We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Mun kammala maƙalar da ta gabata da wani nassi da yake magana game da “ruhun ƙarya.” Abin da yake biye yana ɗaya daga cikin sakin layi daga wannan nassi.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Masu hidima marasa tsarkakewa suna shirya kansu a gāba da Allah. Suna yabon Almasihu da allahn wannan duniya a cikin numfashi guda. Yayinda suke iƙirarin karɓar Almasihu, suna rungumar Barabbas, kuma ta ayyukansu suna cewa, ‘Ba wannan Mutumin ba, sai Barabbas.’ Bari dukan masu karanta waɗannan layukan su yi hattara. Shaiɗan ya yi taƙama da abin da zai iya yi. Yana zaton zai warware haɗin kan da Almasihu ya yi addu’a ya kasance a cikin ikilisiyarsa. Yana cewa, ‘Zan fita in zama ruhun ƙarya domin in ruɗi waɗanda zan iya, in soki, in hukunta, in kuma karkatar da gaskiya.’ Bari ɗan yaudara da shaidar ƙarya ya sami karɓuwa daga ikilisiya wadda ta sami babban haske, manyan shaidu, kuma wannan ikilisiya za ta ƙi saƙon da Ubangiji ya aiko, ta kuma karɓi maganganu marasa hankali ƙwarai da zato-zaton ƙarya da koyarwoyin ƙarya. Shaiɗan yana yi wa wawancinsu dariya, gama ya san abin da gaskiya take.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
A yarda “ɗan yaudara da shaidar ƙarya ya sami karɓuwa a cikin ikkilisiya wadda ta sami babban haske, manyan shaidu, kuma wannan ikkilisiya za ta yar da saƙon da Ubangiji ya aiko, ta kuma karɓi zarge-zarge marasa hankali ƙwarai da zato-zato na ƙarya da koyarwowi na ƙarya.” A shekara ta 1863, Adventism na Millerite ya “koma” ga marar-hankali kuma ƙaryar hanyar fassara da Furotestantanci mai ridda ya yi amfani da ita, ya kuma ƙi tantancewar William Miller game da lokatai bakwai na Leviticus ashirin da shida. Batun “komawa” an wakilta shi ta wurin ’yan tawaye a Littafin Lissafi goma sha huɗu, sa’ad da suka ƙudura su zaɓi shugaba su koma Masar.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Sai suka ce wa juna, Mu zaɓi shugaba, mu koma Masar. Lissafi 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Batun “komawa” zuwa ga Furotesta masu ridda shi ma Irmiya ya wakilta, sa’ad da a sura ta goma sha biyar aka gaya masa cewa Furotesta da suka fāɗi za su iya komawa gare shi, amma shi kuwa ba zai “komawa” gare su ba.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Ban zauna cikin taron masu ba’a ba, ban kuma yi farin ciki tare da su ba; na zauna ni kaɗai saboda hannunka; gama ka cika ni da fushi. Don me zafina yake dawwamamme, raunina kuma marar warkewa, wanda ya ƙi samun waraka? Za ka zama mini kamar maƙaryaci ne ƙaƙaf, kamar ruwaye masu ƙarewa? Saboda haka ga abin da Ubangiji ya ce, In ka komo, sai in komo da kai, za ka kuma tsaya a gabana; in kuma ka fitar da abin daraja daga cikin marar amfani, za ka zama kamar bakina; su komo gare ka, amma kai kada ka komo gare su. Zan mai da kai ga wannan jama’a kamar katanga mai ƙarfi ta tagulla; za su yi yaƙi da kai, amma ba za su rinjaye ka ba; gama ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Irmiya 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Wataƙila mafi bayyanannen misalin annabci na ƙa’idar rashin komawa ga Furotesta mai ridda yana samuwa ne a cikin labarin annabin marar biyayya, wanda ya isar da saƙon tsawatawa ga Yerobowam, sarki na farko na kabilu goma na arewa.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Sai sarki ya ce wa mutumin Allah, Ka zo gida tare da ni, ka huta, ni kuwa zan ba ka lada. Amma mutumin Allah ya ce wa sarki, Ko da za ka ba ni rabin gidanka, ba zan shiga tare da kai ba, ba kuwa zan ci gurasa ko in sha ruwa a wannan wuri ba: gama haka aka umarce ni ta wurin maganar Ubangiji, cewa, Kada ka ci gurasa, kada ka sha ruwa, kada kuma ka komo ta hanyar da ka bi ka zo ba. Sai ya tafi ta wata hanya dabam, bai kuwa komo ta hanyar da ya bi ya zo Betel ba. 1 Sarakuna 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
