We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
Muna gane shekarar 1863 a matsayin matsayi na ƙarshe na gwaji a cikin jerin gwaje-gwajen da aka fara a lokacin babban abin baƙin cikin 1844. Hujjarmu ta farko ita ce gaskiyar cewa motsin Millerite ya ƙare ne sa’ad da aka yi wa cocin Seventh-day Adventist rijista bisa doka tare da gwamnatin Tarayyar Amurka a wannan shekarar. Motsin da ya fara a annabce a 1798, ya ƙare a 1863.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Wahayi ya sanar da mu cewa sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko a ranar 11 ga Satumba, 2001, an riga an yi masa alama a cikin motsin Milleriyawa lokacin da mala’ikan Ru’ya ta Yohanna goma ya sauko. Motsin Milleriyawa ya fara ne a lokacin ƙarshe a 1798, sa’ad da aka buɗe wahayin kogin Ulai na Daniyel surori takwas da tara. Motsin dubu ɗari da arba’in da huɗu ya fara ne a lokacin ƙarshe a 1989, sa’ad da aka buɗe wahayin kogin Hiddekel na surori uku na ƙarshe na Daniyel.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Dukansu na ƙarshen zamani biyu sun fara rarrabuwar kai a hankali ta tsoffin zaɓaɓɓun mutanen daga waɗanda suke cikin motsin tarihohinsu dabam-dabam. Sa’ad da aka tabbatar da babban ƙa’idar kowace tarihi a bainar jama’a, mala’ikan kowace tarihi ya sauko. Saƙon, motsin, da manzon su ne kayan aikin da Ubangiji ya yi amfani da su a cikin kowace tarihi dabam-dabam domin ya nuna zunubin tsoffin zaɓaɓɓun mutanen; gama kamar yadda Kristi ya koyar game da aikinsa, da a ce bai zo ba, Yahudawan tarihi masu gardama ba su da zunubi. Manzon, saƙon, da motsin su ne kayan aikin shari’a waɗanda za su ɗaura wa tsoffin zaɓaɓɓun mutanen alhaki saboda ƙin haske mai ci gaba na tarihohinsu dabam-dabam; kuma sa’ad da mala’ikan ya sauko, wannan ya nuna cewa tsarin shari’ar mutanen tsohon alkawari ya fara gudana. Ana gane kayan aikin shari’a sa’ad da annabawan da suke kwatanta wancan tarihi suka ci saƙon da Ubangiji ya ba su. Sa’ad da suka ci saƙon, sai su kai saƙon ga tsoffin zaɓaɓɓun mutanen waɗanda aka nuna a matsayin mutane masu taurinkai da tawaye, waɗanda ba za su ji ba kuma ba za su tuba ba. Da zarar mala’ikan ya sauko kuma an ci saƙon, shari’ar mutanen tawaye ta fara.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
Muna aiwatar da tsarin shari’a na Isra’ila ta dā kamar yadda aka misalta a cikin littafin Lissafi ga tarihin motsin Millerite, kuma a ƙarshe, za mu aiwatar da wannan tsarin gwaji ga motsin mutum dubu ɗari da arba’in da huɗu. Dole ne a tantance alamar lambar “goma” bisa ga mahallin nassin da aka yi amfani da ita a ciki.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Jerin gwaje-gwaje goma yana farawa ne daga babban baƙin ciki, ko dai a Bahar Maliya ga Isra’ila ta dā ko kuma a ranar 22 ga Oktoba, 1844 ga Millerites. Sister White ta bayyana “alamomin tushe” na gaskiya-gaskiya waɗanda aka buɗe a wancan lokaci, tana farawa da abin da ta kira “wucewar lokaci.” Babban baƙin cikin Ibraniyawa shi ne barazanar rundunar Fir’auna. Rashin bangaskiya ga ikon Allah a wajen Ibraniyawa ya bayyana a cikin amsarsu ga tsoron rundunar maƙiyansu, kamar yadda ya kasance a gwaji na goma kuma na ƙarshe. Yesu yana kwatanta ƙarshen tun daga farko, saboda haka tsoron kattai a Ƙasar Alkawari, wanda ’yan leƙen asiri goma suka bayyana, shi ne wannan tsoron guda da ya kuma haifar da babban baƙin cikinsu a Bahar Maliya. Gwaji na goma kuma na ƙarshe ga motsin Millerite zai kasance annabcin lokaci, kamar yadda ranar 22 ga Oktoba, 1844 ta kasance.