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# The Book of Daniel - Number Eighty-Three

Littafin Daniyel - Lamba Tamanin da Uku

The Four Generations of Laodicean Adventism: Unraveling the Escalating Abominations

Tsararraki Huɗu na Adventism ɗin Laodikiya: Fallasa Ƙaruwar Abubuwan Ƙyama

Author

Jeff Pippenger

Published

February 16, 2024

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Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.

Babi na takwas na Ezekiyel ya gabatar da ƙazamai guda huɗu masu ƙaruwa, waɗanda suke wakiltar tsararraki huɗu na Adventisancin Laodikiya. Tawayen 1863 ya haifar da jabun abin da ya yi kama da alluna biyu na Habakkuk, kamar yadda Haruna ya ƙera wani jabun surar kishi, ta wurin maruƙinsa na zinariya, a daidai lokacin da Allah yake ba Musa alluna biyu na Dokoki Goma. Da zarar Adventisancin Laodikiya ya fara aikin kawar da gaskiyar ginshiƙai, kamar yadda aka wakilta a mafarkin William Miller, sai shugabancin tsarar farko suka fara ƙin ikon Littafi Mai Tsarki, sa’an nan kuma Ruhun Annabci. Tawayen ya ƙaru har ya kai matsayin da ruhaniyancin Kellogg (pantheism) ya shiga cikin tarihinsu ɗan kaɗan kafin 1888.

At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.

A lokacin tawaye na 1888, sihirin ruhaniya da dakunan hotuna na Ezekiyel suka wakilta ya kai wani matsayi inda aka ƙi manzannin Minneapolis, da annabiya, har ma da Ruhu Mai Tsarki.

> “We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.

> “Mun gani a cikin ƙwarewarmu cewa sa’ad da Ubangiji ya aiko hasken haskoki daga ƙofar buɗaɗɗiya ta haikali zuwa ga mutanensa, Shaiɗan yakan tayar da tunanin mutane da yawa. Amma ƙarshe bai riga ya zo ba. Za a sami waɗanda za su yi tsayayya da hasken kuma su danne waɗanda Allah ya mai da su hanyoyinsa domin sadar da haske. Abubuwan ruhaniya ba a gane su ta ruhaniya. Masu tsaro ba su yi tafiya daidai da tanadin Allah da yake buɗewa ba, kuma ainihin saƙo da manzannin da aka aiko daga sama ana raina su.”

> “There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.

> “Daga wannan taro za su fita wasu mutane da suke da’awar sun san gaskiya, alhali kuwa suna tattarawa a kan rayukansu tufafin da ba a saka su a mashin ɗinkin sama ba. Ruhun da suka karɓa a nan za su tafi da shi tare da su. Ina rawar jiki saboda makomar aikinmu. Waɗanda ba su miƙa kai a wannan wuri ga shaidar da Allah ya bayar ba za su yi yaƙi da ’yan’uwansu waɗanda Allah yake amfani da su. Za su sa al’amari ya yi wuya ƙwarai, sa’ad da dama za su zo inda za su iya ci gaba da irin wannan yaƙi da suka riga suka tsunduma a cikinsa har yanzu. Waɗannan mutanen za su sami damammaki da za su tabbatar musu cewa sun kasance suna yaƙi da Ruhu Mai Tsarki na Allah. Wasu za su gamsu; amma wasu kuwa za su manne ƙwarai ga nasu ruhu. Ba za su mutu ga kai ba, su bari Ubangiji Yesu ya shigo cikin zukatansu. Za a ƙara yaudararsu ƙwarai da gaske, har ba za su iya bambance gaskiya da adalci ba. A ƙarƙashin wani ruhu dabam, za su nemi su ɗora wa aikin wani salo da Allah ba zai amince da shi ba; kuma za su yi ƙoƙarin aiwatar da halayen Shaidan ta wajen karɓar iko a kan tunanin mutane, ta haka kuma su mallaki aikin Allah da manufarsa.

