Laodicea — Lamba ta Biyu

Yana da matuƙar muhimmanci, wajen fahimtar saƙon da ake warwarewa a cikin littafin Ru’ya ta Yohanna, a gane tushe, bunƙasa, da muhimmancin Gyaran Cocin Furotesta. Manyan layuka guda uku a cikin tarihin wannan Gyaran suna magana ne game da Littafi Mai Tsarki, da kuma sahihiyar hanyar da ya kamata a bi wajen nazarin Littafi Mai Tsarki, haka kuma cewa manzannin da aka zaɓa cikin wannan tarihi alamomin hanya ne na wannan tarihi. Kamar yadda yake a kowane lokaci, Shaiɗan ya yi ƙoƙarin ɓoye Littafi Mai Tsarki na King James ta wurin kwaikwayoyi da dama, kuma ya nemi ɓoye sahihiyar hanyar fahimtar Littafi Mai Tsarki ta wurin kwaikwayoyi da dama, haka kuma ya nemi ɓoye sahihan manzanni (alamomin hanya) waɗanda aka tashe su a hankali a cikin wannan tarihi.

A cikin tarihin Millerite daga 1840 har zuwa 1844, alkyabbar Furotesta, (wadda take ɗaya daga cikin ƙahoni biyu a kan dabbar ƙasa wadda ita ce Amurka), Adventism na Millerite ya zama ƙahon Furotesta. A lokaci guda kuma, ikkilisiyoyin da a dā suka yi iƙirarin kasancewa Furotesta suka zama Furotestantism mai ridda, ko kuwa kamar yadda Millerites suka bayyana su, “’ya’yan mata na Roma.” Sa’ad da Furotestoci suka ƙi saƙon mala’ika na fari a 1843, sai suka faɗi, kuma Millerites suka ci gaba da riƙe alkyabbar Furotesta. Tarihin Millerite shi ne kololuwar aikin Allah wajen kawo “ikkilisiyarsa a cikin jeji” zuwa cikakkiyar fahimtar Kalmar Allah.

Buɗewar shari’ar bincike ta kawo gwajin shari’ar Allah, musamman kuma Asabar. Domin a shelanta saƙon mala’ika na uku, sai ya zama dole a sami ikkilisiya mai riƙe da shari’ar Allah, wadda aka binne a ƙarƙashin al’adu da ƙa’idojin papanci a lokacin Zamanan Duhu. Almasihu ya kai Furotestoci ga tarihin 1840 zuwa 1844, ya kuma gabatar da gwajin Iliya, wanda William Miller ya kasance alama ta annabta a kansa; kuma sa’ad da Furotestoci suka ƙi saƙon Miller, sai suka koma Roma. Gwajin saƙon mala’ika na fari kamar yadda Miller ya isar an nuna shi a alamtar annabta ta Iliya a kan Dutsen Karmel.

A cikin shekara ta 1840, sa’ad da aka fuskanci saƙon Iliya, wanda Miller da mala’ika na fari suka wakilta, Furotesta suka zaɓi Ba’al!

Gyaran Addinin Furotesta ya kasance buɗe hatimin gaskiyar Littafi Mai Tsarki ne, wanda ya fara da “tauraron safiya,” wanda aka yi alkawarin za a ba da shi a lokacin tarihin da ikilisiyar Tiyatira take wakilta. Hari kai tsaye a kan Littafi Mai Tsarki ya fara ƙarnuka tun da daɗewa, kuma an bayyana shi a sarari a cikin The Great Controversy, musamman ta tarihin Waldensiyawa. A shekara ta 1930, Benjamin Wilkerson ya buga littafin, Our Authorized Bible Vindicated. Littafin ya rubuta yaƙin da aka yi da tsarkakan rubuce-rubucen asali waɗanda aka yi amfani da su daga ƙarshe wajen fassara King James Bible, da kuma irin rubuce-rubucen ƙarya na Shaiɗan daban-daban waɗanda Katolika, Furotesta masu ridda da Adventistocin Laodiceya suka inganta a dā kuma har yanzu suke ingantawa. Yaƙin ya fara tun kafin tarihin Waldensiyawa, amma su ne alamar hanya da alamar waɗanda suka ba da rayukansu domin su ba da shaida ga muhimmancin sahihan rubuce-rubucen hannu waɗanda aka fassara daga ƙarshe zuwa cikin 1611 King James Bible.

Samar da Littafi Mai Tsarki na King James a shekara ta 1611 ya bi wata takamaimaiyar hanyar fassara. An kammala tsarin fassara da wallafa Littafi Mai Tsarki ta wurin matakai bakwai na samarwa. Haka kuma ya ɗauki shekaru bakwai kafin a kammala, kuma shekaru bakwai na Littafi Mai Tsarki su ne kwanaki dubu biyu da ɗari biyar da ashirin. Wannan kuwa, ba shakka, shi ne adadin kwanakin annabci iri ɗaya da Yesu ya tabbatar da alkawari tare da mutane da yawa a cikar Daniyel tara. A tsakiyar waccan mako mai tsarki aka gicciye Almasihu, kuma ba shakka Almasihu gicciyayye shi ne tsakiyar Littafi Mai Tsarki. Waɗannan matakai bakwai na samar da Tsattsarkan Maganar Allah su ne kamar haka.