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Babban rashin cika tsammani a cikin ci-gaba na gwaje-gwajen tarihin Milleriyawa ya nuna farkon wani tarihi da aka fayyace sosai ta wurin irin kubutar tsohon Isra’ila daga Masar. Tun daga Bahar Maliya aka sami jerin gwaje-gwaje goma, kuma gwaji na ƙarshe zai nuna kamannin gwaji na farko. “Wucewar lokaci” a lokacin babban rashin cika tsammani ya samo asali ne daga rashin fahimtar annabcin lokaci. Na ƙarshe cikin tsarin gwaji ga Isra’ila ta ruhaniya zai zama iri ɗaya da na farko. A shekara ta 1863, shugabannin Isra’ila ta zahiri suka zaɓi komawa ga tsarin binciken Littafi Mai Tsarki na waɗanda suka riga suka bayyana a matsayin ’ya’yan Roma, suka kuma ƙi, ko kuma za ka iya cewa, suka kasa fahimtar annabcin lokaci mafi tsawo a cikin Littafi Mai Tsarki. Ƙarshen gwaje-gwaje goma a cikin Isra’ila ta zahiri da ta ruhaniya duka ya sami wakilci ta wurin farkon. Kuma a ƙarshe, a duka misalan biyun, ’yan tawaye suka bayyana marmarin komawa wurin da aka appena kuɓutar da su daga gare shi.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Ta wajen ƙin yarda da sau bakwai na Littafin Firistoci ashirin da shida, Adventism na Laodiceya ya haifar da wani rikicin annabci da ba su hango tun farko ba. Har wa yau ba su iya warware wannan rikici ba, ko da yake suna gabatar da ire-iren tatsuniyoyi iri-iri a ƙoƙarinsu na yin haka. Wannan rikicin yana cikin ayar da Sister White ta nuna a matsayin tushen da ginshiƙi na tsakiya na Adventism.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Nassin da, fiye da duk sauran, ya kasance duka tushe da ginshiƙin tsakiya na bangaskiyar Zuwan Almasihu shi ne wannan furuci, ‘Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake Wuri Mai Tsarki.’ [Daniel 8:14.]” The Great Controversy, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
’Yan Adventist suna da abubuwa da yawa da za su faɗa game da aya ta goma sha huɗu, amma ba su taɓa yin magana a kan abin lura na farko ƙwarai da ya kamata a yi game da ayar ba. Wannan abin lura shi ne cewa aya ta goma sha huɗu “amsa” ce. Amsa ba ta da ma’ana, idan ba ta ƙunshi tambayar da ta haifar da amsar ba. Ba za a iya ware aya ta goma sha uku da aya ta goma sha huɗu ta fuskar hankali, ta nahawu, ko ta hanyar da ta dace ba, domin aya ta goma sha uku ita ce tambayar, aya ta goma sha huɗu kuma ita ce amsar.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Tambayar, sa’ad da aka gabatar da ita yadda ya dace kuma cikin adalci, tana haifar da ma’ana dabam ƙwarai ga aya ta goma sha huɗu fiye da abin da Adventism yake koyarwa. Wannan ba ya nufin cewa aya ta goma sha huɗu ba ita ce “tushen da ginshiƙi na tsakiya na bangaskiyar Advent” ba, domin hakika ita ce. Yana nufin cewa sa’ad da Adventism ya yi kuskure game da bakwai bakwai, ya kuma ajiye su gefe a 1863, sai suka kasa fayyace gaba ɗaya abin da aya ta goma sha huɗu take nufi da gaske. A cikin Nassosi, rabin gaskiya ba gaskiya ba ce. Idan aka fahimce ta yadda ya dace, tambayar da ke cikin aya ta goma sha uku tana buƙatar a amince da annabcin da yake nuna tsarkake Wuri Mai Tsarki wanda aka tattake, haka kuma a amince da annabcin da yake nuna tattake rundunar. Annabcin shekaru dubu biyu da ɗari uku yana magana ne game da ‘Wuri Mai Tsarki’, kuma annabcin shekaru dubu biyu da ɗari biyar da ashirin yana magana ne game da ‘rundunar’.