An gaya wa annabin marar biyayya daga wurin Allah kada ya komo ta hanyar da ya bi ya zo. Adventism na Millerite ya fito ne daga Furotesta wadda Sardis ke wakilta, kuma bai kamata su koma ba. Ko da yake annabin marar biyayya ya sani sarai kada ya komo ta hanyar da ya bi ya zo, sai wani annabin ƙarya na mulkin Yerobowam ya gaya masa cewa Allah ya faɗa cewa annabin marar biyayyar ya kamata ya komo gidan annabin ƙaryar ya ci abinci tare da shi. Duk da ja-gorar Allah, ya yi wannan abu ɗin ƙwarai. Da zarar ya fara cin abincin annabin ƙaryar, Littafi Mai Tsarki ya bayyana a fili cewa annabin Samariya ya yi ƙarya.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
A lokacin kuwa wani tsohon annabi yana zaune a Betel; sai ’ya’yansa suka zo suka ba shi labarin dukan ayyukan da mutumin Allah ya yi a wannan rana a Betel. Har ila yau, kalmomin da ya faɗa wa sarki, su ma suka faɗa wa ubansu. Sai ubansu ya ce musu, Wace hanya ya bi? Gama ’ya’yansa sun ga hanyar da mutumin Allah, wanda ya zo daga Yahuza, ya bi. Sai ya ce wa ’ya’yansa, Ku yi mini sirdi wa jaki. Sai suka yi masa sirdi wa jakin; ya hau a kansa, ya tafi bin mutumin Allah, ya kuwa same shi yana zaune a ƙarƙashin itacen oak. Sai ya ce masa, Kai ne mutumin Allah wanda ya zo daga Yahuza? Sai ya ce, Ni ne. Sa’an nan ya ce masa, Ka zo gida tare da ni, ka ci abinci. Sai ya ce, Ba zan iya komawa tare da kai ba, ko in shiga tare da kai ba; haka kuma ba zan ci abinci ba ko in sha ruwa tare da kai a wannan wuri. Gama an faɗa mini ta wurin maganar Ubangiji cewa, Ba za ka ci abinci ba, ba za ka sha ruwa ba a can, ba kuma za ka komo ta hanyar da ka zo ba. Sai ya ce masa, Ni ma annabi ne kamar kai; mala’ika kuwa ya yi mini magana ta wurin maganar Ubangiji, yana cewa, Ka komo da shi tare da kai gidanka, domin ya ci abinci ya kuma sha ruwa. Amma ya yi masa ƙarya. Saboda haka ya koma tare da shi, ya kuwa ci abinci a gidansa, ya sha ruwa. 1 Sarakuna 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Annabin da ya yi rashin biyayya ya ci ya kuma sha tare da annabin ƙarya na Samariya, ma’ana ya karɓi saƙon annabi mai ridda, ya kuma ƙi saƙon Ubangiji. Wato saƙon da ya isar da aminci a wannan rana ɗaya. Ya san sarai cewa bai kamata ya komo ba, amma duk da haka ya yi haka. Sister White ta sanar da mu cewa idan “ɗan ruɗu da shaidar ƙarya ya sami karɓuwa daga ikilisiya wadda ta sami babban haske, manyan hujjoji, to wannan ikilisiya za ta watsar da saƙon da Ubangiji ya aiko.” A tarihin Millerite, mala’ika na fari ya haskaka duniya da ɗaukakarsa. A cikin 1840, an kai saƙon mala’ika na fari zuwa kowace tashar mishan a duniya.