> “Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.

> “Da a ce ’yan’uwanmu sun yi azumi, sun yi addu’a, kuma sun ƙasƙantar da zukatansu a gaban Allah a wannan taro, suka kuma zauna cikin natsuwa domin su binciki Nassosi tare, da Allah ya sami ɗaukaka. Amma ruhin son zuciya da aka kawo zuwa wancan taro ya rufe ƙofa ga mafi yalwar albarkar Allah, kuma waɗanda suke da wannan ruhin ba za su kasance a matsayi mai kyau don su ga haske ba sai sun tuba a gaban Allah kuma suka sami wani fahimta na yadda suka kusan yin wulaƙanci ga Ruhu Mai Tsarki da kuma kasancewa da wani ruhu dabam.” The 1888 Materials, 832.

After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.

Bayan 1888, Sister White ta ce “ta yi rawar jiki saboda makomar” ikkilisiyar Allah da aikinsa. Ta ga cewa taron zai haifar da ci gaba da yaƙin ruhaniya a tsakanin mutanen da suke shugabannin Adventism na Laodiceya, kuma gardamar game da “the daily,” hujja ce cewa annabce-annabcenta sun cika a kan wannan tsara ɗin kanta. A lokacin nan aka ci gaba da yaƙi ta wurin mutanen da ba su “miƙa kai ga shaidar da Allah ya bayar” don tabbatar da “saƙo da manzanni da aka aiko daga sama,” kuma waɗannan mutanen suka yi yaƙi da “Ruhun Allah Mai Tsarki.” Tsara ta biyu ta tsaya tana kallo yayin da gidan bugawa da sanitariyum suka ƙone ƙurmus da wutar shari’ar Allah.

> “Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.

> “A yau na karɓi wasiƙa daga Dattijo Daniells game da hallakar ofishin Review ta wurin wuta. Ina baƙin ciki ƙwarai sa’ad da nake la’akari da wannan babban asara ga aikin. Na san cewa dole wannan ya zama lokaci mai tsanani ƙwarai ga ’yan’uwa da ke kula da aikin da kuma ga ma’aikatan ofishin. Ina shan wahala tare da dukan waɗanda ake wahalar da su. Amma ba ni yi mamakin wannan labari mai baƙin ciki ba, gama a cikin wahayoyin dare na ga wani mala’ika yana tsaye da takobi kamar na wuta a miƙe a kan Battle Creek. Wata rana kuma, da rana tsaka, alƙalami yana hannuna, sai na rasa hayyacina, kuma ya zama mini kamar wannan takobin harshen wuta yana juyawa da farko zuwa wata hanya sannan kuma zuwa wata. Bala’i ya zama kamar yana bin bala’i, domin an wulakanta Allah ta wurin dabarun mutane na ɗaukaka da kuma girmama kansu.”

> “This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.

> “A safiyar nan an zuga ni cikin addu’a ta gaske cewa Ubangiji ya jagoranci dukan waɗanda suke da alaƙa da ofishin Review and Herald su yi bincike da ƙwazo, domin su ga a ina ne suka yi watsi da saƙonni masu yawa da Allah ya bayar.

> “Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’

> “Wani lokaci da ya shige, ’yan’uwa a ofishin Review suka nemi shawara ta game da gina wani sabon gini. A lokacin na ce idan waɗanda suke goyon bayan ƙara wani gini ga ofishin Review and Herald suna da abin da zai faru a gaba a shimfiɗe a gabansu, idan kuwa za su iya ganin abin da zai kasance a Battle Creek, da ba za su yi wata tambaya ba game da gina wani gini a can. Allah ya ce: ‘An rena maganata; ni kuma zan juya, in kifar.’”

> “At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.