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Domin magana kan alaƙar da ke tsakanin ayoyi biyu ɗin nan yana bukatar dogon nazari, wanda ba ni da niyyar yin sa a wannan lokaci a cikin waɗannan rubuce-rubuce. An sha maimaita bayyana waɗannan batutuwa cikin shekaru da suka wuce, kuma ana iya samun su a cikin jerin Habakkuk’s Tables. Har yanzu ina magana ne a kan alamar annabci ta Iliya, kuma ina so in fara kammala waɗannan gaskiya-gaskiyan tukuna.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
William Miller shi ne Iliya na farkon Adventism, kuma abin da ya fara ganowa shi ne lokuta bakwai na Littafin Lawiyawa sura ta ashirin da shida; saboda haka ƙin wannan gaskiya a shekara ta 1863 ya kasance ƙin saƙon Iliya. A wannan batu ina magana ne game da siffar Alpha da Omega wadda take nuna ƙarshen da farko. Gwajin ƙarshe na Isra’ila ta dā an wakilta shi a gwajin farko. Dukansu gwaje-gwajen suna wakiltar tsoron cewa al’ummai arna sun fi Allah iko. Gwaji na goma, kasancewarsa iri ɗaya a ƙa’ida, ya kasance mai tawaye ƙwarai fiye da gwaji na farko, domin tarihin nasarar Allah a gwaji na farko ya kamata ya haifar da tabbatacciyar amincewa a cikin ’yan tawayen. Sun bayyana ƙin amincewarsu da Allah duk da kasancewar shaida mafi yawa ta ikonsa fiye da wadda suka gani a Bahar Maliya. Adventism na Millerite, zuwa shekara ta 1863, tuni yana bayani game da dalilin da ya sa babban abin takaici aiki ne mai ƙarfi na Allah, amma duk da haka suka yanke shawarar zaɓar wani shugaba su koma Masar, su kuma ƙi saƙon da Daniyel ya kira “rantsuwar” Musa wadda Iliya ya wakilta.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Maimakon ɗaukar lokaci in gabatar da hujjojin ingancin “kwanaki bakwai” a matsayin annabcin lokaci, ina nufin in yi amfani da wata sauƙaƙiyar dabarar hankali don tabbatar da ingancinsa ta wata hanya dabam. Gama ga motsin da ya fara a 1798, gwaji na ƙarshe na 1863 zai kuma wakilci gwaji na ƙarshe ga motsin mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas. Wahayi ya bayyana sarai abin da gwaji na ƙarshe yake ga dukkan waɗannan motsin biyu.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
“Shaiɗan yana... ci gaba da turo na ƙarya—domin ya kau da mutane daga gaskiya. Yaudara ta ƙarshe-ƙarshe ta Shaiɗan za ta kasance ta mai da shaidar Ruhun Allah marar tasiri. ‘Inda babu wahayi, jama’a sukan lalace’ (Karin Magana 29:18).” Selected Messages, littafi na 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Babu wata hanya ta gaskiya da za a bi a ɗauki rubuce-rubucen Ellen White a kuma yi nuni da cewa ba ta amince gaba ɗaya da “bakwai sau” na Littafin Lawiyawa sura ta ashirin da shida ba. ’Yar’uwa White, kamar yadda muka riga muka nuna a cikin waɗannan maƙaloli, kuma kamar yadda aka rubuta sarai a cikin jerin da ake wa take Habakkuk’s Tables, ta faɗa mana kai tsaye cewa Allah ne ya jagoranci allunan 1843 da 1850 duka. Ta koyar kai tsaye cewa waɗannan alluna biyu cikar Habakkuk sura ta biyu ne. Duka allunan biyu suna nuna “bakwai sau” na Littafin Lawiyawa sura ta ashirin da shida a matsayin tsakiyar tsarin zane-zanensu. A cikin allunan biyu, layin “bakwai sau” yana da gicciyen Almasihu a matsayin tsakiyar layin annabci na “bakwai sau.”