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Labarin zuwan Ubangiji nan ba da daɗewa ba cikin iko da ɗaukaka mai girma zuwa duniyarmu gaskiya ne, kuma a shekara ta 1840 an ɗaga muryoyi da yawa wajen shelarsa.” Manuscript Releases, juzu’i na 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Ba da daɗewa ba bayan haka, Adventism na Miller ya koma ga “ƙaryar” tsarin fahimta na Furotesta ridda, kuma ya watsar da “saƙon Ubangiji” wanda Allah ya aiko ta hannun William Miller. Sun watsar da saƙon Musa kamar yadda Iliya ya gabatar da shi, kuma “ƙaryar” da aka karɓa tun farko a tarihin Adventism na Miller ita ce take wakiltar “ƙaryar” da ake gaskatawa a ƙarshe; “ƙaryar” da take kawo ruɗani mai ƙarfi a kan Adventism na Laodicea.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Kuma tare da dukan ruɗin rashin adalci a cikin waɗanda suke halaka; domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto. Kuma saboda wannan ne Allah zai aiko musu da ruɗu mai ƙarfi, domin su gaskata ƙarya: Domin a hukunta dukan waɗanda ba su gaskata gaskiya ba, sai dai suka ji daɗin rashin adalci. 2 Tassalunikawa 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
Muna ƙoƙarin nuna matsayin Iliya a matsayin alama dangane da tarihohin da suka yi daidai na ƙahon Furotesta da ƙahon Jamhuriyanci a lokacin da masarauta ta shida ta annabcin Littafi Mai Tsarki take mulki. Wahalar haɗa dukan batutuwan shekara ta 1863 wuri guda ta fuskar annabci, aƙalla a gare ni, ita ce layuka iri-iri masu alaƙa da juna waɗanda suke kusantar manufar “mantiƙi mai karkacewa”. Mantiƙi kai tsaye shi ne koyaushe hanya mafi kyau ta bi, amma gano gaskiyoyin Allah da dangantakar waɗannan gaskiyoyin da juna aiki ne mai wuya, gama ana same su a cikin Littafi Mai Tsarki “nan kaɗan can kaɗan.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Wa zai koya wa ilimi? kuma wa zai sa ya fahimci koyarwa? waɗanda aka yaye daga nono, waɗanda kuma aka janye daga ƙirji. Gama dole ne umarni ya kasance a kan umarni, umarni a kan umarni; layi a kan layi, layi a kan layi; kaɗan a nan, kaɗan kuma a can. Ishaya 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Haka kuma aiki ne mai wahala sa’ad da masu sauraron da kuke nufi suka ƙunshi waɗanda suka saba da muhimman gaskiyoyin da kuke magana a kansu, amma wasu kuwa sababbi ne ga dukan abin. Kusan dukan gaskiyoyin da nake niyyar yin bayani a taƙaice a cikin wannan maƙala, ana iya samunsu a cikin Allunan Habakkuk. Don tsoron kada in yi kamar ina amfani da “hankali mai zagaye”, zan gaya muku inda za mu dosa tun kafin mu kai can a zahiri.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
A shekara ta 1863, Adventism na Millerite na Laodicea ya kafa siffar kishi. Siffar kishi tana wakiltar ta farko cikin ƙarnoni huɗu na Adventism na Laodicea.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Sa’an nan ya ce mini, Ɗan mutum, ka ɗaga idanunka yanzu zuwa wajen arewa. Sai na ɗaga idanuna zuwa wajen arewa, sai ga shi, a wajen arewa, a ƙofar bagaden, wannan siffar kishi tana bakin shiga. Ezekiyel 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
An wakilci tsararraki huɗu na cocin Adventist na Rana ta Bakwai a wurare dabam-dabam na Nassi, amma ina amfani da Ezekiyel sura ta takwas a matsayin babban abin komawa gare shi. Dalilin wannan kuwa shi ne cewa sura ta takwas tana kaiwa zuwa sura ta tara. A cikin Ezekiyel tara, an kwatanta hatimtar mutum dubu ɗari da arba'in da huɗu, kuma a cikin Testimonies, juzu’i na biyar, ’Yar’uwa White ta bayyana wannan gaskiya a sarari. A cikin bayanan ’Yar’uwa White ta yi magana a sarari game da rukuni biyu na masu sujada a Urushalima a lokacin da ake yin hatimtar. Ezekiyel ma haka yake yi, kuma an wakilci rukunin da ba sa karɓar hatimin a sura ta takwas.