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# The Book of Daniel - Number Seventy-Nine

Littafin Daniyel - Lamba Ta Saba’in da Tara

Unveiling the Rebellion of 1888: Lessons from the Second Generation of Laodicean Adventism

Bayyana Tawayen 1888: Darussa daga Tsara ta Biyu ta Adventism na Laodikiya

Author

Jeff Pippenger

Published

February 12, 2024

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The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”

Tsara ta biyu na Adventism na Laodicea ta iso a shekara ta 1888, kuma a alama an wakilci wannan tsara a cikin Ezekiyel sura ta takwas, a matsayin abin ƙyama na biyu, wanda aka wakilta ta “ɗakunan siffofinsa na zuci.”

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Saboda haka sai na shiga na gani; ga shi kuma, kowane irin siffar abubuwa masu rarrafe, da dabbobi masu ƙyama, da dukan gumakan gidan Isra’ila, an zana su a kan bangon da yake kewaye. Kuma a gabansu akwai mutane saba’in daga cikin dattawan gidan Isra’ila a tsaye, kuma a tsakiyarsu Ya’azaniya ɗan Shafan yana tsaye, kowane mutum da turarensa a hannunsa; sai wani kaurin gajimaren turare ya tashi. Sa’an nan ya ce mini, Ɗan mutum, ka ga abin da dattawan gidan Isra’ila suke yi a cikin duhu, kowane mutum a cikin ɗakunan siffofinsa? Gama suna cewa, Ubangiji ba ya ganinmu; Ubangiji ya rabu da ƙasar. Ezekiel 8:10–12.

The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.

Dakunan hotuna suna wakiltar mugayen asirai da ke cikin zukatan waɗanda aka wakilta a matsayin dattawan nan na dā, kuma sun kawo wannan mugunta ɗin ƙwarai ba cikin ɗakunan tunaninsu kaɗai ba, har ma cikin ɗakunan Wuri Mai Tsarki na Allah.

> Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.

> Kada ka ci gurasar mai mugun ido, kada kuma ka yi marmarin abincinsa mai daɗi: gama yadda yake tunani a cikin zuciyarsa, haka yake: Ka ci ka sha, in ji shi gare ka; amma zuciyarsa ba ta tare da kai. Karin Magana 23:6, 7.

The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.

An rubuta muguntar ɗakunan siffofin gumaka duka a kan bangon haikali da kuma a kan bangon tunanin dattawan. Ɗakunan ɓoye na siffofin gumaka na ƙazanta ta biyu a cikin Ezekiyel sura ta takwas suna wakiltar tsara ta biyu ta Adventism na Laodikiya, kuma cikin ƙazantu huɗu, ƙazanta ta biyu ce take ɗaukar ƙarin lokaci wajen jaddada tawaye na gama-gari, ko da yake an wakilci dukkan ƙazantu huɗun a matsayin ana aikata su ne ta hannun mutanen da ya kamata su kasance masu tsaron jama’a.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “An sanya alamar ceton a kan waɗanda ‘suna nishi suna kuka saboda dukan abubuwan ƙyama da ake yi.’ Yanzu mala’ikan mutuwa ya fita, kamar yadda aka wakilta a cikin wahayin Ezekiyel ta wurin mutanen da ke da makaman kisa, waɗanda aka ba su umarni cewa: ‘Ku kashe gaba ɗaya tsofaffi da samari, ’yan mata, da ƙananan yara, da mata: amma kada ku kusanci kowane mutum wanda alamar take a kansa; kuma ku fara daga haikalina.’ Annabin ya ce: ‘Suka fara daga dattawan da suke a gaban gidan.’ Ezekiyel 9:1–6. Aikin hallaka yana farawa ne a tsakanin waɗanda suka yi da’awar kasancewa masu tsaron ruhaniya na jama’a. Matsaran ƙarya su ne na farko da za su faɗi. Babu wanda zai ji tausayi ko ya yi rangwame. Maza, mata, ’yan mata, da ƙananan yara suna hallaka tare.” The Great Controversy, 656.

The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.