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Tare da amincewarta ga allunan biyu na Habakkuk, ta rubuta sau da yawa cewa ya kamata mu ci gaba da gabatar da saƙon da aka gabatar daga 1840 har zuwa 1844, kuma kowane masanin tarihin Adventist da ya yi bayani kan yadda Milleriyawa suka yaɗa saƙon da suka shelanta, yana tabbatar da cewa sun yi amfani da jadawalin 1843. Ba wai kawai tana amincewa da saƙonnin da aka wakilta a kan jadawalan ba, tana kuma ba mutanen Allah shawara su ci gaba da gabatar da waɗancan saƙonni iri ɗaya da aka gabatar a wancan tarihin; haka kuma, tana bayar da wurare da yawa inda take gargaɗi cewa za a kai wa waɗannan saƙonni hari a dukan tarihin ragowar mutanen Allah. Sa’ad da take gargaɗi game da waɗannan hare-haren, tana ta maimaitawa tana nuna cewa aikin masu tsaron Allah ne su kāre waɗannan gaskiyoyi ɗin nan.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Idan jadawalai ba daidai ba ne, to saƙonnin da suke wakilta a zahiri su ma ba daidai ba ne. Idan saƙon da Milleriyawa suka yi shela da shi daga 1840 har zuwa 1844 ba daidai ba ne, to maimaitacciyar bayyanawar Ellen White cewa saƙon Milleriyawa shi ne tubali ma ba daidai ba ne. Idan waɗannan saƙonni ba daidai ba ne, to maimaitattun umarninta na ci gaba da gabatar da waɗannan gaskiyoyi guda ɗaya shawarwari ne na ƙarya. Idan saƙon Milleriyawa ba ya wakiltar tubalan da ya kamata a kiyaye a kuma tsare su daga hare-haren Shaiɗan, to waɗannan shawarwari ma kuskure ne. Kaiwa ga ƙarshe cewa duk waɗannan batutuwa masu alaƙa da saƙon Iliya na wancan tarihi kuskure ne, zai nuna a fili cewa Ellen White annabiya ta ƙarya ce.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Adventism na zamani har yanzu yana koyarwa a tarukansu na Bayyanarwa cewa cocin saura za ta mallaki Ruhun Annabci, wanda shi ne shaidar Yesu, amma tabbatacce ba sa gaya wa waɗanda suke neman su jawo su shiga cikin membobinsu na coci cewa suna ƙin amincewar Ellen White da gargaɗinta gaba ɗaya da suke da alaƙa da waɗannan gaskiyoyi na tushe na farko da tarihin. Mene ne ma’anar wannan sakin layi mai zuwa a gare ku?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Ba mu da wani abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta da hanyar da Ubangiji ya bi ya jagorance mu, da kuma koyarwarsa a tarihin rayuwarmu ta baya.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
A cikin shekarar 1863, motsin Millerite ya kai ga wani ƙarshe, ya kuma yi rajista a matsayin ƙungiya ta doka a gaban gwamnati wadda a ƙarshe za ta kafa hoton tsarin papacy, wanda bisa ga ma’anar Ellen White haɗuwar coci da jiha ne.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“A cikin motsi da ake yi a yanzu a ƙasar Amurka domin tabbatar wa cibiyoyi da al’adun ikkilisiya goyon bayan gwamnati, Furotesta suna bin sawun ’yan Katolika. A’a, ma fi da haka, suna buɗe ƙofa ga Paparoma domin ya sāke samun, a Amurkan Furotesta, ikon fifiko wanda ya rasa a Tsohuwar Duniya.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
A bisa zato cewa haɗin gwiwar shari’a da gwamnati wani ɓangare ne na larurar tsari, a lokacin da ake tilasta matasan al’umma shiga cikin wankan jinin da aka sani da Yaƙin Basasa, motsin Milleriyawa ya zo ƙarshe. A shekara ta 1863, ta wurin wani rubutaccen bayani da kuma sabon jadawali, cocin Adventist na Rana ta Bakwai ta ƙi annabcin bautar da Daniel ya kira rantsuwar Musa. A shekara ta 1850, Ubangiji ya umarci mutanensa su yi tebur na biyu na Habakkuk, su kuma gyara kuskuren da ya riƙe hannunsa a kai a teburin 1843. Jadawalin da aka umurta a 1850 ya cika manufarsa sarai, gama Ellen White ta ce ta ga “cewa Allah yana cikin buga jadawalin,” yayin da kuma ta bayyana cewa an nuna jadawalin 1850 a sura ta biyu ta Habakkuk.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
Manufar jadawalin 1850 ita ce ɗaya da ta jadawalin 1843. An nufe shi ya zama kayan aikin bishara da za a yi amfani da shi wajen gabatar da saƙon mala’ika na uku ga duniya mai halaka. A shekara ta 1863, an watsar da wannan saƙo. Tsarin gwaji wanda tsarin gwajin da ya fara a Tekun Maliya yake wakilta, ya fara da annabcin lokaci mai gano Wuri Mai Tsarki da za a tattake a aya ta goma sha uku ta Daniyel takwas, kuma tsarin gwajin ya ƙare da annabcin lokaci mai gano rundunar da za a tattake a aya ta goma sha uku ta Daniyel takwas.
