Article

# The Book of Daniel - Number Seventy-Seven

Littafin Daniyel - Lamba Ta Bakwai da Saba’in

Unveiling the Prophetic Parallel: Laodicean Adventism in 1863 and Biblical Typology

Bayyana Daidaiton Annabci: Adventism na Laodikiya a 1863 da Misalin Littafi Mai Tsarki

Author

Jeff Pippenger

Published

February 10, 2024

Formats

PDF
Word

The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Tawayen Adventism na Laodicea a shekara ta 1863 an yi masa alama ta al’ada da la’anar da aka furta a kan sake gina Yariko.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Sai Yoshuwa ya rantsar da su a wannan lokaci, yana cewa, La'ananne ne mutumin a gaban Ubangiji, wanda zai tashi ya gina wannan birni Yeriko: a cikin ɗan farinsa zai aza tushensa, kuma a cikin ƙaramin ɗansa zai kafa ƙofofinsa. Yoshuwa 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Tawaye na Adventism ɗin Laodicea a shekara ta 1863, an sifanta shi ta wurin magina sun ƙi dutsen kusurwa.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.

> Yesu ya ce musu, Ashe, ba ku taɓa karantawa a cikin Nassosi ba cewa, Dutsen da magina suka ƙi, shi ne ya zama kan kusurwa: wannan aikin Ubangiji ne, kuma abin mamaki ne a idanunmu? Saboda haka ina gaya muku, za a ƙwace Mulkin Allah daga hannunku, a ba wata al’umma mai ba da ’ya’yansa. Matiyu 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Tawayen Adventisancin Laodiceya a shekara ta 1863, an yi masa kwatanci da ɗan maraƙin zinariya na Haruna.

> For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

> Gama sun ce mini, Ka yi mana alloli waɗanda za su tafi a gabanmu; gama game da wannan Musa, mutumin nan da ya fito da mu daga ƙasar Masar, ba mu sani ba abin da ya same shi. Sai na ce musu, Duk wanda yake da zinariya, su cire ta. Sai suka ba ni ita; sa’an nan na jefa ta cikin wuta, wannan ɗan maraƙin kuwa ya fito. Da Musa ya ga cewa mutanen suna tsirara; (gama Haruna ya sa suka zama tsirara, domin kunyarsu a gaban maƙiyansu). Fitowa 32:23–25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

Tawayen Adventism na Laodiceya a shekara ta 1863, an siffanta shi ta wajen maruƙa biyu na zinariya na Yerobowam.

> 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. 1 Kings 12:27–29.

> In wannan jama'a suka haura domin yin hadaya a cikin gidan Ubangiji a Urushalima, to, zuciyar wannan jama'a za ta sāke komawa ga ubangijinsu, wato ga Rehobowam sarkin Yahuza; za su kashe ni, kuma su sāke komawa ga Rehobowam sarkin Yahuza. Saboda haka sarki ya nemi shawara, ya kuwa yi 'yan maruƙa biyu na zinariya, ya ce musu, Ya yi muku yawa ku riƙa hawa zuwa Urushalima; ga gumakanku, ya Isra'ila, waɗanda suka fito da kai daga ƙasar Masar. Sai ya kafa ɗaya a Betel, ɗayan kuma ya sa a Dan. 1 Sarakuna 12:27–29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Tawayen Adventism na Laodiceya a shekara ta 1863, an kwatanta shi ta alamar annabi daga Yahuda wanda ya mutu tsakanin jaki da zaki.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.