Tawayar da ke nuna isowar ƙarni na biyu tana da alaƙa kai tsaye da shugabancin Adventism na Laodikiya, kamar yadda aka cika a taron Babban Taro na shekara ta 1888 a Minneapolis. Ana wakiltar ta da furucin nan, “tsofaffin gidan Isra’ila,” haka kuma da “mazaje saba’in.” Tsofaffi saba’in ne suka kasance masu alaƙa da aikin Musa, kuma rukuni na biyu na almajiran Yesu ya ƙunshi mazaje saba’in. “Saba’in” yana wakiltar shugabanci, kamar yadda “tsofaffi” ma yake yi. Abin ƙyama na biyu yana ƙara jaddada shugabanci, kuma ta haka yana sa a ga abin ƙyamar a matsayin abin da yake da alaƙa da tawayar shugabanci ta gamayya.

In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.

A tsakiyar dattawa saba’in na dā kuwa akwai “Ya’azaniya ɗan Shafan.” Sunan “Ya’azaniya” na nufin “wanda Allah ya ji”, kuma yana wakiltar shugabanci ne wanda ya tayar da tawaye a daidai lokacin da Allah yake magana, gama ya ji Allah, amma ya ƙi sauraro; domin ya furta cewa Allah ya rabu da mutanensa, kuma Allah ba ya ganin abin da ke faruwa a asirce cikin ɗakunan ɓoye. Ya’azaniya kuwa “ɗan Shafan” ne, kuma sunan “Shafan” na nufin “ɓoyewa”. Tsarin tsara na ƙarni na biyu yana wakiltar tawayen shugabanci wanda ya tayar da tawaye a daidai lokacin da Allah yake magana, kuma suka gaskata cewa Allah ba ya gani ko kula da ayyukansu.

Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.

’Yar’uwa White ta rubuta cewa an nuna mata hirarrakin shugabannin Adventism na Laodiceya a lokacin Babban Taro na 1888. A Babban Taro na 1888 Allah ya nuna wa ’Yar’uwa White tarukan shugabannin waɗanda suke yi a tsakaninsu sa’ad da suke tsammani Allah ba ya saurara. A can, cikin ɓoyayyen ɗakunansu, suka yi muguwar magana a kan ’Yar’uwa White, ɗanta, da Dattawa Jones da Waggoner. Sun yi zaton za su iya magana cikin ’yanci, gama Allah ba zai iya ganinsu a wurarensu na kebe ba, amma Allah ya nuna wa annabiya waɗannan hirarraki ɗin nan da kansu. Suna cikin taron gama-gari, kuma bisa ga wahayi suna jin saƙon ruwan sama na ƙarshe, amma suka ƙi su ji.

What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?

Mene ne ya haifar da irin wannan shugabanci da ya nuna irin wannan tawaye a fili a shekara ta 1888, har Sister White ta kwatanta shi da tawayen Kora, Dathan da Abiram?