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.
Sa’an nan na ji wani tsarkake yana magana, sai wani tsarkake kuma ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wahayin nan zai kasance game da hadayar yau da kullum, da kuma zunubin hallaka, da mika wuri mai tsarki da rundunar domin a tattake su a ƙarƙashin ƙafa? Sai ya ce mini, Har zuwa kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake wuri mai tsarki. Daniel 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Tsarin gwajin da ya fara a ranar 22 ga Oktoba, 1844, yana ɗauke da hatimin Alpha da Omega. Farkon wannan tsarin gwaji annabcin lokaci ne wanda ya wakilci Wuri Mai Tsarki da za a tattake. Annabci ne da ya haifar da babban haske sa’ad da ya cika. Tsarin gwajin da ya ƙare a shekara ta 1863, yana ɗauke da hatimin Alpha da Omega. Ƙarshen wannan tsarin gwaji annabcin lokaci ne wanda ya wakilci rundunar da za a tattake. Annabci ne da aka tsara domin ya haifar da babban haske sa’ad da ya cika. Annabcin lokaci ne da Iliya na wannan tarihin ya gabatar, kuma sa’ad da aka ƙi shi aka kuma ware shi a gefe, sai ya haifar da babban duhu.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Kuma wannan ita ce hukuncin Allah, cewa haske ya zo cikin duniya, amma mutane suka fi son duhu fiye da haske, domin ayyukansu mugaye ne. Yohanna 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Hujjar da nake niyyar kammala wannan talifi da ita ita ce wadda na riga na ambata. Shin Allah, ta wurin Ellen White, ya amince da jadawalai na 1843 da 1850?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Na ga cewa jadawalin 1843 an shiryar da shi ne ta hannun Ubangiji, kuma bai kamata a canja shi ba; cewa lambobin sun kasance yadda Yake so su kasance; cewa hannunsa yana a kansa, kuma ya ɓoye kuskure a cikin wasu daga cikin lambobin, domin kada kowa ya gan shi, sai bayan an ɗauke hannunsa.” Early Writings, 74.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, number 13, 359; 1853.
“Na ga cewa Allah yana cikin buga wannan zane ta hannun Ɗan’uwa Nichols. Na ga cewa akwai annabcin wannan zane a cikin Littafi Mai Tsarki, kuma idan an shirya wannan zane domin mutanen Allah, idan ya wadatar ga mutum ɗaya, to ya wadatar ga wani kuma, kuma idan mutum ɗaya ya bukaci a sake zana sabon zane a kan ma’auni mafi girma, duka suna bukatarsa daidai gwargwado.” Manuscript Releases, lamba ta 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
Shin Allah ta wurin Ellen White ya amince da saƙon da Milleriyawa suka gabatar a lokacin tarihin 1840 zuwa 1844?