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Waɗanda ba sa jin baƙin ciki saboda koma-bayan ruhaniyarsu ta kansu, kuma ba sa makoki saboda zunuban waɗansu, za a bar su ba tare da hatimin Allah ba. Ubangiji ya ba manzanninsa umarni, wato mutanen da suke da makaman kisa a hannuwansu: ‘Ku bi bayansa ta cikin birnin, ku karkashe: kada idonku ya tausaya, kuma kada ku ji ƙai: ku hallaka gaba ɗaya tsofaffi da matasa, ’yan mata, da ƙananan yara, da mata: amma kada ku kusaci kowane mutum wanda yake da alamar; kuma ku fara daga Wuri Mai Tsarkina. Sai suka fara daga dattawan da suke a gaban gidan.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“A nan muna ganin cewa coci—wato Wuri Mai Tsarki na Ubangiji—ita ce ta fara jin bugun fushin Allah. Tsofaffin maza, waɗanda Allah ya ba babban haske kuma waɗanda suka tsaya a matsayin masu tsaron moriyar ruhaniya ta mutanen, sun ci amanar amana da aka danƙa musu. Sun ɗauki matsayin cewa ba lallai ne mu sa ran mu’ujizai da bayyananniyar nuna ikon Allah kamar a kwanakin dā ba. Zamani ya canja. Waɗannan kalmomi suna ƙarfafa rashin bangaskiyarsu, kuma suna cewa: Ubangiji ba zai yi alheri ba, kuma ba zai yi mugunta ba. Yana da jinƙai ƙwarai da zai hukunta mutanensa da shari’a. Ta haka ne “‘Salama da kwanciyar rai’” ya zama kiran mutanen da ba za su ƙara ɗaga muryarsu kamar ƙaho ba domin su nuna wa mutanen Allah laifofinsu da kuma wa gidan Yakubu zunubansu. Waɗannan karnuka bebaye da ba sa yin haushi su ne waɗanda za su ji adalciyar ramuwar gayyar Allah da aka ɓata wa rai. Maza, ’yan mata, da ƙananan yara dukansu suna hallaka tare.” Testimonies, juzu’i na 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Babi na takwas yana kwatanta waɗanda suke cikin Urushalima—“Ikilisiya” a ƙarni na huɗu cikin ƙarnoni huɗu—waɗanda aka wakilta da suna rusuna wa rana.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Sa’an nan ya kai ni cikin fili na ciki na gidan Ubangiji; ga shi kuwa, a bakin ƙofar haikalin Ubangiji, a tsakanin shirayin gaban haikali da bagaden hadaya, akwai kamar maza ashirin da biyar, bayansu kuwa suna fuskantar haikalin Ubangiji, fuskokinsu kuma suna fuskantar gabas; suna kuma sujada ga rana wajen gabas. Sai ya ce mini, Ka ga wannan, ya ɗan mutum? Ashe ƙananan abu ne ga gidan Yahuza su aikata abubuwan banƙyama da suke aikatawa a nan? gama sun cika ƙasar da tashin hankali, suka sāke komawa su tsokane ni zuwa fushi; ga shi kuma, suna kai reshe ga hancinsu. Saboda haka ni ma zan yi mu’amala da su cikin hasala: idona ba zai ji tausayinsu ba, ba kuwa zan yi jinƙai ba; ko da yake kuma sun yi kuka a kunnuwana da babbar murya, duk da haka ba zan saurare su ba. Ezekiyel 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Kamar yadda yake game da mugun rahoton ’yan leƙen asiri goma, shugabanni ashirin da biyar na tawaye waɗanda suke bauta wa rana sun “fusata” Ubangiji. Dokar Lahadi ita ce “ranar fusatarwa” wadda annabawa suka nuna gaba gare ta. Babi na tara ya bayyana waɗanda suke karɓar hatimin Allah a wannan lokaci ɗaya, gama kawai yana maimaitawa ne yana kuma faɗaɗa abin da ke cikin babi na takwas.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Wannan hatimtar bayin Allah [Wahayi bakwai] ita ce guda ɗaya da aka nuna wa Ezekiyel a cikin wahayi.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