> Kuma ya zama, bayan ya ci gurasa, kuma bayan ya sha, sai ya yi masa sirdi ga jaki, wato, domin annabin da ya komo da shi. Da ya tafi kuwa, sai zaki ya tarye shi a hanya, ya kashe shi; gawarsa kuwa aka jefa a hanya, jaki kuma ya tsaya kusa da ita, zaki ma ya tsaya kusa da gawar. 1 Sarakuna 13:23, 24.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Tawayen Adventism na Laodicea a shekara ta 1863, an misalta shi da gwaji na goma na Isra’ila ta dā wanda ya fara yawo da su a cikin jeji.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

> Amma kamar yadda nake raye tabbatacce, dukan duniya za ta cika da ɗaukakar Ubangiji. Domin dukan waɗannan mutanen da suka ga ɗaukakata, da mu’ujizaina, waɗanda na yi a Masar da cikin jeji, suka kuma gwada ni yanzu sau goma nan, ba su kuwa saurari muryata ba; lalle ba za su ga ƙasar da na rantse wa kakanninsu ba, haka kuma babu ko ɗaya daga cikinsu da ya tsokane ni da zai gan ta: Amma bawana Kaleb, domin yana da wani ruhu dabam tare da shi, ya kuma bi ni gaba ɗaya, shi zan kai cikin ƙasar da ya shiga; zuriyarsa kuma za ta mallake ta. Littafin Ƙidaya 14:21–23.

The apostle Paul taught:

Manzo Bulus ya koyar:

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> To, duk waɗannan abubuwa sun faru gare su domin su zama misalai; kuma an rubuta su domin gargaɗinmu, mu waɗanda ƙarshen zamanai ya zo a kanmu. 1 Korintiyawa 10:11.

Commenting on that prophetic principle, Sister White said:

Da take sharhi a kan wannan ƙa’idar annabci, Sister White ta ce:

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Kowanne daga cikin annabawan dā ya yi magana ba sosai domin zamaninsu ba kamar yadda ya yi domin namu, domin haka annabce-annabcensu yana da ƙarfi a gare mu. ‘Yanzu kuwa dukan waɗannan abubuwa sun faru gare su domin su zama misalai: kuma an rubuta su domin gargadinmu, mu waɗanda ƙarshen zamani ya riske mu.’ 1 Korintiyawa 10:11. ‘Ba domin kansu ba, amma dominmu ne suka yi hidima da waɗannan abubuwa, waɗanda yanzu waɗanda suka yi muku wa’azin bishara ta wurin Ruhu Mai Tsarki da aka aiko daga sama suke ba ku labarinsu; waɗannan abubuwa kuwa mala’iku suna marmarin su leƙa cikinsu.’ 1 Bitrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Littafi Mai Tsarki ya tara kuma ya ɗaure taskokinsa wuri guda domin wannan tsara ta ƙarshe. Dukan manyan al’amura da muhimman ma’amaloli masu girma na tarihin Tsohon Alkawari sun kasance, kuma suna ci gaba da maimaita kansu, cikin ikkilisiya a waɗannan kwanaki na ƙarshe.” Selected Messages, littafi na 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

Saƙon ruwan sama na ƙarshe, bisa ga Ishaya, saƙo ne, domin ya bayyana cewa mugaye za su ƙi su saurare shi, kuma ya kwatanta wannan saƙo da cewa “layi bisa layi”.

> 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: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Wa zai koya wa sani? Wa kuma zai sa ya fahimci koyarwa? Su ne waɗanda aka yaye daga madara, kuma aka cire su daga ƙirji. Gama dole umarni ya kasance a kan umarni, umarni a kan umarni; layi a kan layi, layi a kan layi; kaɗan a nan, kaɗan a can. Gama da leɓɓa masu tuntuɓe da wani harshe dabam zai yi magana da wannan jama’a. Waɗanda ya ce musu, Wannan ne hutu da za ku sa masu gajiya su huta da shi; wannan kuma shi ne wartsakewa; duk da haka ba su yarda su ji ba. Amma maganar Ubangiji ta kasance gare su umarni a kan umarni, umarni a kan umarni; layi a kan layi, layi a kan layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a kakkarye su, a kama su da tarko, a kuma kama su. Ishaya 28:9–13.