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Allah ba ya ba mu sabon saƙo. Dole ne mu yi shelar saƙon da a cikin 1843 da 1844 ya fito da mu daga sauran ikkilisiyoyi.” Review and Herald, January 19, 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“Allah yana umartar mu mu ba da lokacinmu da ƙarfinmu ga aikin wa’azin saƙonnin da suka motsa maza da mata a shekara ta 1843 da 1844.” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Dukkan saƙonnin da aka bayar daga 1840–1844 dole ne a sa su zama masu ƙarfi yanzu, gama akwai mutane da yawa da suka rasa alkiblarsu. Dole ne saƙonnin su je ga dukan ikkilisiyoyi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Almasihu ya ce, ‘Masu albarka ne idanunku, domin suna gani; da kunnuwanku, domin suna ji. Gama hakika ina gaya muku, annabawa da yawa da masu adalci sun yi marmarin ganin abubuwan da kuke gani, amma ba su gan su ba; da jin abubuwan da kuke ji, amma ba su ji su ba’ [Matthew 13:16, 17]. Masu albarka ne idanun da suka ga abubuwan da aka gani a shekara ta 1843 da 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“An ba da saƙon. Kuma bai kamata a yi wani jinkiri wajen maimaita saƙon ba, gama alamomin zamani suna cika; dole ne a kammala aikin ƙarshe. Za a yi babban aiki cikin ɗan ƙanƙanin lokaci. Ba da daɗewa ba za a ba da wani saƙo bisa nufin Allah wanda zai ƙaru ya zama ihu mai ƙarfi. Sa’an nan Daniyel zai tsaya a cikin rabonsa, domin ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Gaskiyoyin da muka karɓa a 1841, ’42, ’43, da ’44, yanzu dole ne a yi nazarinsu kuma a shelanta su. Saƙonnin mala’ika na fari, na biyu, da na uku za a nan gaba yi shelar su da murya mai ƙarfi. Za a ba da su tare da tsananin ƙuduri da cikin ikon Ruhu.” Manuscript Releases, juzu’i na 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Mun fahimci rauni da ƙanƙantar aikin a halin yanzu. Mun riga mun samu ƙwarewa. Yayin da muke yin aikin da Allah ya ba mu, za mu iya ci gaba gaba gaɗi cikin dogara, muna da tabbacin cewa Shi ne zai zama ƙarfinmu da wadataccen ikonmu. Zai kasance tare da mu a shekara ta 1906, kamar yadda Ya kasance tare da mu a shekarun 1841, 1842, 1843, da 1844.” Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Waɗanda suke tsaye a matsayin malamai da shugabanni a cibiyoyinmu dole ne su kasance da tabbaci a cikin bangaskiya da kuma cikin ƙa’idodin saƙon mala’ika na uku. Allah yana so mutanensa su sani cewa muna da saƙon kamar yadda Ya ba mu shi a 1843 da 1844.” General Conference Bulletin, April 1, 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“An ba da gargadi: Kada a bari wani abu ya shigo da zai dagula tushen bangaskiyar da muka yi ta gini a kai tun daga lokacin da saƙon ya zo a 1842, 1843, da 1844. Ni ina cikin wannan saƙo, kuma tun daga wancan lokaci nake tsaye a gaban duniya, da aminci ga hasken da Allah ya ba mu. Ba mu da niyyar cire ƙafafunmu daga kan dandalin da aka ajiye su a kai ba, alhali rana bayan rana muka nemi Ubangiji da addu’a mai zafi, muna neman haske. Kuna tsammani zan iya yin watsi da hasken da Allah ya ba ni? Ya kamata ya zama kamar Dutsen Zamani. Ya kasance yana yi mini jagora tun daga lokacin da aka ba ni shi.” Review and Herald, Afrilu 14, 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
Shin Allah ta wurin Ellen White ya gargaɗi mutanensa su kāre kansu daga hare-haren da za su rushe gaskiyoyin tarihin Millerite?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“Manyan alamomin gaskiya, waɗanda suke nuna mana matsayimmu a cikin tarihin annabci, dole ne a kiyaye su da kulawa ƙwarai, kada a rushe su, a kuma maye gurbinsu da ƙa’idoji waɗanda za su kawo ruɗani maimakon haske na gaskiya.” Selected Messages, littafi na 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“A yau Shaiɗan yana neman damammaki domin rushe alamomin gaskiya,—gumakan tunawa da aka kafa a kan hanya; kuma muna bukatar kwarewar tsofaffin ma’aikata waɗanda suka gina gidansu a kan tabbataccen dutse, waɗanda ta cikin mummunan rahoto kamar yadda ta cikin kyakkyawan rahoto suka tsaya daram ga gaskiya.