A cikin shekara ta 1863, ƙarni na farko na Adventism na Laodicea ya fara yawo cikin jeji. Tarihin annabci da ke nuna hoton kishi a shekarar 1863, shi ne ɗan maraƙin zinariya na Haruna. Halayen annabci na ɗan maraƙin zinariya su ne cewa hoto ne na dabba, kuma zinariya ce. Zinariya alama ce ta Babila, saboda haka ɗan maraƙin zinariya na Haruna shi ne hoton dabbar Babila. Ana ayyana hoton dabbar ne kawai a matsayin haɗuwar coci da jiha, tare da coci ce ke iko da wannan dangantaka.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Amma menene ‘surar ga dabbar’? kuma ta yaya za a kafa ta? Dabbar mai ƙaho biyu ce ke yin surar, kuma sura ce ga dabbar. Haka kuma ana kiranta surar dabbar. Saboda haka, domin mu san yadda surar take da kuma yadda za a kafa ta, dole ne mu binciki siffofin dabbar kanta—wato fafaroma.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Sa’ad da cocin farko ta gurɓace ta wurin kaucewa daga sauƙin bishara kuma ta karɓi al’adu da ibadun arna, sai ta rasa Ruhu da ikon Allah; kuma domin ta mallaki lamiran mutane, sai ta nemi goyon bayan ikon mulkin duniya. Sakamakon haka shi ne papacy, wato coci wadda ta mallaki ikon ƙasa kuma ta yi amfani da shi don ciyar da manufofinta gaba, musamman domin hukunta ‘bidi’a.’ Domin Amurka ta ƙulla siffar dabbar, dole ne ikon addini ya mallaki gwamnatin farar hula har ikon ƙasa ma coci za ta yi amfani da shi wajen cim ma manufofinta.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
An gina maruƙin da Haruna ya yi a lokacin da Musa yake karɓar Dokoki Goma. Umarni na biyu ya hana bautar gumaka, kuma ya haɗa da wani ɓangaren bayani game da halin Allah, sa’ad da yake bayyana Allah a matsayin Allah mai kishi.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Kada ka yi wa kanka wani sassakakken gunki, ko kuwa kamannin wani abu da yake cikin sama a can bisa, ko da yake cikin ƙasa a can ƙasa, ko da yake cikin ruwa a ƙarƙashin ƙasa: Kada ka rusuna musu, ko ka bauta musu: gama ni Ubangiji Allahnka Allah ne mai kishi, mai hukunta laifin iyaye a kan ’ya’ya har tsara ta uku da ta huɗu na masu ƙina; Kuma mai nuna jinƙai ga dubbai na masu ƙaunata, masu kiyaye umarnaina. Fitowa 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Siffar ɗan maraƙin zinariya na Haruna, kasancewarta gunki, tana wakiltar siffar kishi, gama ta haifar da fushin adalci wanda ya tilasta Musa ya jefar ya kuma fasa alluna biyu na farko na Dokoki Goma. Muna nufin mu nuna cewa jabun taswirar 1863 an wakilta ta wurin ɗan maraƙin zinariya na Haruna. Kishin Allah ya bayyana a kan ɗan maraƙin zinariya na Haruna, gama ɗan maraƙin zinariyar ya wakilci allahn ƙarya. Maraƙin shi ne wakilcin jabun Allah. Haruna ya yi shela cewa yana wakiltar allolin da suka cece su daga bautar Masar. Alluna biyun da Musa ya fasa a cikin wannan tarihi dai, sun kasance “kwafi” na halin Allah na gaskiya, Allah wanda da gaske ya fito da su daga Masar. Jabun taswirar da aka yi a 1863, siffar kishi ce, gama ta karya alluna biyu na Habakkuk sura ta biyu ta wurin cire sau bakwai na rantsuwar Musa.
“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, 75.
“Na ga cewa jadawalin 1843 an shiryar da shi ne ta hannun Ubangiji, kuma bai kamata a sauya shi ba; cewa lambobin sun kasance yadda Ya so su kasance; cewa hannunsa yana bisansu, ya kuma ɓoye kuskure a cikin wasu daga cikin lambobin, domin kada kowa ya gan shi, har sai da aka ɗauke hannunsa.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Bugu da ƙari, Ellen White ta ƙara wa umurnin kada a canja jadawalin 1843, tare da ƙayyadaddun kalmomin “sai dai ta wurin wahayi.”