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

Daga cikin layuka shida da muka fito da su yanzu, kuma ba shakka akwai wasu da ba mu nuna ba, ɗaya yana nanata 1863 a matsayin ƙarshen gwaji mai ci gaba wanda ya kai ga yawo a jeji. Biyu suna jaddada yadda aka ƙetare wani mutanen alkawari na dā aka maye gurbinsu da sabon zaɓaɓɓen jama’a. Ɗaya yana nuna la’ana saboda sāke gina wani abu da aka nufa a bar shi a rushe kuma a yashe, a ƙarƙashin la’anar Allah kamar yadda yake, wani kuma yana nuna la’ana saboda komawa inda aka hana ku zuwa. Biyu suna ba da misalan jabun madadin alluna biyu na Dokoki Goma, waɗanda suke wakiltar alluna biyu na Habakkuk.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

’Yan maruƙan zinariya na Haruna da Yerobowam suna wakiltar wani surar kishi na jabu, wadda ta wakilci jadawalin 1863 na jabu. Sa’ad da aka haɗa su tare, shaidu biyun nan na Haruna da Yerobowam suna koyar da cewa alluna biyun Habakkuk suna wakiltar allo guda ɗaya, daidai kamar yadda alluna biyun Dokoki Goma suke wakiltar doka ɗaya ta Allah. Tare suna zama alama guda, wadda ta ƙunshi biyu idan aka haɗa su tare. Irin wannan motsin annabci na alluna biyun dokar Allah yana nan a cikin alluna biyun Habakkuk, kuma tare, jabun Haruna da Yerobowam suna magana a kan wannan al’amarin annabci.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

An bayyana ƙarni na farko na Adventism ta wurin siffar kishi da ke cikin Ezekiyel sura ta takwas. Wahayin da ya fara a rana ta biyar, ta wata na shida, a shekara ta shida a sura ta takwas ta Ezekiyel, yana ci gaba har zuwa sura ta tara, inda aka wakilta hatimin dubu ɗari da arba’in da huɗu. Sa’ad da Sister White ke magana game da misalin hatimtar da ke cikin sura ta tara, ta haɗa da sifar halin Allah wadda ke nuna cewa a ƙarni na uku da na huɗu ne Allah yake hukunta waɗanda ba su yi biyayya ba. Saboda haka ta haɗa gaskiyar da take da alaƙa kai tsaye da umarni na biyu, wato umarnin da ya hana bauta wa gumaka, kamar ’yan maruƙan zinariya na Haruna da na Yerobowam.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, 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.’

> “‘Sai ya kira mutumin nan mai sanye da tufafin lilin, wanda yake da akushin alƙalami a gefensa; Ubangiji kuwa ya ce masa, Ka bi ta tsakiyar birnin, ta tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi, suna kuka saboda dukan abubuwan banƙyama da ake yi a tsakiyarta. Ga sauran kuma ya ce, ina ji da kunnuwana, Ku bi bayansa ta cikin birnin, ku kashe: kada idanunku su yi tausayi, kada kuwa ku ji jinƙai: ku hallaka gaba ɗaya tsofaffi da samari, ’yan mata, da ƙananan yara, da mata: amma kada ku kusaci kowane mutum wanda alamar take a kansa; ku fara kuma daga Wurina Mai Tsarki. Sai suka fara daga dattawan da suke a gaban gidan.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “Ba da daɗewa ba Yesu zai bar kujerar jinƙai ta Wuri Mai Tsarki na sama domin ya sa tufafin ɗaukar fansa, ya kuma zubar da fushinsa cikin hukunci a kan waɗanda ba su amsa ga hasken da Allah ya ba su ba. ‘Domin ba a zartar da hukunci a kan mugun aiki da sauri ba, saboda haka zuciyar ’ya’yan mutane ta cika ƙwarai da niyyar aikata mugunta.’ Maimakon su taushata ta wurin haƙuri da jimirin dogon lokaci da Ubangiji ya nuna musu, waɗanda ba su tsoron Allah, kuma ba su ƙaunar gaskiya, suna ƙarfafa zukatansu a cikin muguwar tafarkinsu. Amma akwai iyaka har ga jimirin Allah, kuma mutane da yawa suna ƙetare waɗannan iyakoki ƙwarai. Sun wuce iyakokin alheri, sabili da haka dole ne Allah ya tsoma baki ya kuma tabbatar da darajar girmansa.”