> “A Babban Taron da aka gudanar a Battle Creek a shekara ta 1901, Ubangiji ya ba mutanensa tabbaci cewa yana kira ga gyara. An tabbatar wa zukata laifi, an taɓa kuma zukata; amma ba a yi aiki mai zurfi ba. Da a lokacin nan zukata masu taurin kai sun karye cikin tuba a gaban Allah, da an ga ɗaya daga cikin manyan bayyanuwar ikon Allah mafi girma da aka taɓa gani. Amma ba a girmama Allah ba. Ba a saurari shaidun Ruhunsa ba. Mutane ba su rabu da ayyukan da suke cikin sarai adawa da ƙa’idodin gaskiya da adalci ba, waɗanda ya kamata a riƙa kiyaye su a koyaushe cikin aikin Ubangiji.

> “The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.

> “Saƙonnin zuwa ga ikkilisiyar Afisa da kuma zuwa ga ikkilisiyar da ke Sardis an maimaita mini su sau da yawa daga wurin Wanda yake ba ni umarni domin mutanensa. ‘Ka rubuta wa mala’ikan ikkilisiyar Afisa; Waɗannan abubuwa in ji Shi wanda yake riƙe da taurari bakwai a hannunsa na dama, wanda yake tafiya a tsakiyar fitilu na zinariya bakwai; Na san ayyukanka, da wahalarka, da haƙurinka, da yadda ba za ka iya jure wa masu mugunta ba: ka kuma gwada waɗanda suke cewa su manzanni ne, alhali kuwa ba haka ba ne, ka same su maƙaryata ne: ka kuma yi jurewa, kana da haƙuri, kuma saboda sunana ka yi aiki tuƙuru, ba ka kuma gaji ba. Amma ina da ɗan abin zargi a kanka, domin ka bar ƙaunarka ta farko. Saboda haka ka tuna daga inda ka fāɗi, ka tuba, ka kuma yi ayyukan farko; in ba haka ba zan zo maka da sauri, in kuma kawar da fitilarka daga wurinta, sai dai idan ka tuba.’ Ru’ya ta Yohanna 2:1–5.”

> “‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.

> “‘Ka rubuta wa mala’ikan ikkilisiyar da ke Sardis cewa; Ga abin da Mai Ruhu bakwai na Allah da taurari bakwai yake faɗa; Na san ayyukanka, cewa kana da suna kamar kana da rai, alhali kuwa matacce ne kai. Ka farka, ka ƙarfafa abubuwan da suka rage, waɗanda kuma suke gab da mutuwa: gama ban sami ayyukanka cikakku a gaban Allah ba. Saboda haka ka tuna yadda ka karɓa ka kuma ji, ka riƙe da ƙarfi, ka tuba. To, in kuwa ba za ka farka ba, zan zo a kanka kamar ɓarawo, kuma ba za ka san wane sa’a zan zo a kanka ba.’ Ru’ya ta Yohanna 3:1–3.”

> “We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.

> “Muna ganin cikar waɗannan gargadin. Ba a taɓa cika Nassosi da tsanani fiye da yadda aka cika waɗannan ba.”

> “Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.

> “Mutane za su iya gina gine-gine mafi tsattsauran tsara, masu kariya daga wuta, amma taɓawa guda ɗaya ta hannun Allah, tartsatsi guda ɗaya daga sama, zai shafe dukan mafaka.”

> “It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.

> “An yi tambaya ko ina da wata shawara da zan bayar. Na riga na ba da shawarar da Allah ya ba ni, da bege na hana fāɗuwar takobin wuta wanda yake rataye a kan Battle Creek. Yanzu kuwa abin da nake tsoro ya faru—labarin ƙonewar ginin Review and Herald ya zo. Da wannan labari ya iso, ban ji mamaki ba, kuma ban sami wata magana da zan yi ba. Abin da na yi ta faɗi daga lokaci zuwa lokaci cikin gargaɗi bai yi wani tasiri ba sai dai ya ƙara taurare waɗanda suka ji, kuma yanzu abin da kawai zan iya faɗi shi ne: Ina baƙin ciki ƙwarai, baƙin ciki sosai, cewa ya zama dole wannan bugun ya zo. An ba da isasshen haske. Da a ce an yi aiki da shi, da ba a buƙaci ƙarin haske ba.” Testimonies, juzu’i na 8, 97–99.