A cikin yaƙin da Shaiɗan yake yi da Maganar Allah, da kuma da alamomin hanya da manzanni daban-daban na wannan tarihin da yake buɗewa suka wakilta, da kuma madaidaiciyar hanyar fahimta da za a yi amfani da ita wajen rarraba Maganarsa yadda ya kamata, Littafi Mai Tsarki na King James na shekara ta 1611 wata alamar hanya ce da aka ayyana musamman a Zabura ta goma sha biyu. Babu ɗaya daga cikin Littattafan Mai Tsarki na jabu iri-iri da aka samar ta wurin gurbatattun rubuce-rubucen Katolika da ya cika sharuddan Zabura ta goma sha biyu. Tsarin tsarkakewa da ya ɗauki matakai bakwai da kuma tsawon lokaci na kwanaki dubu biyu da ɗari biyar da ashirin suna nuna cewa Littafi Mai Tsarki na King James shi ne “tsarkakan kalmomin” Allah. Allah ya yi alkawarin kiyaye Littafi Mai Tsarki na King James a matsayin tsarkakakkiyar Maganarsa har abada, sabili da haka kuma ya yi alkawarin tabbatar da tsarin fahimta na “historicism” da masu gyaran addinin Furotesta, ciki har da William Miller, suka yi amfani da shi.

A ƙarni na sha huɗu, Allah ya yi amfani da John Wycliffe, wanda aka bayyana a matsayin “tauraron safiya na Gyaran Addini” a cikin littafin The Great Controversy, domin ya fassara Littafi Mai Tsarki zuwa cikin yaren da ko talaka zai iya fahimta. Shi ne manzon da yake nuna alamar farkon Gyaran Addinin Furotesta.

Bayan shaidar da ta shafi John Wycliffe a cikin The Great Controversy, Sister White ta gabatar da jerin amintattun masu gyara (alamomin hanya), wanda a ƙarshe ya kai ga mai gyara John Knox. Ta bayyana wata muhimmiyar tambaya da Mary, Sarauniyar Scotland, ta yi wa John Knox.

Mu’amalar da ta kasance tsakanin mai gyara da sarauniya tana haskaka zare na uku a tarihin Gyaran Addini wanda yake bayyana ƙoƙarin Shaiɗan na yin jabun Littafi Mai Tsarki, da masu gyara, da kuma hanyar nazarin Littafi Mai Tsarki. Amsar Yohanna ga Sarauniya ita ce, hanyar da ta dace ita ce “historicism,” wadda ta ginu a kan cewa Ruhu Mai Tsarki yana fassara wani layin tarihin annabci ta wurin wani layin tarihin annabci.

An buɗe hasken a cikin duhu. Wycliffe da masu gyaran addini na farko, har zuwa cikin tarihin Millerite, sun yi amfani da wata hanyar nazarin Littafi Mai Tsarki da ake kira “historicism.” Sau da yawa ana yin biris da tarihin wannan hanyar Littafi Mai Tsarki ta nazarin Littafi Mai Tsarki, amma yana da muhimmanci a gane shi idan mutum zai ga ainihin muhimmancin ƙa’idodin fassarar annabci da Miller ya runguma, sannan daga baya Future for America ta karɓa.

Akwai ikkilisiyoyi biyu kaɗai da ’Yar’uwa White ta bayyana a matsayin jama’ar Allah masu suna na musamman. Waɗannan su ne Isra’ila ta dā da kuma Ikklisiyar Adventist ta Kwana Bakwai.

“Ikkilisiyar manzanni,” wato ikkilisiyar da take cikin jejin a lokacin duhun papanci, ba a taɓa kiranta mutanen da aka rada wa sunan Allah ba; gama wannan lafazi (mai nufin a sa wa suna) yana wakiltar ikkilisiya da aka ba wa alhakin zama masu riƙon amana na dokar Allah, kuma tare da Adventism su ma za su zama masu riƙon amana na gaskiyoyin annabcin Allah.

William Miller ya wakilci zaɓaɓɓen manzon da zai buɗe gaskiyar annabcin Allah, kuma sa’ad da waɗannan gaskiyoyi suka kai wani jama’a ga ƙofar buɗe ta Wuri Mafi Tsarki a shekara ta 1844, sai Allah ya buɗe dokar Allah. Wycliffe alama ce ta hanya wajen buɗe Littafi Mai Tsarki da kuma haifar da farkon Gyaran Furotesta, amma shi ma alama ce ta hanya ta aikin Allah domin kafa “manyan gaskiyoyin annabci.” John Wycliffe shi ne tauraron safiya da aka gane a cikin tarihin mulkin papacy na shekaru dubu ɗaya da ɗari biyu da sittin. Aikinsa ya fara a ƙarni na sha huɗu, sa’an nan a ƙarni na goma sha bakwai wata alama ta hanya ta wannan layin annabci ita ce fitar da King James Bible a shekara ta 1611. A kan wannan layi a ƙarshe muna kaiwa ga alamar hanyar ƙa’idojin Miller na fassarar annabci. Miller alama ce ta hanya a cikin wannan layin gaskiya, haka kuma ƙa’idojinsa. Ƙa’idojinsa suna ba da shaida ga wata alama ta hanya a ƙarshen Adventism wadda aka wakilta ta wurin wallafa Prophetic Keys.

