ya ƙyale tawayen ya ci gaba domin nufinsa na kansa. Sama’ila, duk da fushinsa mai adalci game da marmarin Isra’ila na su zama kamar sauran al’ummai, an umurce shi ya shiga cikin shafar sarakuna biyu na farko. Kuma annabawan Allah sun shiga cikin sake gina Haikalin Allah, haikalin da ba zai ƙara samun kasancewar shekinah ta Allah ba har abada.
Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.
Waɗanda suke amfani da “farantinsu na tatsuniyoyi” a kan Kalmar annabci, a ƙoƙarin rufe tawayen Adventism a 1863, kuma waɗanda suka zaɓi su gina hujjarsu a kan wannan tunani cewa idan wani abu marar kyau ya faru a 1863, da annabiya ta hana shi, suna cikin jahilci na ganganci game da ƙa’ida ta farko wadda aka bayyana tun a farkon ambaton tawaye ga Allah. Allah yana ƙyale tawaye domin nuffofinsa na kansa, kuma idan Ya zaɓa annabawansa su kasance tsaka-tsaki ko shiru a cikin tawayen da zai iya tasowa, wannan zaɓinsa ne.
As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.
Yayin da muke fara yin nazari a kan tsarin gwaji na shekarun 1844 zuwa 1863, wanda aka kwatanta da gwaje-gwaje goma da Isra’ila ta dā ta fāɗi a cikinsu bayan sun haye Bahar Maliya, yana da muhimmanci mu fahimci wannan gaskiyar ta Littafi Mai Tsarki. Annabawan Allah suna aiki a matsayin annabawansa a lokutan biyayya da rashin biyayya, kuma a wasu lokuta ba sa yin adawa da al’amuran da a zahiri za su bayyana kamar irin waɗanda za a sa ran annabi ya yi adawa da su. A wasu lokuta a fili suke sane da tawayen amma ana kange su, kuma a wasu lokuta kuma Ubangiji yana rufe musu idanu game da tawayen. Idan aka gane wannan fahimta, to 1863 ta zama muhimmiyar alamar hanya a tarihin masarauta ta shida ta annabcin Littafi Mai Tsarki, ga ƙahon Furotesta da kuma ƙahon Jamhuriyanci.
I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.
Na kuma yi magana ta bakin annabawa, na kuma riɓanya wahayi, na kuma yi amfani da misalai, ta wurin hidimar annabawa. Hosea 12:10.