The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.

Tsara ta biyu na Adventism ba nasara ba ce, kuma cikin cikar annabcin Ezekiyel sura ta takwas, tawayen ya ci gaba ne kawai da ƙaruwa.

> “By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.

> “Ta wurin saƙonnin da aka rubuta, da kuma ta wurin wuta, Ubangiji ya bayyana cewa yana son mutanensa su fice daga Battle Creek. Allah ya taimake mu mu ji muryarsa. Ashe ba ya nufin kome a gare mu cewa manyan cibiyoyinmu guda biyu a Battle Creek wuta ta shafe su? Kuna iya cewa, ‘Amma sabon Sanitarium ɗin yana da marasa lafiya da yawa.’ I, haka ne; amma ko da a ce akwai marasa lafiya dubban-dubban a can, wannan ba zai zama hujja ba don goyon bayan mutanenmu su gina gidaje a Battle Creek su kuma zauna a can.

> “Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.

> “Jarabobi suna ƙaruwa. Mutane suna ƙin hasken da Allah ya aiko cikin Shaidun Ruhunsa, kuma suna zaɓen ƙirƙirar kansu da shirye-shiryen kansu. Shin mutane za su ci gaba da raba kansu daga Allah? Dole ne ya bayyana rashin jin daɗinsa a hanya mafi bayyane fiye da yadda ya riga ya yi ne?” Pamphlets, SpTB06, 45.

Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.

Mutane suna “zaɓan abin da ƙirƙirarsu ta kawo da kuma nasu shirye-shirye,” kamar yadda dattawa saba’in a cikin ɗakunan siffofi na Ezekiel sura ta takwas suka wakilta, waɗanda suka yi shela cewa, “Ubangiji ba ya ganinmu.” Ubangiji ya tashe wata annabiya, ya kuma ba ta “wahayoyi a fili” har daidai shekaru arba’in, wato har zuwa 1884. Ya ɗora sa hannunsa a kan wannan baiwa, domin shi ne ya ba da ita, shi kuma ya ƙare ta a cikin wani birni mai suna Portland, kuma ya ba da ita na tsawon shekaru arba’in. Kafin kaɗan a daina “wahayoyi a fili,” tsofaffin mutanen suka fara raunana ikon Littafi Mai Tsarki da Ruhun Annabci a shekarun 1881 da 1882. Sai “wahayoyin a fili” suka ƙare a 1884, kuma cikin shekaru huɗu aka maimaita tawayar Korah, Dathan da Abiram a Babban Taron 1888.

The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.

Tawayen shekara ta 1888 ya haifar da ƙarin tsanantar tawaye, wanda ya ga sa hannun Allah kai tsaye cikin tarihin Adventism na Laodicea sa’ad da Ya ƙone aikin bugu da kuma aikin kiwon lafiya. Duk da haka, waɗannan hukunce-hukuncen kai tsaye ba su hana tawayen da yake gudana ba. A shekara ta 1919, an gudanar da Taron Littafi Mai Tsarki, inda ɗaya daga cikin manyan ‘yan tawaye na ƙarni na biyu, William Warren Prescott, malamin tauhidi da aka horar a jami’o’in Furotesta masu ridda, shi ne jagora na farko wajen tura ra’ayin Shaidan wanda ya yi ikirarin cewa “the daily,” yana wakiltar aikin Kristi a Wuri Mai Tsarki, ya gabatar da jerin jawabai.

History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.