Idan ba mu fahimci cewa ƙa’idojin Miller alama ce ta hanya a cikin layin tarihin annabci mai wakiltar aikin kiyaye nassosin Littafi Mai Tsarki na asali kuma ingantattu, da kuma aikin buɗe ainihin fahimtar Littafi Mai Tsarki, wanda ya buƙaci a jagoranci masu gyara su fahimta kuma su yi amfani da tsattsarkar hanyar nazari da ake kira “historicism,” to muna rasa bayanan da suke wajibi domin gane gaskiyoyin annabci masu alaƙa da aikin gabatarwa da kiyaye hasken mala’ika na uku a ƙarshen Adventism. Saboda wannan dalili, yana da muhimmanci mu yi ɗan taƙaitaccen nazari a kan wannan layin tarihi.

Ma’anar kalmar “Furotesta” ta gaskiya kaɗai ita ce yin adawa da Roma. Idan wata coci ta daina yin adawa da Roma, ba ta ƙara zama Furotesta ba, sa’an nan kuma ta zama ’yar Roma, kamar yadda Furotestocin da suka ƙi saƙon mala’ika na fari suka yi. Babbar fahimtar da ta zama “taken” Furotestocin da suka fito daga cocin Katolika ita ce “Littafi Mai Tsarki, kuma Littafi Mai Tsarki kaɗai.” Duk da haka, tarihi yana shaida cewa Littafi Mai Tsarki yana bukatar a rarraba shi daidai.

Hanyar nazarin Littafi Mai Tsarki da aka jagoranci Furotesta su yi amfani da ita a ƙoƙarinsu na rarraba maganar gaskiya daidai ita ce “historicism.” Wannan hanya wata takamaimaiyar manufa ce mai muhimmanci da Shaiɗan ya nufa domin kai hari a kanta, kuma lalle ya kai harin.

Rugujewar hanyar fassarar Littafi Mai Tsarki da Masu Gyara suka yi amfani da ita tun daga gare su har zuwa kuma da William Miller, an nuna ta a sarari cewa ta fara ne a ƙarni na goma sha biyar tare da wani malamin Jesuit mai suna Francisco Ribera (1537–1591), wanda ake danganta masa yaɗa fassarar futurist. Ya rubuta sharhi a kan littafin Ru’ya ta Yohanna wanda ya gabatar da fassarar annabce-annabcen a matsayin abin da zai faru a nan gaba, yana nisanta su daga mahallin tarihi. Ribera ya ƙirƙiri wannan hanyar ne da manufar yin tsayayya da gaskiyar da hanyar historicism kullum take haifarwa. Waccan gaskiyar ita ce, paparoma na Roma shi ne maƙiyin Almasihu da annabcin Littafi Mai Tsarki ya ambata.

A ƙarnuka na goma sha bakwai da goma sha takwas, ana iya tabbatar da cewa Furotesta sun san cewa ƙarya da ɓatacciyar hanyar da Ribera ya kawo ta Shaidan ce kuma marar inganci. Furotestan na wancan tarihi sun rubuta littattafai da ƙasidu suna hamayya da “maganganun marasa tsarki da banza” na malamin Jesuit ɗin. Amma a shekara ta 1909, dokin Troy, wato Scofield Reference Bible, ya fito, kuma bayanan da aka saka a ƙasan shafukan Littafi Mai Tsarki sun ginu ne bisa koyarwar Ribera da kuma wani Jesuit mai suna Manuel Lacunza (1731–1801). Lacunza ya rubuta da sunan alƙalami Juan Josafat Ben-Ezra, kuma ya wallafa wani littafi mai take The Coming of the Messiah in Glory and Majesty. Kamar yadda Ribera ya yi kafin sa, littafin harin kai tsaye ne a kan cikar annabce-annabcen da ke cikin littafin Ru’ya ta Yohanna.

Shaiɗan ya san cewa saƙon da yake bukatar ya lullube da rikitarwa shi ne saƙon gargaɗi na ƙarshe wanda ya fito daga littafin Ru’ya ta Yohanna. Shigar da zancen banza da marasa amfani na firistocin Jesuit guda biyu cikin nassosin da ke cikin Littafin Bayanin Nassosi na Scofield ya ba Shaiɗan damar ya ja ’yan Furotesta masu ridda su karɓi hanyoyin Jesuit, ta haka kuwa ya makantar da su ga gaskiya. Shaiɗan ya cim ma wannan ta wajen shigar da samfuran annabci na Katolika da dama, waɗanda suka kawar da yiwuwar a bayyana a sarari ko waye maƙiyin Almasihu na annabcin Littafi Mai Tsarki. Wannan ruɗin bai kasance da wuya ga Shaiɗan ba, domin ’yan Furotestan sun riga sun koma ga cocin Roma ta wurin ƙin saƙon Miller a shekara ta 1843.

An wallafa littattafai da maƙalu da dama a tsawon shekaru waɗanda suka rubuta harin Shaiɗan a kan Littafi Mai Tsarki, wanda ya fara ne a ƙarnuka kaɗan na farko bayan an gicciye Almasihu. Wannan hari ya kai wani matsayi inda aka shigar da gurbatattun rubuce-rubucen hannu domin a samar da gurbatattun Littattafai Masu Tsarki. Shaiɗan ya kuma kai hari ga masu gyara addini waɗanda aka tashe su domin su tsaya tsayin daka wajen tabbatar da maganar Allah tun suna raye har ma bayan mutuwar waɗannan Masu Gyara Addini.