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Sa’ad da Ruhu Mai Tsarki ya haskaka ka, za ka ga dukan wannan mugunta da aka yi a Minneapolis yadda take, kamar yadda Allah yake kallonta. Idan kuwa ban ƙara ganinka ba a cikin wannan duniya, ka tabbata na gafarta maka baƙin ciki da ƙunci da nauyin rai da ka jawo mini ba tare da wani dalili ba. Amma saboda ceton ranka, saboda shi Wanda ya mutu dominka, ina so ka ga kurakuranka kuma ka furta su. Ka haɗa kai da waɗanda suka yi tsayayya da Ruhun Allah. Kana da dukan shaidar da kake bukata cewa Ubangiji yana aiki ta wurin ’Yan’uwa Jones da Waggoner; amma ba ka karɓi hasken ba; kuma bayan irin yadda ka biye wa motsin zuciya, da kalmomin da aka faɗa a kan gaskiya, ba ka ji a shirye ka furta cewa ka yi kuskure ba, cewa waɗannan mutanen suna da saƙo daga Allah, kuma ka raina saƙon da ma masu ɗauke da shi.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Ban taɓa ganin a tsakanin mutanenmu irin wannan tsayayyen yarda da kai da kuma rashin niyya na karɓa da amincewa da haske ba kamar yadda aka bayyana a Minneapolis. An nuna mini cewa babu ko ɗaya daga cikin ƙungiyar da ta rungumi ruhun da aka bayyana a wancan taron da zai sake samun bayyanannen haske don gane darajar gaskiyar da aka aiko musu daga sama, sai sun ƙasƙantar da girman kansu kuma sun furta cewa ba Ruhun Allah ne ya motsa su ba, amma hankalinsu da zukatansu sun cika da son zuciya da wariya. Ubangiji ya so ya zo kusa da su, ya albarkace su kuma ya warkar da su daga juyewarsu daga gare shi, amma ba su yarda su saurara ba. Irin wannan ruhu ne ya motsa su, wanda ya zaburar da Kora, Datan, da Abiram. Waɗannan mutanen Isra’ila sun ƙudura su yi tsayayya da dukan hujjojin da za su tabbatar musu cewa suna kuskure, kuma suka ci gaba da ci gaba a tafarkinsu na tawaye har mutane da yawa suka ja da baya suka haɗu da su.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Su waye waɗannan? Ba marasa ƙarfi ba ne, ba jahilai ba ne, ba marasa haske ba ne. A cikin waccan tawaye akwai shugabanni dari biyu da hamsin, mashahurai a cikin taro, mutane masu suna. Mene ne shaidarsu? ‘Dukan taron tsarkaka ne, kowane ɗayansu, kuma Ubangiji yana a cikinsu: don me, fa, kuke ɗaukaka kanku a bisa taron Ubangiji?’ [Lissafi 16:3]. Sa’ad da Kora da abokan tarayyarsa suka hallaka a ƙarƙashin hukuncin Allah, mutanen da suka ruɗe ba su ga hannun Ubangiji a cikin wannan mu’ujiza ba. Dukan taron kuwa da safe washegari suka tuhumi Musa da Haruna, suka ce, ‘Kun kashe mutanen Ubangiji’ [Aya 41], annoba kuwa ta auku a kan taron, kuma fiye da dubu goma sha huɗu suka hallaka.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Sa’ad da na ƙudura in bar Minneapolis, mala’ikan Ubangiji ya tsaya kusa da ni ya ce: ‘Ba haka ba; Allah yana da aikin da zai yi ta wurinka a wannan wuri. Mutanen nan suna maimaita tawaye irin na Kora, Dathan, da Abiram. Na sa ka a daidai matsayinka, wanda waɗanda ba sa cikin haske ba za su yarda da shi ba; ba za su saurari shaidarka ba; amma zan kasance tare da kai; alherina da ikona za su riƙe ka. Ba kai ne suke renawa ba, amma manzanni da saƙon da nake aikowa ga mutanena. Sun nuna raini ga maganar Ubangiji. Shaidan ya makantar da idanunsu, ya karkatar da hukuncinsu; kuma sai dai idan kowane rai ya tuba daga wannan zunubinsu, wannan ’yancin kai marar tsarkakewa da yake yi wa Ruhun Allah cin mutunci, za su yi tafiya cikin duhu. Zan cire fitilar daga wurinta sai dai idan sun tuba, suka komo, domin in warkar da su. Sun dusashe ganinsu na ruhaniya. Ba sa son Allah ya bayyana Ruhunsa da ikonsa; gama suna da ruhun ba’a da ƙyama ga maganata. Rashin nauyi, wauta, zolaya, da wasa da magana ana yi kowace rana. Ba su sa zukatansu su neme ni ba. Suna tafiya cikin tartsatsin da suka kunna da kansu, kuma sai dai idan sun tuba za su kwanta cikin baƙin ciki. Haka Ubangiji ya faɗa: Ka tsaya a kan matsayinka na aiki; gama ina tare da kai, ba zan bar ka ba, ba kuma zan yashe ka ba.’ Waɗannan kalmomi daga Allah ban kuskura in yi watsi da su ba.”