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Game da Amoriyawa Ubangiji ya ce: ‘A tsara ta huɗu za su komo nan kuma: gama muguntar Amoriyawa ba ta cika ba tukuna.’ Ko da yake wannan al’umma ta yi fice saboda bautar gumakanta da lalacinta, ba ta cika kofin muguntarta ba tukuna, kuma Allah ba zai ba da umarni domin hallaka ta gaba ɗaya ba. Dole ne mutane su ga ikon Allah yana bayyana a sarari ƙwarai, domin a bar su ba tare da wani uzuri ba. Mahalicci mai jinƙai yana shirye ya yi haƙuri da muguntarsu har zuwa tsara ta huɗu. Sa’an nan, in ba a ga wani sauyi zuwa mafi alheri ba, hukuntunsa za su sauko a kansu.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Da daidaito marar kuskure, Marar Iyaka har yanzu yana riƙe da lissafi da dukan al’ummai. Yayin da ake miƙa jinƙansa tare da kiraye-kirayen tuba, wannan lissafi zai ci gaba da kasancewa a buɗe; amma sa’ad da adadin ya kai wani matsayi da Allah ya ƙayyade, hidimar fushinsa tana farawa. An rufe lissafin. Haƙurin Allah ya ƙare. Ba sauran roƙon jinƙai a madadinsu.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Annabin, yana duban ƙarnuka masu zuwa, an gabatar masa da wannan lokaci a gaban wahayinsa. Al’umman wannan zamani sun kasance masu karɓar jinƙai marasa misali. An ba su mafi zaɓaɓɓun albarkatun sama, amma an rubuta a kansu ƙaruwa cikin girman kai, kwaɗayi, bautar gumaka, reni ga Allah, da ƙasƙantacciyar rashin godiya. Suna hanzarta rufe lissafinsu da Allah.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Amma abin da yake sa in yi rawar jiki shi ne gaskiyar cewa waɗanda suka sami haske da gata mafi girma sun gurɓace ta wurin muguntar da ta yi rinjaye. Bisa rinjayar marasa adalci da suke kewaye da su, mutane da yawa, har ma da waɗanda suke furta gaskiya, sun yi sanyi kuma an gangara da su ta wurin ƙaƙƙarfan kwararar mugunta. Wulakancin da aka zuba a ko’ina a kan ibada ta gaskiya da tsarki yana sa waɗanda ba su manne wa Allah da kusanci ba su rasa girmamawarsu ga dokarsa. Da a ce suna bin hasken kuma suna yi wa gaskiya biyayya daga zuciya, da wannan doka mai tsarki za ta fi ma zama abar daraja a gare su a lokacin da ake irin wannan raini da ware ta gefe. Yayin da rashin girmamawa ga dokar Allah yake ƙara bayyana sarai, layin rarrabewa tsakanin masu kiyaye ta da duniya yana ƙara fitowa fili sosai. Ƙauna ga umarnan allahntaka tana ƙaruwa a wajen wani rukuni gwargwadon yadda reninsu yake ƙaruwa a wajen wani rukuni.