Ku yi la’akari kawai da yadda masana tarihin da masu ilimin tauhidi na zamani na Ikilisiyar Adventist ta Rana ta Bakwai suke mu’amala da batun William Miller. Kamar dai sun tono ƙasusuwansa ne suka jefa su cikin Kogin Mississippi.

Ku dubi yadda waɗannan rukuni biyu ɗin na Adventism (masanan tauhidi da masana tarihi) suka raina tare da ɓoye ingancin ƙa’idojin Miller, waɗanda ’Yar’uwa White ta sanar da mu cewa duk waɗanda da gaske suke shelar saƙonnin mala’iku uku za su yi amfani da su.

Ba tare da sake nazarin igiyoyi uku na layin tarihin annabci da ke da alaƙa da ci gaba da kafuwar Kalmar Allah ba, ba zai yiwu a ga muhimmancin wata babbar shaida da ke tabbatar da William Miller a matsayin manzon da Iliya ya kasance alama ta gare shi a cikin gabatar da saƙonsa ba, kuma kamar Musa a cikin alkawarin za a tashe Miller a tashin matattu na masu adalci, kuma kamar Elisha a cikin shirye-shiryensa na barin gonarsa ya kuma yi wa saƙon Iliya hidima. Sister White ta bayyana dukan jaruman Littafi Mai Tsarki ukun nan a matsayin waɗanda suke zama alama ga William Miller, wanda yanzu malaman tauhidi da masana tarihi na Adventist na zamani suke mu’amala da shi kamar dai kawai wani “talakan yaron gona” ne daga ƙarni na sha takwas.

William Tyndale yana ɗaya daga cikin masu gyara da yawa da aka tashe su a cikin wannan jerin tarihin annabci. In zan faɗa haka, “sanarwar aikinsa” game da jakadun shugaban Kirista da ya yi hulɗa da su ita ce, “Zan sa yaron da ke jan garma ya fi ku sanin Nassosi.” William Miller shi ne yaron gonar, wanda ya ja garma, ya kuma cika annabcin Tyndale.

An sauƙaƙa wannan gabatarwa ƙwarai dangane da dukan tarihin da za a iya kawowa domin ya goyi bayan abin da muka gabatar har zuwa yanzu. Yanzu za mu yi la’akari da wasu alamu na Alfa da Omega domin su mayar da hankali ga nazarin Miller a matsayin alamar hanya da kuma manzo.

Littafin Daniyel shi ne farkon wani littafi da ya ƙunshi littattafai biyu. Ƙarshen wannan littafi kuwa shi ne littafin Ru’ya ta Yohanna. Ko da yake littattafai biyu ne mabambanta, tare suke wakiltar littafi guda ɗaya.

Shekaru da suka wuce, na yi mu’amala a bainar jama’a da wani mashahurin masanin tauhidin Adventist na Rana ta Bakwai wanda yake aiki a Cibiyar Binciken Littafi Mai Tsarki ta Babban Taro na Cocin Adventist na Rana ta Bakwai. Masanin tauhidin yana ƙoƙarin gyara fahimtata game da ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, haka kuma da fahimtata game da “na kullum” a cikin littafin Daniyel. A cikin mu’amalarmu, wadda ta gudana cikin wani lokaci, domin ta ƙunshi rubuta wata makala daga gare shi wadda na ba da amsa a kanta, sai shi kuma ya sake mayar da amsa, sannan ni ma na sake gabatar da tunanina, da sauransu. A cikin wannan mu’amala ya sanar da ni cewa a kwamitin da yake aiki a cikinsa a Babban Taro, ana ɗaukarsa a matsayin ƙwararre kan littafin Daniyel, kuma wani abokin aikinsa kuma ana ɗaukarsa a matsayin ƙwararren mazaunin kan littafin Ru’ya ta Yohanna. A cikin mu’amalarmu bai so ya magance batutuwa a littafin Ru’ya ta Yohanna ba, sai dai ya miƙa su ga abokin aikinsa. Yana son ya takaita tattaunawar ga littafin Daniyel kaɗai.

’Yar’uwa White ta bayyana a sarari cewa Daniyel da Ru’ya ta Yohanna littafi guda ne. A wannan matsayi suna wakiltar Littafi Mai Tsarki, wanda littafi guda ne da aka ƙunsa cikin littattafai biyu, tsoho da sabo. ’Yar’uwa White kuma ta yi bayani game da cocin Yahudawa, wadda take ɗaukar tsohon littafi kaɗai a matsayin wannan littafi guda; haka kuma ta yi tsokaci a kan waɗanda suke wofintar da tsohon littafi domin su kawai suke fahimta, ko kuma kawai suke son fahimtar, sabon littafi. Shaidarta da aka yi mata wahayi ita ce: idan ka karɓi sabon kaɗai, to, ka ƙi tsohon; haka kuma akasin haka. Masanin tauhidi ya yi da’awar cewa shi ƙwararre ne a kan Daniyel, amma ba a kan Ru’ya ta Yohanna ba, wannan maimaita ra’ayin Yahudawa ne na karɓar Tsohon Alkawari kaɗai, kuma mun san inda wannan ƙuntataccen ra’ayi ya kai Yahudawa. Ɗaukar kowane ɓangare a wannan batu; karɓar tsoho ba tare da sabo ba, ko kuma karɓar sabo amma ba tare da tsoho ba, ƙin dukan shaidar ne.

