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# The Book of Daniel - Number Seventy-One

Littafin Daniyel — Lamba Ta Saba’in da Ɗaya

The Prophetic Tapestry: Unveiling the Four Abominations of Ezekiel Chapter Eight and Their Significance in the Modern Era

Ɗinkin Annabci: Bayyana Ƙazantattu Huɗu na Ezekiyel Babi na Takwas da Muhimmancinsu a Zamanin Yanzu

Author

Jeff Pippenger

Published

February 4, 2024

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The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.

Abubuwa masu ƙyama huɗu na Ezekiel sura ta takwas suna wakiltar tsararraki huɗu na Isra’ila ta zamani, kuma farkon Isra’ila ta zamani an yi masa alama da farkon Isra’ila ta dā. Duk waɗannan tarihohin farko guda biyu suna ba da shaida ga ƙarshen Isra’ila ta zamani a dokar Lahadi mai zuwa nan ba da daɗewa ba. Farkon Isra’ila guda biyu, wato ta dā a zahiri da ta zamani a ruhaniya, tarihin farkon masarautar arewacin Isra’ila ne yake ba su shaida yayin da ta rabu da Yahuda.

When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.

Sa’ad da Isra’ila ta dā ta kafa ɗan marakin zinariya, sun fito ne daga Masar kwanan nan cikin cikar annabcin da ya nuna cewa Allah zai mai da su mulki. Labarin Yerobowam, sarkin farko na mulkin arewacin Isra’ila, ya ƙunshi ainihin waɗannan halaye. Yerobowam ya tsere zuwa Masar daga fushin Sulemanu. An ba shi alkawarin annabci cewa za a naɗa shi sarki a kan goma daga cikin kabilu goma sha biyu, ta bakin annabi Ahija. Kafin annabcin ya cika, Yerobowam zai tsere zuwa Masar domin ya sa tazara tsakaninsa da Sulemanu, har sai da Sulemanu ya mutu.

> And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

> Sai ya zama a wancan lokaci, sa’ad da Yerobowam ya fita daga Urushalima, annabi Ahiyah mutumin Shilo ya same shi a hanya; kuwa ya yafa wa kansa sabuwar riga; su biyu kaɗai kuwa suke a cikin fili. Sai Ahiyah ya kama sabuwar rigar da ke jikinsa, ya yage ta gida goma sha biyu. Sa’an nan ya ce wa Yerobowam, “Ka ɗauki kanka gida goma; gama haka Ubangiji, Allah na Isra’ila, ya ce, ‘Ga shi, zan ƙwace mulkin daga hannun Sulemanu, in ba ka kabilu goma. (Amma zai sami kabila ɗaya saboda bawa na Dawuda, da kuma saboda Urushalima, birnin da na zaɓa daga cikin dukan kabilun Isra’ila:) Domin sun yashe ni, suka yi sujada ga Ashtoret allahiyar Sidoniyawa, da Kemosh allahn Mowabawa, da Milkom allahn ’ya’yan Ammon, ba kuwa su yi tafiya cikin hanyoyina ba, su aikata abin da yake daidai a idanuna, su kiyaye ƙa’idodina da hukunce-hukuncena, kamar yadda Dawuda ubansa ya yi. Duk da haka ba zan ƙwace dukan mulkin daga hannunsa ba; amma zan sa shi ya zama shugaba dukan kwanakin ransa saboda Dawuda bawana, wanda na zaɓa, domin ya kiyaye umarnaina da ƙa’idodina. Amma zan ƙwace mulkin daga hannun ɗansa, in ba ka shi, wato kabilu goma. Kuma ga ɗansa zan ba kabila ɗaya, domin Dawuda bawana ya kasance yana da fitila kullum a gabana a Urushalima, birnin da na zaɓa mini domin in sa sunana a can.’”

> And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.