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Rikicin yana gabatowa da sauri. Adadin da ke ƙaruwa cikin hanzari yana nuna cewa lokacin ziyarar Allah ya kusa cika. Ko da yake ba ya son ya hukunta, duk da haka zai hukunta, kuma cikin gaggawa. Waɗanda suke tafiya cikin haske za su ga alamu na hatsarin da ke gabatowa; amma bai kamata su zauna cikin shiru ba, ba tare da damuwa ba suna jiran halakar, suna ta’azantar da kansu da bangaskiyar cewa Allah zai kare mutanensa a ranar ziyara. Ko kaɗan ba haka ba ne. Ya kamata su gane cewa wajibi ne a kansu su yi aiki da ƙwazo domin ceton waɗansu, suna duban Allah da bangaskiya mai ƙarfi domin taimako. ‘Addu’ar mai adalci mai ƙwazo tana da amfani sosai.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Yistin na ibada ba ta rasa ƙarfinta gaba ɗaya ba. A lokacin da haɗari da ruɗewar ikilisiya suka fi girma, ƙaramar ƙungiyar nan da take tsaye cikin haske za ta kasance tana nishi da kuka saboda abubuwan ƙyama da ake aikatawa a cikin ƙasar. Amma musamman addu’o’insu za su tashi a madadin ikilisiya domin membobinta suna aikatawa bisa ga irin salon duniya.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Addu’o’in ƙwazo na waɗannan kaɗan masu aminci ba za su zama a banza ba. Sa’ad da Ubangiji ya fito a matsayin mai ɗaukar fansa, zai kuma zo a matsayin mai kāre dukan waɗanda suka kiyaye bangaskiya cikin tsarkinta, kuma suka tsare kansu ba tare da tabon duniya ba. A wannan lokaci ne Allah ya yi alkawari zai ɗauki wa zaɓaɓɓunsa fansa, waɗanda suke kuka gare shi dare da rana, ko da yake ya daɗe yana jimre musu.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> “Umurnin shi ne: ‘Ka bi ta tsakiyar birnin, ta tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi, suke kuka saboda dukan abubuwan banƙyama da ake yi a tsakiyarta.’ Waɗannan masu nishi da kuka sun kasance suna shelanta kalmomin rai; sun tsauta, sun ba da shawara, sun kuma roƙa. Wasu waɗanda suka kasance suna wulaƙanta Allah suka tuba suka kuma ƙasƙantar da zukatansu a gabansa. Amma ɗaukakar Ubangiji ta riga ta rabu da Isra’ila; ko da yake da yawa har yanzu sun ci gaba da riƙe siffofin addini, ikonsa da kasantuwarsa kuwa ba su nan.” Testimonies, juzu’i na 5, 207–210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Domin fahimtar wahayin hatimin yadda ya kamata kamar yadda Ezekiyel ya gabatar da shi, yana da muhimmanci a fahimci tsararraki huɗu na Adventism. ’Yar’uwa White ta fara nassi da muka zaɓa ne da yin nuni kai tsaye zuwa sura ta tara ta Ezekiyel, kuma ɓangaren da muka zaɓa ya kuma ƙare da nuni kai tsaye zuwa sura ta tara ta Ezekiyel. A cikin nassin ta ce game da Ezekiyel, “Annabin, yana duban ƙarnuka masu zuwa, an gabatar masa da wannan lokaci a gaban wahayinsa.” Ezekiyel ya ga yanayin da ke faruwa a lokacin hatimin mutum dubu ɗari da arba’in da huɗu.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