Shawarar da ta gabata tana da wani ƙarin amfani ga Adventistocin Laodiceya. Yin ikirarin cewa ana gaskata Littafi Mai Tsarki gaba ɗayansa, wato duka Tsohon Alkawari da Sabon Alkawari, amma a ƙi Ruhun Annabci, rami ɗaya ne dai-dai da karɓar shaida ɗaya kacal. Ana buƙatar shaidu biyu domin tabbatar da gaskiya, saboda haka ba zai yiwu a kafa gaskiya da shaida ɗaya ba, kuma idan wani ya yi yunƙurin yin haka, to yana ƙin shaidun biyu ne; yana gina bangaskiyarsa a kan abin da ake kira “rabin-gaskiya.”

Yanzu zan sake maimaita wata tambaya da take cikin ɗaya daga cikin maƙalolin farko da suka riƙa fitowa tun daga Yuli, 2023. Tambayar ita ce, “Wane sabon haske ne ya fito daga Adventism tun daga 1863?” Amsar kuwa a sauƙaƙe ita ce, “Babu ko ɗaya.”

Saboda haka, Alpha da Omega yana bayyana cewa Daniyel shi ne na fari, Ru’ya ta Yohanna kuma ta ƙarshe. Daniyel yana wakiltar farkon Adventism, Ru’ya ta Yohanna kuma tana wakiltar ƙarshensa.

A farkon Adventism, a cikin ainihin ayoyin da suke ginshiƙi na tsakiya na Adventism, ayoyin da aka warware hatiminsu a 1798; Yesu ya bayyana kansa a matsayin “Palmoni,” Mai Ƙidaya Mai Banmamaki. A ƙarshen Adventism, Yesu yana bayyana kansa a matsayin “Alpha da Omega,” masani mai banmamaki na harshe—Maganar Allah. Saboda wannan dalili, farkon Adventism da saƙon mala’ika na fari sun “rataya a kan lokaci.” A ƙarshen Adventism, saƙon mala’ika na uku zai rataya a kan Maganarsa.

Farkon da ƙarshen Adventism suna faruwa ne a cikin tarihin mulki na shida na annabcin Littafi Mai Tsarki; saboda haka suna faruwa ne a cikin farkon da ƙarshen Amurka. Tarihin annabci na Amurka shi ne tarihin ƙahoni biyu na Republicanism da Protestantism. A ƙarshen wannan tarihin, waɗannan ƙahoni biyu za su canja daga ɗan rago zuwa maciji. Republicanism zai canja zuwa dimokiraɗiyya, Protestantism kuma zai canja zuwa ridda ta Protestantism. Sa’ad da ƙoƙon lokacin jarrabawar alherin Amurka ya fara kusantowa ga cikar ƙarshe, kamar yadda ke faruwa a yanzu, ƙahonin biyu na gurɓataccen Republicanism da gurɓataccen Protestantism za su kafa surar dabbar, ta haka kuma su haɗa coci da jiha su zama ƙaho ɗaya mai magana kamar maciji. Amma Allah ba zai kasance ba tare da shaida ba, domin a cikin aikin kawo tarihin Amurka zuwa ƙarshe, zai tayar da sahihin ƙahon Protestantism domin ya yi hamayya da surar dabbar a Amurka, sa’an nan kuma da surar dabbar da ke fuskantar dukan duniya. Tayar da ƙahon Protestant a ƙarshen Amurka za a cika ta ne a cikin irin wannan tsarin tarihi ɗaya kamar yadda aka tayar da ƙahon Protestant a farkon Amurka. Za a ƙetare wani mutanen alkawari na dā, sabon mutane kuma za su zama sababbin mutanen alkawari. Babu wani sabon abu a ƙarƙashin rana.

Sa’ad da muka yi amfani da annabce-annabcen lokaci kamar yadda aka fahimce su kuma aka gabatar da su a tarihin Millerite domin tantance Alfa da Omega, sai mu ga cewa ɗaya ne suke. Kowane annabcin lokaci yana farawa da wani tarihi a lokacin da ake shelanta annabcin, kuma wannan tarihin kullum yana zama alama ta tarihin lokacin da annabcin yake cika.

Tarihin annabcin shekaru dubu biyu da ɗari uku ya fara ne da umarni na uku a shekara ta 457 kafin haihuwar Almasihu, ya kuma ƙare da saƙon mala’ika na uku a ranar 22 ga Oktoba, 1844. Kafin zuwan umarni na uku, amma a kan hanyar zuwa gare shi, an kammala aikin gina Haikali da Urushalima. Haka nan kuma, a irin wannan hanya, a cikin tarihin da ya kai ga zuwan mala’ika na uku, an kafa ainihin gaskiyoyi na tushen haikalin Millerite.