> “Ni kuma zan ɗauke ka, za ka yi mulki bisa ga dukan abin da ranka yake so, za ka kuwa zama sarki a kan Isra’ila. Kuma zai kasance, in za ka saurara ga dukan abin da na umarce ka da shi, ka yi tafiya cikin hanyoyina, ka kuma aikata abin da yake daidai a gabana, ka kiyaye ƙa’idodina da umarnaina, kamar yadda Dawuda bawana ya yi; to, ni zan kasance tare da kai, in gina maka tabbataccen gida, kamar yadda na gina wa Dawuda, in kuma ba ka Isra’ila. Kuma saboda wannan zan wahalar da zuriyar Dawuda, amma ba har abada ba.” Saboda haka Sulemanu ya nemi ya kashe Yerobowam. Sai Yerobowam ya tashi, ya gudu zuwa Masar, wurin Shishak sarkin Masar, ya kuwa kasance a Masar har mutuwar Sulemanu. Sauran ayyukan Sulemanu fa, da dukan abin da ya aikata, da hikimarsa, ba a rubuce suke a cikin littafin ayyukan Sulemanu ba? Lokacin da Sulemanu ya yi mulki a Urushalima bisa dukan Isra’ila kuwa shekaru arba’in ne. Sai Sulemanu ya kwanta tare da kakanninsa, aka binne shi a birnin Dawuda ubansa; Rehobowam ɗansa kuwa ya yi mulki a madadinsa. 1 Sarakuna 11:28–43.

At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.

A mutuwar sarki Sulemanu, masarautar za ta rabu, kuma Yarobowam zai zama sarki a kan kabilu goma na arewa, sai ɗan Sulemanu, Rehobowam, ya zama sarki a Urushalima. Kafin rabuwar kabilun ta faru, ya wajaba Yarobowam ya fito daga Masar.

> And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.

> Sai Rehobowam ya tafi Shekem, gama dukan Isra’ila sun zo Shekem domin su naɗa shi sarki. Sai ya faru, da Yerobowam ɗan Nebat, wanda har yanzu yana Masar, ya ji labarin hakan, (gama ya gudu daga gaban sarki Sulemanu, Yerobowam kuwa yana zaune a Masar;) sai suka aika a kira shi. Sai Yerobowam da dukan taron Isra’ila suka zo, suka yi wa Rehobowam magana, suna cewa, Mahaifinka ya sa karkiyarmu ta yi tsanani: yanzu fa ka sauƙaƙa wahalar hidimar mahaifinka, da kuma nauyin karkiya mai nauyi wadda ya ɗora mana, mu kuwa za mu bauta maka. Sai ya ce musu, Ku tafi har kwana uku, sa’an nan ku sāke dawowa wurina. Sai mutanen suka tafi. 1 Sarakuna 12:1–5.

The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.

Labarin yadda Rehoboam ya yi wauta a cikin kwanaki uku ɗin nan yana ɗora laifi a kan rashin hikimarsa na ƙin shawarwarin dattawan, amma an riga an yi annabcin rarrabuwar kabilun, saboda haka da lalle hakan zai faru ta wata hanya ko wata. Yana da muhimmanci a lura a nan domin wani maƙala na gaba cewa an fayyace tsarin rarrabuwar musamman da “kwanaki uku.” Mulkokin nan biyu suka sāke zama mulki ɗaya a cikin tarihin Millerites, kuma sa’ad da kabilun arewa da na kudu suka zama mulki ɗaya a cikin tarihin Millerite, wato lokacin zuwan mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu. Waɗannan mala’iku uku a cikin tarihin Millerite an misalta su ta kwanaki ukun shawarar Rehoboam. Waɗannan shekaru arba’in da shida lokacin da mala’iku ukun suka iso daga 1798 har zuwa 1844, su ma su ne kwanaki ukun alama, waɗanda Almasihu ya faɗa a Yohanna sura ta biyu cewa za a buƙace su domin Ya tā da haikali da aka rushe, amma wannan ɓangaren na binciken domin wani maƙala na gaba ne.

When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.

Sa’ad da Rehoboam ya yi shelarsa ta wauta a ƙarshen kwanaki uku, sai aka raba masarautun.

> So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.

> Sa’ad da dukan Isra’ila suka ga cewa sarki bai saurare su ba, sai jama’a suka amsa wa sarkin, suka ce, Wane rabo ne muke da shi a wurin Dawuda? Ba mu da gādo kuma a wurin ɗan Yesse: ku koma alfarwanku, ya Isra’ila; yanzu ka kula da gidanka, ya Dawuda. Haka Isra’ila suka tafi zuwa alfarwansu. Amma game da ’ya’yan Isra’ila waɗanda suke zaune a biranen Yahuza, Rehobowam ya yi mulki a kansu. Sa’an nan sarki Rehobowam ya aiki Adoram, wanda yake kula da haraji; sai dukan Isra’ila suka jejjefe shi da duwatsu har ya mutu. Saboda haka sarki Rehobowam ya gaggauta hawa keken yaƙinsa domin ya tsere zuwa Urushalima. Haka Isra’ila suka tayar wa gidan Dawuda tawaye har wa yau. Sai ya zama, da dukan Isra’ila suka ji cewa Yerobowam ya komo, sai suka aika suka kira shi zuwa taro, suka naɗa shi sarki bisa dukan Isra’ila: babu wanda ya bi gidan Dawuda sai kabilar Yahuza kaɗai. 1 Sarakuna 12:16–20.