Tarihi ya nuna cewa a wancan taron Littafi Mai Tsarki na shekara ta 1919, Prescott ya gabatar da bishara wadda ta ƙunshi cire kowace ƙa’ida ta saƙon annabci na Milleriyawa. Har ma ya yi ƙoƙarin cire kwanaki dubu biyu da ɗari uku, amma bai iya yin hakan ba. Duk da haka, ya gabatar da bishara wadda gaba ɗaya ba ta da fahimtocin annabci na Milleriyawa. An ƙi bishararsa a taron, amma duk da haka waɗannan shugabanni makafi suka yanke shawarar ɗaukar jerin gabatarwarsa su gina su cikin wani littafi mai take, The Doctrine of Christ. Wannan littafin ya zama alamar isowar ƙarni na uku na Adventism ɗin Laodicea.

The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.

Littafin yana wakiltar wani bishara dabam da bisharar Milleriyawa ta Habakkuk sura ta biyu, kuma Bulus ya sanar da mu cewa wata bishara dabam ba bishara ba ce ko kaɗan.

> I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.

> Ina mamaki ƙwarai da gaske cewa da wuri haka kuka juya daga wurin wanda ya kira ku cikin alherin Almasihu zuwa wani bishara dabam: wadda ba wata dabam ba ce; sai dai akwai waɗansu da suke tayar muku da hankali, suna kuma son karkatar da bisharar Almasihu. Amma ko da mu, ko mala’ika daga sama, ya yi muku wa’azin wata bishara dabam da abin da muka yi muku wa’azi a kai, to la’ananne ya tabbata a kansa. Kamar yadda muka faɗa a dā, haka nake sāke faɗi yanzu, in wani ya yi muku wa’azin wata bishara dabam da wadda kuka karɓa, to la’ananne ya tabbata a kansa. Galatiyawa 1:6–9.

The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.

An wakilci tsara ta uku na Adventism da abin ƙyama na uku na Ezekiyel, inda matan suke kuka domin Tammuz. Tammuz wani abin bauta ne na Mesopotamiya da ake dangantawa da haihuwa da kuma zagayowar tsiro-tsire. A wasu lokuta ana nuna Tammuz a matsayin makiyayi ko saurayi, ana kuma danganta shi da sauyin yanayi da kuma bunƙasar amfanin gona. Mutuwar Tammuz da tashinsa daga matattu daga baya, an ɗaure su da kalandar noma. Bisa ga tatsuniyar, Tammuz zai mutu ko ya ɓace a cikin watannin bazara, abin da ake ɗauka a matsayin wakilcin bushewar tsiro-tsire a lokacin zafi da rashin ruwa. Kukan domin Tammuz wata al’adar makoki ce da ta ƙunshi yin makoki saboda mutuwa ko ɓacewar Tammuz a cikin watannin bazara, sannan kuma a biyo baya da farin ciki saboda tashinsa daga matattu, wanda yake nuna sabuntawar tsiro-tsire da rayuwar noma.

Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.

Makoki saboda Tammuz yana wakiltar saƙon ruwan sama na ƙarshe na ƙarya, wanda shi ne abin da bisharar W. W. Prescott ta wakilta. Cire harsashin annabci, wanda ya fara a cikin tawaye na 1863, ya kai wani matsayi a 1919, har Adventism na Laodiceya ya ƙyale a kafa bisharar ƙarya. Wannan bisharar ƙarya ta ginu ne gaba ɗaya bisa tsarin aikin Furotestantocin da suka yi ridda. Babban mai tsara ta na asali shi ne W. W. Prescott, kuma kamar yadda yake ga William Miller, bisharar mutanen biyu ta ta’allaka ne a kan fahimtarsu ta asali game da “na kullum,” a cikin littafin Daniyel. Duka bisharorin biyu ana wakiltarsu a cikin nassin 2 Tasalonikawa inda Miller ya fara gano cewa “na kullum,” yana wakiltar arna. A cikin nassin akwai wani rukuni da Miller yake wakilta, waɗanda suke karɓar gaskiyar da Bulus ya gabatar, da kuma wani rukuni dabam waɗanda ba su da ƙaunar gaskiya.