A shekara ta 1798, annabcin shekaru dubu biyu da ɗari biyar da ashirin, wanda ya fara a 723 K.H. da watsewar kabilu goma na arewa, ya cika. Wannan annabci ya bayyana lokaci biyu na shekaru dubu ɗaya da ɗari biyu da sittin, yana nuna taka ƙasa da aka yi wa haikali na zahiri da Urushalima ta zahiri ta hannun Romawa arna na zahiri, wanda kuma aka bi da shekaru dubu ɗaya da ɗari biyu da sittin na Roma ta paparoma tana taka birni da haikali na ruhaniya. Annabcin ya fara da hallakar mulkin arewa da watsewar jama’ar mulkin. Tsakiyar annabcin a shekara ta 538 tana nuna ƙarshen taka ƙasa da aka yi wa mutanen Allah ta hannun Roma arna, mulki na huɗu na annabcin Littafi Mai Tsarki, kuma tana haifar da watsewar ikilisiyar Allah zuwa cikin jejin Zamanan Duhu. Ƙarshen wannan annabcin lokaci a shekara ta 1798 yana nuna ƙarshen mulki na biyar na annabcin Littafi Mai Tsarki. Watsewar kabilu goma na arewa, da kuma ta ikilisiyar Kirista da ta gudu zuwa cikin jeji, tana wakiltar tattara waɗanda aka ƙaddara su zama ƙahon Furotesta. Sau da yawa ana wakiltar alamomin hanya ta wurin kishiyoyi, kuma watsewa na iya wakiltar tattarawa, kamar yadda Iliya yake wakiltar Yahaya Mai Baftisma. A cikin wannan karo na annabci kuma, Iliya bai mutu ba, amma Yahaya Mai Baftisma ya mutu.

A shekara ta 677 kafin haihuwar Almasihu, an watse ƙabilar Yahuda ta kudu, (wadda kuma aka bayyana a cikin Nassosi a matsayin ƙasa mai ɗaukaka) har na tsawon shekaru dubu biyu da ɗari biyar da ashirin, wanda ya ƙare a ranar 22 ga Oktoba, 1844. Wannan annabcin yana nuna tattakewar mutanen Allah, waɗanda Daniyel ya bayyana a matsayin “runduna” a cikin Daniyel 8:13, 14.

Annabcin shekaru dubu biyu da ɗari uku, wadda ta ƙare a lokaci ɗaya da annabcin shekaru dubu biyu da ɗari biyar da ashirin wanda ya fara a shekara ta 677 K.H., tana bayyana tattakewar Wuri Mai Tsarki kamar yadda aka bayyana a cikin Daniyel 8:13, 14. Annabcin warwatsuwar Yahuda a shekara ta 677 K.H. ya biyo bayan hare-hare uku daga Nebukadnezzar, kuma wannan annabcin ya ƙare da isowar saƙo na uku a ranar 22 ga Oktoba, 1844.

Annabce-annabcen shekaru dubu biyu da ɗari biyar da ashirin, waɗanda suka ƙare bi da bi a 1798 da 1844, suna nuna shekaru arba’in da shida na gina harsashin haikalin Millerite. Musa ya yi kwana arba’in da shida yana karɓar umarni game da ginin haikali, gyaran haikalin Hirudus a zamanin Almasihu ya ɗauki shekaru arba’in da shida, wanda ya ƙare a shekarar baftismar Almasihu. Daga baftismar nan ya tafi jeji kwana arba’in, kuma sa’ad da ya komo, ya tsarkake haikalin a karo na farko, sai Yahudawan masu gardama suka so su san da wane iko ya aikata irin wannan abu.

Haikalin Milleriyawa an gina shi cikin shekaru arba’in da shida tun daga 1798 a ƙarshen annabcin shekaru dubu biyu da ɗari biyar da ashirin na farko, kuma ya ƙare bayan shekaru arba’in da shida daga baya a cikar annabcin shekaru dubu biyu da ɗari biyar da ashirin na biyu a 1844. Waɗannan shekaru arba’in da shida sun fara da zuwan mala’ika na fari, kuma suka ƙare da zuwan mala’ika na uku, gama Almasihu ya ce za a tayar da haikalinsa cikin kwanaki uku. Idan ba ka yarda ka ga waɗannan hujjoji ba, to, saboda manyan matsaloli biyu ne na asali, ban da matsalolin da wataƙila suke kasancewa a cikin zuciya marar niyya kuma marar tuba. Matsala ta farko ita ce, ba ka yarda ka kusanci Kalmar annabci daga mahangar cewa tarihi yana maimaita kansa ba. Kai ba mabiyin fassarar tarihi ba ne. Sauran matsalar kuma ita ce gazawa wajen aiwatar da kalmomi na alama waɗanda aka rubuta a cikin Kalmar Allah ta wurin Kalmar Allah. Farkon duk waɗannan annabce-annabcen suna bayyana ƙarshen, kuma koyaushe suna bayyana fiye da tarihin da kawai yake maimaita kansa.

Littafi Mai Tsarki ya ce mu haikali ne ga Ruhu Mai Tsarki, kuma haikalin jiki an gina shi ne da kromosom guda arba’in da shida. Masanan kimiyya da suke nazarin waɗannan kromosom guda arba’in da shida suna sanar da mu cewa kromosom ashirin da uku na namiji da kuma kromosom ashirin da uku na mace a nannade suke kewaye da wani sunadari mai siffar gicciye.

A cikin Daniyel goma sha biyu akwai annabce-annabcen lokaci guda uku masu haɗin kai; na farkonsu yana nuni da warwatsuwar ikon tsarkakan mutane, wanda yake wakiltar “lokuta bakwai” na Lawiyawa ashirin da shida. Warwatsuwar ikon tsarkakan mutanen, wadda ta cika a kansu, ta kasance shekaru dubu biyu da ɗari biyar da ashirin, duk da haka a cikin Daniyel goma sha biyu ana nuni ne kawai ga rabin ƙarshen wannan zamani. Yana nuna Daniyel kamar bai fahimci abin da ake nufi da wannan shelar ba.