The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.

An cika annabcin cewa za a ba Yarobowam mulki, kuma an cika shi a lokacin da ya fito daga Masar. Saboda kishin cewa Wurin Tsarkin Allah yana cikin birnin Urushalima, birnin da Allah ya zaɓa domin ya sa sunansa a can, sai Yarobowam ya himmatu wajen ƙirƙirar kwaikwayon Wurin Tsarkin, da firistoci, da hidimar bauta da aka ƙaddara a yi su a Urushalima kaɗai. Aikin Yarobowam na kafa tsarin bautar ƙarya a cikin ƙabilu goma na arewa, daidai yake kai tsaye da tawayen Haruna da ɗan maraƙin zinariya; saboda haka kuwa yana ba da wani ƙarin shaida, ba ga dokar Lahadi mai zuwa nan ba kaɗai, har ma ga tawayen 1863.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Sai Yarobowam ya ce a zuciyarsa, Yanzu mulkin zai koma gidan Dawuda: idan mutanen nan suka haura su miƙa hadaya a cikin gidan Ubangiji a Urushalima, to, zuciyar mutanen nan za ta sāke komawa ga ubangijinsu, wato Rehobowam sarkin Yahuza; za su kuwa kashe ni, su sāke komawa ga Rehobowam sarkin Yahuza. Saboda haka sarki ya yi shawara, ya kuwa yi 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. Ya sa ɗaya a Betel, ɗayan kuma ya sa a Dan. Wannan abu kuwa ya zama zunubi: gama mutane suka tafi su yi sujada a gaban ɗayan, har zuwa Dan. Ya kuma yi haikalin masujadan tuddai, ya naɗa firistoci daga mafi ƙanƙancin mutanen, waɗanda ba daga cikin ’ya’yan Lawi suke ba. Yarobowam kuma ya kafa idi a wata na takwas, a rana ta goma sha biyar ga watan, kamar idi wanda yake a Yahuza, ya kuwa miƙa hadaya a kan bagaden. Haka ya yi a Betel, yana miƙa hadaya ga maruƙan da ya yi: ya kuma sa a Betel firistocin masujadan tuddai waɗanda ya yi. Saboda haka ya miƙa hadaya a kan bagaden da ya yi a Betel a rana ta goma sha biyar ga wata na takwas, wato a watan da ya ƙirƙira daga zuciyarsa; ya kuma kafa idi ga ’ya’yan Isra’ila; ya miƙa hadaya a kan bagaden, ya ƙone turare. 1 Sarakuna 12:26–33.

Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.

Tawayen Yerobowam yana ba da wani ƙarin layin gaskiya da za a shimfiɗa a kan tawayen Haruna, tawayen ƙahon Furotesta a shekara ta 1863, da tawayen ƙahon Jamhuriyya a dokar Lahadi mai gabatowa nan ba da daɗewa ba; kuma ta yin haka, yana faɗaɗa shaidar annabci. A cikin tawayen ɗan maruƙan zinariya na Haruna, Ubangiji ya canja hanyar da aka naɗa domin zaɓen firistoci.

Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.

Kafin tawayen nan, ɗan fari na kowace kabila ne za a sa ya zama cikin firistoci. Amma a tawayen ɗan maraƙin zinariya na Haruna, kabilar Lawi kaɗai ce ta tsaya tare da Musa. Saboda wannan dalili, Allah ya canja hanyar da ya ƙaddara ta samar da maza domin aikin firistoci, kuma daga wannan lokaci iyalin Lawi kaɗai ne za su zama firistoci.

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.