One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.

A cikin kwanaki na ƙarshe, wani rukuni, wanda Miller yake wakilta, yana “ganewa” kuma yana karɓar ruwan sama na ƙarshen lokaci, yayin da wani rukuni dabam, wanda Prescott yake wakilta, yana karɓar ruɗi mai ƙarfi. Ruɗi mai ƙarfi da suke karɓa yana ginuwa ne a kan bishara ta ƙarya, wadda ko kaɗan ba bishara ba ce, kuma tana bayyana saƙon ƙarya na ruwan sama na ƙarshen lokaci. Saboda haka, ƙazanta ta uku ta Ezekiyel ita ce matan (ikklisiyoyin Adventism na Laodikiya), suna kuka domin Tammuz. Hawayensu na lokacin bazara (ruwan sama), za su haifar da ’ya’yan girbi.

The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.

Bambancin da ke tsakanin nau’o’i biyu na saƙon ruwan sama na ƙarshe ya mamaye Littafi Mai Tsarki da Ruhun Annabci. Littafi Mai Tsarki ya maimaita bayyana cewa ana hana ruwan sama ga jama’a marasa biyayya.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.

> Sun ce, In wani mutum ya sallami matarsa, ta kuwa tafi daga gare shi, ta zama ta wani mutum dabam, zai sāke komawa gare ta ne? Ashe, wannan ƙasa ba za ta ƙazantu ƙwarai ba? Amma ke, kin yi karuwanci da masoya masu yawa; duk da haka ki komo gare ni, in ji Ubangiji. Ki ɗaga idanunki zuwa wurare masu tsawo, ki duba inda ba a kwanta da ke ba. A kan hanyoyi kin zauna kina jiransu, kamar Balarabe a jeji; kin kuwa ƙazantar da ƙasar da karuwancinki da muguntarki. Saboda haka aka hana ruwan sama, ba kuwa a sami ruwan damina na ƙarshe ba; kina da goshin karuwa, kin ƙi jin kunya. Irmiya 3:1–3.

Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.

Adventism na Laodicea ya fara yin karuwanci a shekara ta 1863, kuma tun daga wancan lokaci aka riƙe ruwan sama. Suna ƙin jin kunyar tawaye nasu, kuma wannan rashin tawali’u yana haifar da goshi irin na karuwa, kuma karuwar annabcin Littafi Mai Tsarki ita ce papacy. A tsara ta uku ne ake kammala aikin ƙarshe na shirya sujada ga alamar karuwar Roma. Shirye-shiryen tsara ta huɗu ana kammala su ne a tsara ta uku, ta wurin saƙon ƙarya na ruwan sama na ƙarshen zamani. Kamar yadda tawayin 1863, da tawayin 1888, da tawayin 1919 suke daidaitu da 11 ga Satumba, 2001, domin lokacin da gine-ginen Birnin New York suka rushe a lokacin ne mala’ika mai ƙarfi na Ru’ya ta Yohanna sha takwas ya sauko, kuma sahihin ruwan sama na ƙarshen zamani ya fara.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Ruwan sama na ƙarshen lokaci zai sauko a kan mutanen Allah. Mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, Afrilu 21, 1891.

When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.

Sa’ad da ruwan sama na ƙarshe ya fara, dattawan tsohuwar Adventism ta Laodicea ba za su gane shi a matsayin ruwan sama na ƙarshe ba, domin an cusa musu koyarwa ta saƙon ƙarya game da ruwan sama na ƙarshe, wanda Ezekiyel ya wakilta da mata suna makoki domin Tammuz, kuma a aikace a matsayin saƙon salama da kwanciyar hankali.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Waɗanda kaɗai suke rayuwa daidai da hasken da suke da shi ne za su karɓi haske mafi girma. Sai dai in muna ci gaba kowace rana cikin bayyana ayyukan kyawawan halayen Kirista masu aiki, ba za mu gane bayyanuwar Ruhu Mai Tsarki a cikin ruwan sama na ƙarshe ba. Mai yiwuwa yana sauka a kan zukata duk kewaye da mu, amma ba za mu iya ganewa ko karɓarsa ba.” Testimonies to Ministers, 507.