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Haske yana ta haskakawa a Battle Creek cikin sarari, haske mai ƙyalli; amma wa daga cikin waɗanda suka taka rawa a taron Minneapolis ne suka zo ga hasken, suka karɓi wadatattun taskokin gaskiya waɗanda Ubangiji ya aiko musu daga sama? Su wa ne suka yi tafiya daidai mataki da mataki tare da Jagora, Yesu Almasihu? Su wa ne suka yi cikakkiyar furci game da kishinsu na kuskure, makantarsu, hassadunsu da mugayen zato-zato, da ƙin amincewarsu ga gaskiya? Ba ko ɗaya ba; kuma saboda dogon sakacinsu na amincewa da hasken, ya bar su a baya ƙwarai; ba su yi girma cikin alheri da cikin sanin Almasihu Yesu Ubangijinmu ba. Sun gaza karɓar alherin da ake bukata wanda da sun iya samu, wanda kuma da ya mai da su mazaje masu ƙarfi cikin ƙwarewar addini.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> “Matsayin da aka ɗauka a Minneapolis ya kasance, a fili, wani shamaki ne da ba a iya shawo kansa ba, wanda a babban mataki ya kulle su tare da masu shakka, masu tambaya, tare da masu ƙin gaskiya da ikon Allah. Sa’ad da wani rikici kuma ya zo, waɗanda suka daɗe suna tsayayya da shaida da aka tara bisa shaida za a sāke gwada su a kan wuraren da suka gaza a cikinsu a sarari ƙwarai, kuma zai yi musu wuya su karɓi abin da yake daga Allah su kuma ƙi abin da yake daga ikon duhu. Saboda haka hanya guda kaɗai mai aminci gare su ita ce su yi tafiya cikin tawali’u, suna daidaita hanyoyi ga ƙafafunsu, kada gurgu ya kauce daga hanya. Yana da matuƙar bambanci da waɗanda muke hulɗa da su, ko da mutane ne masu tafiya tare da Allah waɗanda suke ba da gaskiya kuma suke dogara gare Shi, ko kuwa da mutane masu bin abin da suke ɗauka hikimarsu ce, suna tafiya cikin tartsatsin wutar da su da kansu suka hura.

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> “Lokaci da kulawa da ƙoƙarin da ake bukata domin a kau da tasirin waɗanda suka yi aiki gāba da gaskiya ya zama mummunar asara; gama da mun riga mun yi shekaru gaba a cikin sanin ruhaniya; kuma da yawa ƙwarai, ƙwarai da rayuka sun riga sun shiga cikin ikkilisiya, da a ce waɗanda ya kamata su yi tafiya cikin haske sun ci gaba da neman sanin Ubangiji, domin su sani cewa fitowarsa a shirye take kamar safiya. Amma sa’ad da dole ne a kashe ƙoƙari mai yawa a cikin ikkilisiya kanta domin a kau da tasirin ma’aikatan da suka tsaya kamar katangar dutsen granite gāba da gaskiyar da Allah yake aikowa mutanensa, sai duniya ta kasance a cikin duhu gwargwadon hali.”

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.

> “Allah ya nufa cewa masu tsaro su tashi, kuma da murya guda su shelanta tabbataccen saƙo, suna ba ƙaho sauti tabbatacce, domin dukan mutane su yi gaggawar zuwa matsayinsu na aiki kuma su taka rawarsu cikin babban aikin. Sa’an nan kuma haske mai ƙarfi, mai tsabta na wancan mala’ikan da yake saukowa daga sama yana da iko mai girma, da ya cika duniya da ɗaukakarsa. Mun ja da shekaru a baya; kuma waɗanda suka tsaya cikin makanta suka kuma hana ci gaban saƙon nan take da Allah ya nufa ya fito daga taron Minneapolis kamar fitila mai ƙonewa, suna bukatar su ƙasƙantar da zukatansu a gaban Allah su gani kuma su fahimta yadda aikin ya sami cikas ta wurin makantar hankalinsu da taurin zuciyarsu.” Manuscript Releases, juzu’i na 14, 107–111.

What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”

Mene ne ya haifar da jagoranci irin wannan, wanda ya nuna irin bayyananniyar tawaye a 1888, har ’Yar’uwa White ta kwatanta shi da tawayen Kora, Datan da Abiram? Ba shakka amsar tana cikin tawayen 1863, wanda ya shirya hanya ga abin da aka gaya wa Ezekiyel zai zama ma fi girman ƙazamai. Kin amincewa da “sau bakwai,” na Leviticus ashirin da shida, tare da shigar da jadawali na jabu, zai haifar da wajabcin tsayawa kan jabun 1863. Saboda haka, Miller zai kalli lu’ulu’unsa suna watsewa ana kuma rufe su da tarkace da jabun lu’ulu’u da tsabar kuɗi. Karin maganar duniya ta ce, “masu nasara ne suke rubuta tarihi.”

Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.