Daniyel sura ta goma sha biyu tana bayyana saƙon da aka buɗe hatiminsa a lokacin ƙarshe, wanda shi ne 1798. A cikin wannan nassi, Daniyel yana wakiltar William Miller, babban alamar masu hikima a wannan tarihin. An fara jagorantar Miller zuwa annabcin shekaru dubu biyu da ɗari biyar da ashirin na Littafin Firistoci sura ta ashirin da shida, kuma a ayoyi na bakwai da takwas yana wakiltar masu hikimar da dole su daidaita gaskiyar cewa watsewar shekaru dubu biyu da ɗari biyar da ashirin tabbatacciyar ganewa ce da warwatsawar mutanensa da Allah Ya yi.

“Girman kai” na Isra’ila ta dā shi ne sa’ad da aka bar su su ƙi Allah a matsayin Sarkinsu su kuma zaɓi sarkin mutum. Girman kansu, wanda yake gabatar da fāɗuwa (Karin Magana 16:18), shi ne marmarinsu su zama kamar dukan masarautun masu bautar gumaka da suke kewaye da su. Cire da fari masarautar arewa, sannan kuma masarautar kudu, shi ne tarwatsa ikon (sarki) a 723 K.H. da 677 K.H. bi da bi.

Miller ya wakilci masu hikima waɗanda suka fahimci ƙaruwa ta ilimi wadda aka buɗe hatiminta a ayoyin da suka gabata na Daniyel goma sha biyu, kuma a ayoyi bakwai da takwas an wakilta shi a matsayin wanda bai fahimci dangantakar shekaru dubu ɗaya da ɗari biyu da sittin da shekaru dubu biyu da ɗari biyar da ashirin na warwatsuwar mutanen Allah ba. Daniyel yana wakiltar mutanen Allah a ƙarshen Adventism, haka kuma Miller a farkon Adventism. A ƙarshen Adventism, irin wannan matsala ce take nan, domin sa’ad da Adventism ta kawar da fahimtar Miller game da “sau bakwai”, an tilasta musu su gane shekaru dubu ɗaya da ɗari biyu da sittin kawai a matsayin Zamanai Masu Duhu. Masu hikima a ƙarshen suna da irin wannan matsala da za su warware kamar yadda Daniyel da Miller suka misalta. Me ya sa aka yi amfani da kalmomin Lawiyawa ashirin da shida domin a misalta sau uku da rabi maimakon sau bakwai?

Miller bai taɓa warware wannan ruɗani gaba ɗaya ba, amma a shekara ta 1856 an gabatar da sabon “haske na annabci” na ƙarshe a cikin jerin maƙaloli shida waɗanda ba a taɓa kammala su ba, inda aka bayyana lokuta bakwai a matsayin masu wakiltar shekaru uku da rabi na Roma arna tana tattake Isra’ila ta zahiri ta Allah, sannan shekaru uku da rabi na Roma ta papanci tana tattake Isra’ila ta ruhaniya. Shekaru bakwai bayan haka Adventism ya ƙi dukan hasken lokuta bakwai gaba ɗaya, yana shirya wannan ruɗani domin masu hikima a lokacin ƙarshe a shekara ta 1989, sa’ad da, kamar yadda aka bayyana a Daniyel sura ta goma sha ɗaya, aya ta arba’in, ƙasashen da ke wakiltar tsohuwar Tarayyar Soviet suka kasance an share su ta wurin papanci da Amurka.

An ƙi hasken farko da aka ba Miller a shekara ta 1863, kuma haske na ƙarshe a kan wannan batu Hiram Edson ne ya bayar a cikin waɗannan labarai shida. An dakatar da waɗannan labaran, kuma shekaru bakwai (lokuta) daga baya aka ajiye ikon Isra’ila ta zamani a gefe domin a kwaikwayi majami’un bautar gumaka waɗanda a ’yan shekaru kafin wannan aka yi daidai wajen bayyana su a matsayin ’ya’yan Babila. Lokuta bakwai na Littafin Firistoci ashirin da shida, a matsayin koyarwar annabci, suka zama dutsen tuntuɓe, kuma aka maimaita girman kan Isra’ila ta dā kamar yadda aka wakilta a cikin burinsu na a sami Saul yana mulki a kansu a matsayin sarki. Yesu yana wakiltar ƙarshen da farkon.

Littafin Daniyel kuma yana bayyana annabcin shekaru dubu ɗaya da ɗari biyu da casa’in tare da annabcin shekaru dubu ɗaya da ɗari uku da talatin da biyar, waɗanda duka biyun suka fara ne da kawar da “na kullum” a shekara ta 508. Kawar da “na kullum” tana wakiltar kawar da juriya ta Roma ta arna ga tasowar ikon papanci a shekara ta 538. Akwai lokacin sauyi na shekaru talatin kafin a ɗora ikon papanci bisa gadon sarautar duniya a shekara ta 538, sa’an nan ragowar shekaru dubu ɗaya da ɗari biyu da sittin suka ƙare a shekara ta 1798. Shekaru talatin na sauyi daga wata masarauta zuwa ta gaba suna nuna shekarun ƙarshe na mulkin papanci waɗanda suka kai ga ɗora masarauta ta shida ta annabcin Littafi Mai Tsarki bisa gadon sarautar duniya a shekara ta 1798. Farkon annabcin shekaru dubu ɗaya da ɗari biyu da casa’in yana nuna sauyi daga wata masarauta ta annabcin Littafi Mai Tsarki zuwa masarauta ta gaba ta annabcin Littafi Mai Tsarki, kamar yadda ƙarshen wannan annabcin ma yake yi.