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“Allah ba ya taɓa barin duniya ba tare da mutanen da za su iya bambance tsakanin nagarta da mugunta, adalci da rashin adalci ba. Allah yana da mutanen da ya naɗa su su tsaya a sahun gaba na yaƙi a lokutan gaggawa. A cikin rikici, zai tada mutane kamar yadda ya yi a zamanin dā. Za a kira samari su haɗa kai da tsofaffin masu ɗauke da tuta, domin a ƙarfafa su kuma a koya musu ta wurin ƙwarewar waɗannan amintattun, waɗanda suka ratsa ta cikin rikice-rikice masu yawa, kuma ga waɗanda, ta wurin shaidun Ruhunsa, Allah ya yi magana sau da yawa, yana nuna hanya madaidaiciya kuma yana hukunta hanyar kuskure. Sa’ad da hatsarori suka taso, waɗanda suke gwada bangaskiyar mutanen Allah, waɗannan ma’aikatan farko su riƙa ba da labarin abubuwan da suka faru a dā, lokacin da irin waɗannan rikice-rikice suka taso, lokacin da aka yi shakka game da gaskiya, lokacin da aka shigar da baƙin ra’ayoyi, waɗanda ba daga Allah suke ba.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“Ana bukatar kwarewar waɗancan ma’aikata masu shekaru a yanzu; gama Shaiɗan yana sa ido ga kowace dama don ya mai da tsoffin alamomin hanya ba kome ba,—wato abubuwan tunawa da aka ɗaga a kan hanya.” Review and Herald, November 19, 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
A cikin 1863, motsin Millerite ya ƙare ne ta wurin ƙin gaskiya ta farko wadda Iliya na wannan tarihin aka bishe shi zuwa ga fahimta. Gwaji na ƙarshe nasa ya ginu ne bisa ayoyi biyu da suke cikin Daniyel takwas waɗanda suka bayyana tattake Wuri Mai Tsarki da rundunar. An buɗe hasken Wuri Mai Tsarki a farkon gwaje-gwaje goma, kuma aka kawo duhu a kan rundunar a ƙarshen gwaje-gwaje goma.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Abu ɗaya tabbatacce ne: waɗannan Adventists na Rana ta Bakwai da suke tsayawa a ƙarƙashin tutar Shaiɗan za su fara ne da yin watsi da bangaskiyarsu ga gargaɗe-gargaɗe da tsawatawa da suke ƙunshe cikin Shaidun Ruhun Allah.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Ana yin kira zuwa ga ƙarin keɓewarmiya da kuma hidima mai tsarki fiye da dā, kuma za a ci gaba da yin sa. Waɗansu da a yanzu suke furta shawarwarin Shaiɗan za su dawo hayyacinsu. Akwai waɗansu da suke cikin muhimman matsayi na amana waɗanda ba su fahimci gaskiya domin wannan zamani ba. Dole ne a isar musu da saƙon. Idan sun karɓe shi, Almasihu zai karɓe su, kuma zai mai da su abokan aiki tare da shi. Amma idan suka ƙi su ji saƙon, za su tsaya ƙarƙashin baƙar tutar Yariman Duhu.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“An umarce ni in faɗa cewa gaskiya mai daraja ta wannan zamani tana ƙara buɗewa ga hankulan mutane da ƙarin haske. A wata ma’ana ta musamman, maza da mata za su ci naman Kristi, su kuma sha jininsa. Za a samu ci gaban fahimta, gama gaskiya tana da ikon faɗaɗawa a kai a kai. Mahaliccin gaskiya na allahntaka zai zo cikin tarayya mafi kusanci, kuma har yanzu mafi kusanci, da waɗanda suke ci gaba da neman saninsa. Yayin da mutanen Allah suke karɓar maganarsa a matsayin gurasar sama, za su sani cewa fitowarsa an shirya ta kamar safiya. Za su karɓi ƙarfi na ruhaniya, kamar yadda jiki yake karɓar ƙarfi na zahiri sa’ad da ake cin abinci.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Ba mu ma fara cikakken fahimtar shirin Ubangiji ba wajen fitar da ’ya’yan Isra’ila daga bautar Masar, da kuma jagorantarsu ta cikin jeji zuwa Kan’ana.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Yayin da muke tattara haskoki na Allah da suke haskakawa daga bishara, za mu sami ƙarin bayyana cikin fahimta game da tsarin Yahudawa, da kuma zurfafa godiya ga muhimman gaskiyoyinsa. Bincikenmu na gaskiya bai riga ya cika ba. Mun tattara kaɗan ne kawai daga cikin haskoki na haske. Waɗanda ba ɗalibai na Kalmar ba ne kowace rana ba za su warware matsalolin tsarin Yahudawa ba. Ba za su fahimci gaskiyoyin da hidimar haikali ta koyar ba. Aikin Allah yana samun tangarɗa saboda fahimtar duniya game da babban shirinsa. Rai na gaba zai buɗe ma’anar dokokin da Almasihu, a lulluɓe cikin ginshiƙin girgije, ya ba mutanensa.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Za mu ci gaba da nazarinmu game da alamar annabci ta Iliya dangane da shekara ta 1863 a talifi na gaba.