Ko da yake ba su ne masu nasara a zahiri ba, waɗanda suke jagorantar cocin Adventist na Laodicea sun ɓata lokaci da ƙoƙari wajen gina wani labarin tarihi da yake ɗaukaka ƙara ta tawaye cikin ƙarni huɗu, a wani yunƙuri na sanya wannan tawaye a wani haske da yake nesa ƙwarai da ainihin tarihin da mala’ikun sama suka rubuta. Sake fasalin tarihi wata alama ce ta musamman ta ’yan Jesuit na Cocin Katolika, kuma gyaran tarihi ya kasance sana’a kuma hanyar kasuwanci ta masana tarihin Adventist na Laodicea. Abin da ake rubutawa a waɗannan kwanaki daga bakin “masana tarihi” na Adventist na Laodicea game da zaman Babban Taron Minneapolis misali ne na ƙwarai na gyaran tarihi.

There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.

Wataƙila akwai kaɗan daga cikin ’yan tawaye na wancan taron da daga baya suka tuba, amma abin da ya zama banda ga ƙa’ida ba ya warware ƙa’idar. An umarci ’Yar’uwa White ta zauna ta kuma rubuta abin da ya faru a taron, domin ana maimaita tawayen Kora, Datan da Abiram. Ga masana tarihin Adventist su gina shaidar a kan ko an fahimci saƙon adalci ta wurin bangaskiya ko ba a fahimce shi ba; ko an ƙi shi ko ba a ƙi shi ba, ko kuma daga baya aka karɓe shi, wannan kaucewa ce daga shaidar wahayi game da tawaye wanda Kora, Datan da Abiram suka kasance misalinsa.

Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?

A cikin waɗannan ’yan tawaye uku, wa ne tarihin Musa ya nuna cewa daga baya ya tuba, aka kuma karɓe shi ya sāke shiga cikin jagoranci tare da Musa?

> “Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.

> “Kora, babban ruhin da ke jagorantar wannan motsi, Balawi ne, daga gidan Kohat, kuma ɗan’uwa ne ga Musa ta wajen dangi; mutum ne mai iyawa da tasiri. Ko da yake an naɗa shi domin hidimar alfarwa, ya fara rashin gamsuwa da matsayinsa, ya kuma yi kwaɗayin ɗaukakar aikin firist. Ba da aikin firistanci ga Haruna da gidansa, wanda a dā kan koma ga ɗan fari na kowace iyali, ya haifar da kishi da rashin gamsuwa, kuma na ɗan lokaci Kora yana ɓoye yana hamayya da ikon Musa da Haruna, ko da yake bai kuskura ya aikata wani buɗaɗɗen aiki na tawaye ba. A ƙarshe ya ƙulla wannan mugunyar manufa ta kifar da ikon mulki da na addini gaba ɗaya. Bai rasa masu goyon baya ba. Kusa da tantunan Kora da Kohatawa, a gefen kudu na alfarwa, akwai sansanin kabilar Rubainu, tantunan Datan da Abiram, shugabanni biyu na wannan kabila, suna kusa da na Kora. Waɗannan shugabanni kuwa nan da nan suka shiga cikin shirye-shiryensa na son girma. Da yake su zuriyar ɗan farin Yakubu ne, suka yi iƙirarin cewa ikon mulki na farar hula nasu ne, suka kuma ƙudura su raba ɗaukakar aikin firist da Kora.”

> “The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.

> Yanayin ji da motsin zuciya a cikin jama’a ya yi wa nufin Kora tagomashi. Cikin ɗacin baƙin cikin rashin cikar begensu, shakkuwansu na dā, kishi, da ƙiyayyarsu sun sāke dawowa, kuma kuma gunaguninsu ya sāke karkata ga shugabansu mai haƙuri. Isra’ilawa kullum suna rasa ganin gaskiyar cewa suna ƙarƙashin jagorancin Allahntaka. Sun manta cewa Mala’ikan alkawari shi ne shugabansu marar ganuwa, cewa, a ɓoye da ginshiƙin girgije, gabanin Kristi ya riga ya tafi a gabansu, kuma daga gare Shi ne Musa ya karɓi dukan umarninsa.

> “They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.

> “Ba su yarda su miƙa kai ga wannan mummunan hukunci ba cewa dole ne dukansu su mutu a cikin jejin; saboda haka kuwa suna shirye su riƙa kama kowane irin hujjar karya don su gaskata cewa ba Allah ba ne, amma Musa ne yake jagorantarsu kuma shi ne ya furta hallakarsu. Mafi kyawun ƙoƙarin mutumin da ya fi kowa tawali’u a duniya bai iya kwantar da rashin biyayyar wannan jama’a ba; kuma ko da yake alamomin fushin Allah sabili da dāɗaɗɗen taurin kansu na baya suna nan har yanzu a gabansu cikin gurɓatattun sahunsu da ƙarancin adadinsu, ba su sa darasin a zuciya ba. Suka sāke fāɗawa cikin jaraba.” Patriarchs and Prophets, 395, 396.

Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.

Adventisancin Laodiceya ya fara ne a shekara ta 1856, kuma a shekara ta 1863 ya zama cocin Adventist na Laodiceya da aka yi wa rajista bisa doka. Kamar yadda aka riga aka tattauna a cikin rubuce-rubucen da suka gabata, babu wata shaidar hurarru da ke nuna cewa Laodiceya za ta taɓa samun ceto. Ba za ta iya samun ceto ba sai ta tuba daga yanayinta, ta kuma karɓi ƙwarewar da Filadelfiya ke wakilta. Laodiceya jama'a ce da ake yi wa shari'a, ta wurin a tofar da ita daga bakin Ubangiji. A matsayin cocin Laodiceya, hurarren wahayi ya bayyana cewa an ƙaddara cocin ta yi ta yawo a cikin jeji kamar yadda Isra'ila ta dā ta yi.

Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.

Wane daga cikin ’yan tawaye na Isra’ila ta dā ne ya yi yawo cikin jeji har shekara arba’in, sa’an nan ya shiga Ƙasar Alƙawari? Ko rai guda ba haka ta kasance ba, kuma yawonsu ya kasance alama ta annabci ta yawon Isra’ila ta zamani.

The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.

Tawayen Korah, Dathan da Abiram (wanda ya kasance misalin tawayen 1888), ya ta’allaka ne a kan rashin yardarsu su karɓi hukuncin da aka zartar a kan jama’a, wanda ya ƙaddara musu su yi yawo a jeji na tsawon shekara arba’in. Tawayen 1888 kuwa, ya ta’allaka ne a kan ƙin amincewar shugabanci da furucin da ya ayyana su a matsayin Laodicea, kuma ya ƙaddara musu su yi yawo a jeji na ƙarin shekaru masu yawa saboda rashin biyayyarsu.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Saƙon da aka ba mu ta bakin A. T. Jones da E. J. Waggoner, saƙon Allah ne ga ikkilisiyar Laodicea, kuma kaito ya tabbata ga duk wanda yake ikirarin ya gaskata gaskiya amma duk da haka bai nuna wa waɗansu haskoki da Allah ya bayar ba.” The 1888 Materials, 1053.

The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.

Tsofaffin maza, waɗanda ya kamata su zama masu tsaron mutanen a shekara ta 1888, sun gaskata cewa su “mawadata ne kuma sun ƙaru da dukiya”. Za mu yi la’akari da abin da ya haifar da wannan yanayi kafin shekara ta 1888, a labari na gaba.

> “My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.

> “Raina ya yi baƙin ciki ƙwarai da ganin yadda cikin sauri waɗansu da suka sami haske da gaskiya za su karɓi ruɗin Shaiɗan, su kuma ƙasaitu da tsarkin ƙarya. Sa’ad da mutane suka juya baya ga alamomin iyaka da Ubangiji ya kafa domin mu fahimci matsayarmu kamar yadda aka nuna a cikin annabci, suna tafiya ne ba su san inda za su dosa ba.”

> “I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.

> “Ina tambaya ko tawaye na gaskiya yana da magani ko kuwa a’a. Ku yi nazari cikin Patriarchs and Prophets a kan tawayen Kora, Datan, da Abiram. Wannan tawaye ya bazu, ya ƙunshi fiye da mutum biyu. Mutane ɗari biyu da hamsin na shugabannin taro ne suka jagorance shi, mashahuran mutane. Ku kira tawaye da sunansa na gaskiya, ku kuma kira ridda da sunanta na gaskiya, sa’an nan ku yi la’akari da cewa an rubuta labarin kwarewar mutanen Allah na dā da dukan siffofinsa masu ƙyama da aminci domin ya shiga cikin tarihi. Nassi ya bayyana cewa, ‘An rubuta waɗannan abubuwa … domin gargaɗinmu, mu da ƙarshen duniya ya riske mu.’ Kuma idan maza da mata waɗanda suke da sanin gaskiya suka rabu ƙwarai da Babban Jagoransu har su ɗauki babban jagoran ridda su kuma kira shi Almasihu Adalcinmu, wannan kuwa saboda ba su nutse sosai cikin ma’adinan gaskiya ba. Ba sa iya rarrabe ma’adini mai daraja daga abu marar amfani.”