Annabcin shekara dubu ɗaya da ɗari uku da talatin da biyar, wanda ya fara da kawar da “hadaya ta kullum” a shekara ta 508, ya ƙare a shekara ta 1843.

Annabcin shekara dubu ɗaya da ɗari uku da talatin da biyar ya ƙare a shekara ta 1843, kuma Daniyel ya ce waɗanda suka “jira” sa’ad da wannan annabci zai cika za su sami albarka. ’Yar’uwa White ta faɗa haka.

Saboda haka, farkon annabcin shekaru dubu ɗaya da ɗari uku da talatin da biyar yana nuna sauyi daga addinin bautar gumaka zuwa addinin papanci, haka kuma yana nuna sauyi daga Furotestantanci zuwa Furotestantancin Miller.

Waɗancan Adventistocin da suke ƙin ainihin gaskiyoyin tushen Adventism, suna ƙin dukan annabce-annabcen lokaci da Millerites suka gabatar, har ma da shekaru dubu biyu da ɗari uku na Daniyel 8:14. Wataƙila su musanta wannan gaskiya, amma za a iya nuna ta a bisa hankali cewa gaskiya ce; sai dai manufata a yanzu ta bambanta, saboda haka zan ajiye wannan batu a gefe a yanzu yayin da muke ƙoƙarin kawo wannan maƙala ga ƙarshe.

Watsar da “ƙasa mai ɗaukaka” ta Yahuza a shekara ta 677 K.H. yana wakiltar tattakewar “rundunar” da aka ambata a Daniyel 8:13, 14, kuma yana nuni ga kafuwar ƙasa mai ɗaukaka ta zamani, wato, Amurka. Shekaru dubu biyu da ɗari uku na waɗannan ayoyin guda suka fara a shekara ta 457 K.H., kuma suna wakiltar tattakewar “Haikali.”

Shekara ta 677 K.H. da 457 K.H. kwanakki ne da alaƙarsu ta shafi mutanen Allah da haikalin Allah. Allah ya sāke haɗa rundunar da haikalin tare a lokaci guda a ranar 22 ga Oktoba, 1844. Shekaru ɗari biyu da ashirin da ke tsakanin 677 K.H. da 457 K.H. suna alamta wani zamani ne wanda Allah yake kafa alamar hanya mai wakiltar ƙaruwa cikin haske. A ranar 22 ga Oktoba, 1844 hasken mala’ika na uku ya iso, hasken haikalin ya fara haskakawa, kuma wata runduna tana nan domin shelar wannan haske.

A cikin jerin annabci da ke bayyana yaƙi mai fuska uku wanda Shaiɗan da Almasihu suka shiga, an fitar da Littafi Mai Tsarki na King James na shekara ta 1611. Daidai bayan shekaru ɗari biyu da ashirin, a shekara ta 1831, William Miller ya wallafa saƙonsa a karo na farko:

Allah Ya kiyaye tsarkaka kuma sahihan matanan asali da aka yi amfani da su wajen samar da Littafi Mai Tsarki. Sa’an nan kuma Ya samar da Littafinsa Mai Tsarki a shekara ta 1611. Sa’an nan kuma Ya tashe wani manzo wanda zai yi amfani da ƙa’idojin da suke cikin Littafi Mai Tsarki, waɗanda aka gano, aka samo, kuma aka kafa a cikinsa, domin samar da saƙon mala’ika na fari. A shekara ta 1831, an tsara saƙon Miller a sarari kamar yadda aka tsara saƙon cikin tarihin Almasihu ta bakin Yahaya Mai Baftisma, kamar yadda kuma aka tsara saƙon a cikin kowane motsi na gyara. Saƙon Miller, wato saƙon mala’ika na fari mai shelanta buɗewar shari’a, ana tabbatar da shi kai tsaye ta wajen amfani da lokacin annabci na shekaru ɗari biyu da ashirin. Shi ne saƙon gargaɗi a farkon mulki na shida na annabcin Littafi Mai Tsarki—Amurka.

A cikin shekara ta 1996, hidimar Future for America ta fara, kuma aka wallafa saƙon mala’ika na uku wanda aka warware hatiminsa a 1989—saƙon da yake bayyana warkewar mugun raunin papacy da kuma dokar Lahadi mai gabatowa nan ba da daɗewa ba—a cikin wata mujalla mai take, The Time of the End. An tsara saƙon a ƙarshen Adventism a tsari na hukuma kamar yadda aka tsara saƙon a farkonsa a tsari na hukuma. A farkon al’amarin, an rataya saƙon a kan lokaci, kuma ya wakilci wani ƙarin bunƙasa na gaskiyoyin da suke ƙunshe a cikin Maganar Allah. A cikin 1996, shekaru ɗari biyu da ashirin bayan haihuwar Ƙasar Amurka a 1776, an tsara saƙon a ƙarshen Adventism a tsari na hukuma, kuma ya wakilci wani ƙarin bunƙasa na saƙonnin mala’iku uku.

Yayin da muke magana a kan tarihin da ya yi daidai na ƙahon Jamhuriya da ƙahon Furotesta a cikin tarihin mulki na shida na annabcin Littafi Mai Tsarki, dole ne a fahimci ko wanene ƙahon Furotesta, kuma ko wanene ba shi ba.