It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.

Ba zai yiwu ba ga masu tsaron jama’a su gane zuwan ruwan sama na ƙarshe, domin bishararsu ta ƙarya game da ruwan sama na ƙarshe na ƙarya ta ƙi amincewa da yiwuwar kowace irin bayyanuwar ikon Allah kamar yadda ya kasance a zamanai na dā.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “Za a sami wani abin al’ajabi na bayyanuwar ikon Allah a cikin ikkilisiyoyi, amma ba zai yi aiki a kan waɗanda ba su ƙasƙantar da kansu a gaban Ubangiji ba, kuma ba su buɗe ƙofar zuciya ta wurin furtawa da tuba ba. A cikin bayyanuwar wancan iko da ke haskaka duniya da ɗaukakar Allah, za su ga wani abu ne kawai wanda, cikin makancinsu, suke tsammani mai haɗari ne, wani abu da zai tayar musu da tsoro, kuma za su ƙarfafa kansu domin su yi tsayayya da shi. Domin Ubangiji ba ya aiki bisa ga ra’ayoyinsu da tsammaninsu, za su yi hamayya da aikin. ‘Me ya sa,’ in ji su, ‘ba za mu san Ruhun Allah ba, alhali mun daɗe cikin aikin nan shekaru masu yawa?’—Domin ba su amsa gargadi da roƙe-roƙen saƙonnin Allah ba, sai dai suka nace suna cewa, ‘Ni mai arziki ne, na ƙaru da dukiya, kuma ba ni da bukatar kome.’ Baiwa, dogon gogewa, ba za su mai da mutane tashoshin haske ba, sai idan sun miƙa kansu ƙarƙashin haskoki masu ɗaukaka na Ranar Adalci, kuma an kira su, an zaɓe su, an kuma shirya su ta wurin baiwar Ruhu Mai Tsarki. Sa’ad da mutanen da ke mu’amala da abubuwa masu tsarki suka ƙasƙantar da kansu ƙarƙashin hannun Allah mai ƙarfi, Ubangiji zai ɗaga su. Zai mai da su mutane masu ganewa—mutane masu arziki cikin alherin Ruhunsa. Za a ga halayensu masu ƙarfi na son kai, da taurinsu, cikin hasken da ke haskakawa daga Haske na duniya. ‘Zan zo gare ka da sauri, in kuma kawar da fitilarka daga wurinta, sai dai idan ka tuba.’ Idan kuka nemi Ubangiji da dukan zuciyarku, za a same shi a gare ku.” Review and Herald, December 23, 1890.

The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.

Dattawan da ake magana a kansu a Ezekiyel sura ta takwas, sun karɓi bisharar salama da kwanciyar hankali a shekara ta 1919, kuma sa’ad da ranar 11 ga Satumba, 2001 ta zo, an bayyana ’ya’yan wannan tawaye mai ƙaruwa cikin gazawarsu na gane isowar ruwan sama na ƙarshe. A cikin tarihin da ya fara a lokacin ƙarshe a 1989, Allah ya maimaita motsin Millerite dalla-dalla kamar yadda yake. Miller alama ce ta Iliya, kuma Iliya ya faɗa wa Ahab da tsananin tabbaci cewa ba za a yi ruwan sama ba, sai dai bisa ga maganar Iliya.

We will continue our consideration of the third generation of Adventism in the next article.