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Na ga cewa tsohon jadawalin nan Ubangiji ne ya jagorance shi, kuma cewa ba wani adadi a cikinsa da ya kamata a canja sai ta wurin wahayi. Na ga cewa adadawan da suke a cikin jadawalin sun kasance yadda Allah yake so su kasance, kuma cewa hannunsa yana bisa gareshi, ya kuma ɓoye wani kuskure a cikin wasu daga cikin adadawan, domin kada kowa ya gan shi sai an ɗauke hannunsa.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
James da Ellen White suna zaune tare da iyalin Otis Nichol a lokacin da iyalin Nichol suka shirya suka kuma wallafa jadawalin 1850. Abu ɗaya kaɗai da aka “canja” a cikin jadawalin 1850 shi ne, an yi amfani da shekarar ‘1844’ don maye gurbin shekarar ‘1843,’ wadda aka nuna a kan jadawalin 1843. Abu ɗaya kaɗai da aka “canja” shi ne gyaran “kuskuren” da Allah ya tsare hannunsa a kai. Wahayi na annabiyar yana cikin gidan da kansa inda aka “canja” jadawalin 1843 ya zama jadawalin 1850, kuma lokuta bakwai na Firistoci sura ta ashirin da shida suka ci gaba da kasancewa a rubuce a kan wancan jadawali, kamar yadda suka kasance a kan jadawalin 1843.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Umarni na biyu ya ƙunshi wani ɓangare na wannan wuyar warwarewar annabci, domin yana bayyana cewa Allah yana ƙirga tsararraki har sai ya kai ziyarar hukunci a kan muguntar da aka aikata. Shekara ta 1863 ta fara ta farko cikin tsararraki huɗu na cocin Adventist na Rana ta Bakwai, domin a wannan lokaci ne motsin Millerite ya ƙare.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Alluna biyu na Dokoki Goma suna misalta alluna biyu na Habakkuk, amma kuma suna misalta gurasa biyu na kaɗawa na Fentikos, waɗanda su ne kaɗai hadaya a cikin hidimar haikalin da ta ƙunshi zunubi. Bayyanuwar ikon Allah a wajen ba da Dokoki Goma, bayyanuwar ikon Allah a lokacin zubowar Fentikos, da bayyanuwar ikon Allah a cikin tarihin jadawalai biyu na Millerites, duk suna misalta bayyanuwar ƙarshe ta zubowar Ruhu Mai Tsarki a cikin ruwan sama na ƙarshen zamani. Gurasa biyu na kaɗawa na Fentikos suna wakiltar mutum dubu ɗari da arba’in da huɗu waɗanda ake ɗaukaka a matsayin tuta a lokacin ruwan sama na ƙarshen zamani.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Gurasa biyu na raƙuman Fentikos ɗin ya kamata a shirya su da “yisti”, wanda yake wakiltar zunubi, amma an hallaka yistin ta hanyar aikin gasa.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
A halin da ake ciki kuwa, sa’ad da taron mutane marar adadi ya tattaru, har suna tattake juna, ya fara ce wa almajiransa da fari: Ku yi hattara da yistin Farisiyawa, wato munafunci. Luka 12:1.
The wave loaves were a first fruit offering.