A cikin maƙalar da ta gabata mun daidaita da takamaiman nassosi uku daga Ruhun Annabci cewa “mashayan giyar Ifraimu” na Ishaya, waɗanda a cikin wannan nassi aka bayyana su a matsayin “tsofaffi maza,” kuma waɗanda a cikin duka nassosin biyu suke wakiltar shugabancin Urushalima (Adventism), ba su iya gani cewa za a yi bayyanannu mai ƙarfi na ikon Allah kamar yadda aka yi a shekarun da suka shige. A cikin wannan nassi, ainihin wannan bayyanuwar ikon Allah da suka ƙi gani za ta faru a matsayin wani ɓangare na hukuncin Allahntaka da za a kawo a kansu, gama an ce, “mutanen za su ga ikon Allahntaka ya bayyana a sarari ƙwarai, domin a bar su ba su da wani uzuri.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

Adventism na Laodicea ya ƙi ganin bayyanuwar ruwan sama na ƙarshe wanda ya fara zubowa a ranar 11 ga Satumba, 2001, amma za su ga kololuwar wannan zubar ruwan sama sa’ad da aka maimaita saƙon Kukan Tsakar Dare a kwanaki na ƙarshe. Wannan saƙon shi ne Musulunci na Bala’i na uku. Ashe shugabannin Isra’ila ta dā, waɗanda suka riga suka gicciye Almasihunsu, ba su kalli yadda aka zubo Ruhu Mai Tsarki ba a ranar Fentikos?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Nassin yana bayyana ikkilisiya, wadda a cikin mahallin Ezekiyel ya wakilta da Urushalima; kuma membobin da suke cikin ikkilisiyar (Urushalima), an gwada su da “ƙaramin rukuni,” waɗanda kuma aka bayyana a matsayin waɗanda “suke tafiya cikin haske,” kuma su ne “’yan kaɗan masu aminci.” Littafi Mai Tsarki yana koyar da cewa “da yawa” ake kira, amma “kaɗan” ake zaɓa. Batun wannan nassi ya haɗa da fushin Allah da ake kawo wa mutanensa. Mutanen ne suka jawo hukuncinsu a kan kansu, amma Allah ya fayyace sarai yana jaddada cewa mala’ikunsa ne suke aiwatar da aikin hallaka. Allah ba ya taɓa yin ƙarya, kuma Ya yi alkawari cewa Shi ne mai hukunta laifin mutane har zuwa tsara ta uku da ta huɗu. A jingina aiwatar da hukunci ga wani dabam da Allah, ƙin yarda da halinsa ne, kuma yana nuni da cewa Shi maƙaryaci ne.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Nassin ya bayyana cewa sa’ad da mala’ikun hallaka na Ezekiyel suka fara bi ta cikin Urushalima, a lokacin ne “hidimar fushinsa ta fara.” Fushin Allah yana farawa da Urushalima, wadda ita ce ikilisiyarsa, wato Adventism na Laodisiya.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Gama lokaci ya yi da shari’a dole ta fara daga gidan Allah; kuma in kuwa ta fara da mu, me ƙarshen waɗanda ba sa yi wa bisharar Allah biyayya zai kasance? 1 Bitrus 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Ana cika fushin Allah ta wurin mala’ikun Allah, kuma sa’ad da aikinsu ya fara, ana umartarsu su “buge,” duka, kuma “kada idanunku su yi sassauci, kada kuma ku ji tausayi: ku hallaka gaba ɗaya tsofaffi da matasa, da ’yan mata, da ƙananan yara, da mata: amma kada ku kusanci kowane mutum wanda alamar take a kansa; kuma ku fara daga Wuri Mai Tsarkina.” Ana aiwatar da fushin Allah ta wurin mala’iku masu tsarki, kuma batun da muke so mu gane a nan shi ne cewa farkon hidimar fushin Allah yana cika ne a ƙarni na huɗu.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a makala ta gaba.

> And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

> Kuma zai faru a ranar hadayar Ubangiji, zan hukunta hakimai, da ‘ya’yan sarki, da dukan waɗanda suke sanye da baƙin tufafi na baƙi. A wannan rana kuma zan hukunta dukan waɗanda suke tsalle a kan ƙofa, waɗanda suke cika gidajen iyayengijinsu da tashin hankali da yaudara. Kuma zai faru a wannan rana, in ji Ubangiji, za a ji ƙarar kuka daga ƙofar kifi, da ihu daga sashe na biyu, da kuma babban rugujewa daga tuddai. Ku yi kuka, ku mazaunan Maktesh, gama dukan mutanen ciniki an hallaka su; dukan masu ɗaukar azurfa an datse su. Kuma zai faru a wannan lokaci, zan binciki Urushalima da fitilu, in hukunta mutanen da suka daidaita a kan tantaninsu: waɗanda suke cewa a cikin zuciyarsu, Ubangiji ba zai yi nagarta ba, haka kuma ba zai yi mugunta ba. Zafaniya 1:8–12.

Back to Articles