Za mu ci gaba da nazarinmu game da ƙarni na uku na Adventism a maƙala ta gaba.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Rukuni waɗanda ba sa jin baƙin ciki saboda ja-baya ta ruhaniya tasu, kuma ba sa makoki saboda zunuban waɗansu, za a bar su ba tare da hatimin Allah ba. Ubangiji ya ba da umarni ga manzanninsa, mutanen da ke da makaman kisa a hannuwansu: ‘Ku bi bayansa ta cikin birnin, ku kashe: kada idanunku su yi rangwame, 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; ku kuma fara daga Wurina Mai Tsarki. Sa’an nan suka fara daga dattawan da suke a gaban gidan.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “A nan muna ganin cewa ikilisiya—haikalin Ubangiji—ita ce ta fara jin bugun fushin Allah. Tsofaffin maza, waɗanda Allah ya ba su babban haske, kuma waɗanda suka tsaya a matsayin masu tsaron bukatun ruhaniya na mutanen, sun ci amanar amincin da aka danƙa musu. Sun ɗauki matsayi cewa ba lalle ne mu sa ran mu’ujizai da bayyanannen bayyana ikon Allah kamar a dā ba. Zamani ya canja. Waɗannan kalmomi suna ƙarfafa rashin bangaskiyarsu, sai su ce: Ubangiji ba zai yi alheri ba, kuma ba zai yi mugunta ba. Yana da jinƙai ƙwarai da zai hukunta mutanensa da shari’a. Ta haka ne, ‘Salama da lafiya’ ya zama kukan mutanen da ba za su ƙara ɗaga muryarsu kamar ƙaho ba domin su nuna wa mutanen Allah laifofinsu da kuma gidan Yakubu zunubansu. Waɗannan karnukan bebaye da ba su son yin haushi su ne waɗanda za su ji adalcin ɗaukar fansa na Allah da aka tsokane. Maza, ’yan mata, da ƙananan yara duk suna hallaka tare.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Abubuwan ƙyama waɗanda masu aminci suke nishi suna kuka a kansu su ne kawai waɗanda idanu masu iyaka za su iya hangowa, amma mafi muni nesa ba kusa ba daga cikin zunubai, waɗanda suka tayar da kishin Allah mai tsarki kuma tsabtatacce, ba a bayyana su ba. Babban Mai-binciken zukata ya san kowane zunubi da masu aikata mugunta suka yi a ɓoye. Waɗannan mutane suna kaiwa ga jin kansu amintattu cikin yaudare-yaudarensu, kuma saboda dogon haƙurinsa sukan ce Ubangiji ba ya gani, sa’an nan kuma su yi kamar ya bar duniya. Amma Zai tonu munafuncinsu, kuma Zai buɗe a gaban waɗansu waɗannan zunuban da suka yi taka-tsantsan ƙwarai wajen ɓoye wa.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Babu wani fifiko na matsayi, daraja, ko hikimar duniya, babu wani matsayi a cikin tsattsarkan ofishi, da zai kiyaye mutane daga yin hadayar ƙa’ida sa’ad da aka bar su ga nasu zukata masu yaudara. Waɗanda aka ɗauka a matsayin masu cancanta da adalci sun tabbatar da kansu a matsayin jagororin ridda da misalai na halin ko-in-kula da kuma cin zarafin jinƙan Allah. Muguwar tafarkinsu ba zai ƙara jurewa ba, kuma cikin fushinsa Yana mu’amala da su ba tare da jinƙai ba.”

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Da ƙin yarda ne Ubangiji yake janye kasancewarsa daga waɗanda aka albarkace su da babban haske kuma waɗanda suka ji ikon kalma wajen yi wa waɗansu hidima. A dā su bayinsa masu aminci ne, waɗanda aka yi wa tagomashi da kasancewarsa da shiriyarsa; amma suka rabu da Shi suka kuma kai waɗansu cikin kuskure, sabili da haka aka sa su ƙarƙashin rashin yardar Allah.” Testimonies, juzu’i na 5, 211, 212.

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