Gurasa na kaɗawa hadaya ce ta nunan fari.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
Za ku fito da burodi biyu na kaɗawa daga mazaunanku, na kashi biyu cikin goma; za su kasance na garin alkama mai laushi; za a gasa su da yisti; su ne nunan fari ga Ubangiji. Lawiyawa 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Mutane dubu ɗari da arba’in da huɗu su ne hadayar ’ya’yan fari a cikin kwanaki na ƙarshe.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Sai na duba, ga kuma, wani Ɗan Rago yana tsaye a kan Dutsen Sihiyona, tare da shi kuwa dubu ɗari da arba’in da huɗu, suna da sunan Ubansa a rubuce a goshinsu. Sai na ji wata murya daga sama, kamar ƙarar ruwaye masu yawa, kuma kamar ƙarar wata babbar tsawa; na kuma ji muryar masu busa garayu suna busa garayunsu. Suka kuwa rera kamar sabuwar waƙa a gaban kursiyin, da kuma a gaban halittu huɗu, da dattawan; ba kuwa wanda zai iya koyon wannan waƙa sai dubu ɗari da arba’in da huɗu nan kaɗai, waɗanda aka fanso daga duniya. Waɗannan su ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan su ne masu bin Ɗan Ragon a duk inda ya tafi. Waɗannan ne aka fanso daga cikin mutane, su zama nunan fari ga Allah da kuma ga Ɗan Ragon. A bakunansu kuma ba a sami ruɗu ba: gama su marasa aibi ne a gaban kursiyin Allah. Ru’ya ta Yohanna 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Ajin masu sujada na kwanaki na ƙarshe waɗanda ba za su taɓa mutuwa ba, waɗanda Iliya yake wakilta, za su kasance sun yi nasara gaba ɗaya a kan zunubi; gama wutar tsarkakewa da Manzon Alkawari yake kawo musu tana ƙonewa sarai, tana kuma kawar da yisti daga ’ya’yan Lawi.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Ga shi, zan aiko da manzona, kuma zai shirya hanya a gabana: kuma Ubangiji, wanda kuke nema, zai zo haikalinsa farat ɗaya, wato manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangijin runduna. Amma wa zai iya jure ranar zuwansa? kuma wa zai tsaya sa’ad da ya bayyana? gama yana kama da wutar maƙera mai tsarkakewa, kuma kamar sabulun mai wanki: Kuma zai zauna kamar mai tsarkakewa da mai tsabtace azurfa: kuma zai tsarkake ’ya’yan Lawi, ya kuma tace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da Urushalima za ta zama abin jin daɗi ga Ubangiji, kamar a kwanakin dā, kuma kamar a shekarun da suka shuɗe. Malachi 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Hadayar da take “kamar kwanakin dā” ita ce hadayar girgizawa ta Fentikos mai gurasa biyu. An ɗaga ta a matsayin hadaya, tana bayyana annabawa biyu waɗanda aka kashe a kan tituna, sa’an nan kuma aka ɗaga su zuwa sama a matsayin tuta, a farkon rikicin dokar Lahadi.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Sa’ad da Haruna ya ƙera ɗan maraƙinsa na zinariya, sai ya furta cewa wannan ɗan maraƙin su ne allolin da suka fito da su daga Masar, sa’an nan ya shelanta idi ga Ubangiji.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Sai ya karɓa daga hannunsu, ya siffanta shi da kayan sassaka, bayan ya yi shi ɗan maraƙi na zubi; sai suka ce, Waɗannan su ne allolinka, ya Isra’ila, waɗanda suka fito da kai daga ƙasar Masar. Da Haruna kuwa ya ga haka, sai ya gina bagadi a gabansa; Haruna kuma ya yi shela, ya ce, Gobe idi ne ga Ubangiji. Fitowa 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Sa’ad da masarautar arewacin Isra’ila ta balle daga masarautar kudancin Yahuza, Yerobowam, sarkin Isra’ila na fari, da gangan ya shigar da tsarin ibada na ƙarya a birane biyu, ya furta irin wannan magana da Haruna ya yi, yana ikirarin cewa maruƙansa biyu na zinariya su ne allolin da suka fito da su daga Masar, kuma ya kafa idin ƙarya kamar yadda Haruna ya yi.