> “Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.

> “Ku karanta gargaɗin da aka bayar a yalwace cikin Maganar Allah game da annabawan ƙarya waɗanda za su shigo da bidi’unsu, kuma, in mai yiwuwa ne, su ruɗi zaɓaɓɓu kansu. Tare da waɗannan gargaɗai, me ya sa ikilisiya ba ta bambanta na ƙarya da na gaskiya ba? Waɗanda aka ruɗe ta kowace hanya haka ya kamata su ƙasƙantar da kansu a gaban Allah, su kuma tuba da gaskiya, domin an karkatar da su cikin sauƙi ƙwarai. Ba su rarrabe muryar Makiyayi na gaskiya da ta baƙo ba. Bari dukan masu irin wannan su sāke duba wannan babi na ƙwarewarsu.”

> “For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’

> “Fiye da rabin ƙarni Allah yana ba mutanensa haske ta wurin shaidun Ruhunsa. Bayan dukan wannan lokaci, yanzu ya rage ga wasu ’yan mutane kaɗan da matansu su kawar wa dukan ikkilisiyar masu bi ruɗin, suna shelanta Mrs. White a matsayin maƙaryaciya kuma mai ruɗi? ‘Ta ’ya’yansu za ku san su.’”

> “Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.

> “Waɗanda za su iya yin biris da dukan shaidu da Allah ya ba su, su kuma mai da waccan albarka ta zama la’ana, ya kamata su yi rawar jiki domin lafiyar rayukansu. Za a kawar da maƙallin fitilarsu daga wurinsa sai dai idan sun tuba. An zagi Ubangiji. An bar mizanin gaskiya, na saƙonnin mala’ika na fari, na biyu, da na uku, yana jan ƙasa a cikin ƙura. Idan aka bar masu tsaro suna ɓatar da mutane ta irin wannan hanya, Allah zai ɗora wa waɗansu rayuka alhakin rashin kaifin basira wajen gane irin abincin da ake ba garkensa.”

> “Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.

> “An yi ridduɗai, kuma Ubangiji ya bari al’amura na irin wannan su ɓullo a dā domin ya nuna yadda mutanensa za su iya ruɗuwa cikin sauƙi sa’ad da suka dogara ga maganganun mutane maimakon su binciki Nassosi da kansu, kamar yadda manyan Bereyawa suka yi, domin su ga ko waɗannan abubuwa haka suke. Kuma Ubangiji ya bari abubuwa na irin wannan su faru domin a ba da gargadi cewa irin waɗannan abubuwa za su auku.”

> “Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’

> “Tawaye da ridda suna cikin ainihin iskar da muke shaƙa. Lalle ne za mu kamu da tasirinsu, sai dai idan mu, ta wurin bangaskiya, muka rataya rayukanmu marasa taimako ga Kristi. Idan mutane ake sauƙin ruɗarsu haka yanzu, ta yaya za su tsaya sa’ad da Shaiɗan zai kwaikwayi Kristi, ya kuma yi mu’ujizai? Wa zai kasance ba tare da karkarwa ba saboda ɓatattun wakilcinsa a lokacin—yana ikirarin shi ne Kristi alhali kuwa Shaiɗan ne kawai yake ɗaukar kamannin Kristi, kuma a fili yana aikata ayyukan Kristi? Me zai hana mutanen Allah su ba da amincinsu ga kiristocin ƙarya? ‘Kada ku bi su.’”

> “The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.

> “Dole ne a fahimci koyaswar sarai. Maza waɗanda aka karɓa su yi wa’azin gaskiya dole ne su kasance a kafaffe; sa’an nan jirginsu zai tsaya daure a kan guguwa da hadari, domin angar ne yake riƙe da su da ƙarfi. Ruɗe-ruɗen za su ƙaru, kuma ya wajaba mu kira tawaye da sunansa na gaskiya. Dole ne mu tsaya sanye da dukan makamai. A cikin wannan gwagwarmaya ba mutane kaɗai muke fuskanta ba, amma shugabanci da ikoki. Gwagwarmayarmu ba da nama da jini ba ce. A karanta Afisawa 6:10–18 da kyau kuma da tasiri a cikin ikkilisiyoyinmu.” Notebook Leaflets, 57, 58.

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