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Sai Yerobowam ya ce a zuciyarsa, Yanzu mulkin zai koma gidan Dawuda: idan wannan jama’a suka haura su yi hadaya a gidan Ubangiji a Urushalima, sai zuciyar wannan jama’a ta sāke juyawa zuwa ga ubangijinsu, wato, zuwa ga Rehobowam sarkin Yahuza; za su kashe ni kuma, su koma wurin Rehobowam sarkin Yahuza. Saboda haka sarki ya nemi shawara, ya kuma yi maruƙa biyu na zinariya, ya ce musu, Ya yi muku yawa ku riƙa haura zuwa Urushalima: ga allolinku, ya Isra’ila, waɗanda suka fito da kai daga ƙasar Masar. Ya kafa ɗaya a Betel, ɗayan kuma ya sa a Dan. Wannan abu kuwa ya zama zunubi: gama jama’a suka tafi su yi sujada a gaban ɗayan, har zuwa Dan. Ya kuma gina gidan wuraren tudu, ya kuma naɗa firistoci daga cikin mafi ƙasƙancin mutane, waɗanda ba daga cikin ‘ya’yan Lawi ba ne. Yerobowam kuwa ya kafa biki a wata na takwas, a rana ta goma sha biyar ga watan, kamar bikin da yake a Yahuza, ya kuma miƙa hadaya a bisa bagade. Haka ya yi a Betel, yana yi wa maruƙan da ya yi hadaya; ya kuma sa a Betel firistocin wuraren tudun da ya yi. Haka ya miƙa hadaya a bisa bagaden da ya yi a Betel a rana ta goma sha biyar ga wata na takwas, wato, a cikin watan da ya ƙago daga zuciyarsa; ya kuma kafa biki ga ‘ya’yan Isra’ila; ya miƙa hadaya a bisa bagade, ya kuma ƙone turare. 1 Sarakuna 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan na nufin hukunci, kuma yana wakiltar wani hali; Bethel na nufin gidan Allah. Kamar yadda yake da tawayen Haruna haka ma da na sarki Yerobowam, alamomin suna bayyana haɗuwar coci da ƙasa wadda daga ƙarshe take faruwa a lokacin dokar Lahadi a cikin Amurka.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Dokar Lahadi tana faruwa a ƙarshen Adventism, kuma a farkon Adventism, motsin nan, wanda aka riga aka gane shi a matsayin ƙahon Furotesta a lokacin bazarar shekara ta 1844, ya haɗu bisa doka da ƙahon Republican. Saboda haka, tawayen Haruna da Yerobowam yana wakiltar duka 1863, da kuma Dokar Lahadi mai zuwa nan ba da daɗewa ba.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Dalilin da ya sa Manzon alkawari yake tsarkake “’ya’yan Lawi” ba wata ƙabila dabam ba, shi ne domin a lokacin tawaye na ɗan maraƙin zinariya na Haruna, Lawiyawa ne suka tsaya tare da Musa. Saboda amincinsu, aka sa su a wancan lokaci su zama ƙabilar da ke wakiltar firistoci, darajar da tun da farko an tsara ta ta ƙunshi ’ya’yan fari na kowace ƙabila. Wannan ne ya sa Yerobowam ya tabbatar cewa firistocinsa na jabu ba daga ’ya’yan Lawi suke ba, a maimakon haka kuwa ya naɗa firistocinsa “daga cikin mafi ƙasƙanci na jama’a, waɗanda ba daga cikin ’ya’yan Lawi suke ba.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
’Ya’yan Lawi su ne waɗanda ake tsarkakewa da wuta a matsayin tuta, ko hadayar girgizawa, a lokacin rikicin dokar Lahadi. Tarihin rikicin dokar Lahadi a kwanaki na ƙarshe ya sami alama a cikin rikicin shekarar 1863, lokacin da ƙahon Furotesta da aka saba ganowa a wannan sabon lokaci ya zama a haɗe da doka da ƙahon Republican. Muna da ƙarin layin tarihi guda ɗaya da za mu yi magana a kai kafin mu fara yin aiki ta cikin ayoyin da muka ambata yanzu.
That line is the year 1856, and we will address that in our next article.
Wannan layin shi ne shekarar 1856, kuma za mu tattauna wannan a maƙalarmu ta gaba.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Zuwan Almasihu a matsayin babban firist ɗinmu zuwa Wuri Mafi Tsarki, domin tsarkake Haikalin, kamar yadda aka nuna a Daniyel 8:14; da zuwan Ɗan Mutum zuwa ga Tsohon Kwanaki, kamar yadda aka gabatar a Daniyel 7:13; da kuma zuwan Ubangiji zuwa Haikalinsa, wanda Malaki ya yi annabci game da shi, dukkansu bayanai ne na abu guda ɗaya; kuma wannan ma an wakilta shi ta wurin zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, a Matiyu 25.” The Great Controversy, 426.