> Sa’ad da Musa ya ga cewa mutanen suna tsirara; (gama Haruna ya barsu tsirara domin kunyarsu a gaban maƙiyansu;) sai Musa ya tsaya a ƙofar sansanin, ya ce, Wa yake a gefen Ubangiji? bari ya zo gare ni. Dukan ’ya’yan Lawi kuwa suka taru gare shi. Sai ya ce musu, Ga abin da Ubangiji Allah na Isra’ila ya faɗa, Kowane mutum ya ɗaura takobinsa a gefensa, ku shiga ku fita daga ƙofa zuwa ƙofa cikin dukan sansanin, ku kashe kowane mutum ɗan’uwansa, da kowane mutum abokinsa, da kowane mutum maƙwabcinsa. ’Ya’yan Lawi kuwa suka yi bisa ga maganar Musa: a ranar nan kuwa, kusan mutane dubu uku daga cikin mutanen suka faɗi. Fitowa 32:25–28.

Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.

Yerobowam ya ƙirƙiro kamannin aikin da Allah ya aikata a cikin tawaye na Haruna sa’ad da Allah ya tashe wani sabon firistoci daga kabilar Lawi, gama Yerobowam “ya naɗa firistoci daga cikin mafi ƙanƙantar mutane, waɗanda ba daga ’ya’yan Lawi ba ne.” Tawayen da ya faru a farkon mulkin kabilu goma na arewa yana da daidaito da tawayen Haruna da wawaye masu rawa. Tawayen ya faru ne bayan fitowa daga Masar, a cikar wata annabci da ta yi alkawarin za a kafa mulki. A cikin duka biyun an kafa wani sabon firistoci, wanda ya kasance canji daga tsarin da ya gabata na zaɓen firistoci.

Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.

An sake maimaita tawaye na ɗan marakin zinariya na Haruna, amma Yerobowam ya ninka shi, gama ya yi ’yan maraku biyu na zinariya ya kuma sanya su a birane biyu. Birnin Dan yana wakiltar dabarun mulki, domin Dan yana nufin “yin shari’a”; birnin Betel kuma yana wakiltar dabarun coci, domin Betel yana nufin “gidan Allah”. ’Yan marakun zinariyar suna da irin wannan alamar kamar ɗan marakin Haruna, amma tare da ƙarin shaida na haɗin kan Coci da Jiha kamar yadda biranen biyu suka wakilta. Ɗan maraki shi ne mafificin nau’in hadayar arna, saboda haka yana wakiltar jujjuyayyen hadayar Almasihu. Zinariya alama ce ta Babila, kuma ɗan marakin siffar dabba ne. Kamar yadda Haruna ya kafa ranar bautar ƙarya, haka Yerobowam ma ya kafa idi, ya kuma tabbatar da cewa ranar idin ba ta yi daidai da lokacin bautar gaskiya a Urushalima ba.

All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.

Dukan abubuwan da suka ƙunshi dokar Lahadi mai zuwa nan ba da jimawa ba an wakilta su a cikin shaidar tawayen Yarobowam; hadayar ƙarya (ɗan maraƙi), Almasihu na ƙarya (bagaden), siffar dabbar (haɗuwar Ikilisiya da Jiha), ranar bauta ta ƙarya (Lahadi), da kuma firistanci na bogi.

The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.

Farkon Isra’ila ta dā, farkon kabilu goma na arewa a matsayin masarauta, da farkon Adventism duk suna ɗauke da abubuwan annabci iri ɗaya, kuma tare suna fayyace abubuwan annabci na dokar Lahadi mai zuwa nan ba da daɗewa ba. Isra’ila ta dā ta fito daga kangin Masar, Yerobowam ya fito daga Masar inda ya gudu domin ya tsere wa tsanantawar Sulemanu, kuma Adventism na Millerite ya fito ne kwanan nan daga kangin papacy.

The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.

An kafa firistancin Lawi ne a lokacin tawayen Haruna, aka kuma kafa jabun firistanci na mafi ƙasƙancin mutane a cikin shaidar Jeroboam, kuma sa’ad da Ubangiji ya shiga alkawari da Adventism ɗin Millerite, bisa ga Bitrus, Millerites sun kasance “tsara zaɓaɓɓe, firistanci na sarauta, al’umma mai tsarki, jama’a ta musamman; domin ku shelanta yabon wanda ya kira ku daga duhu zuwa haskensa mai banmamaki.” Hasken da aka kira Millerites zuwa gare shi shi ne hasken jauharan Miller da aka wakilta a kan alluna biyu na Habakkuk waɗanda aka yi musu alama a tarihin tawayen Haruna ta wurin alluna biyu na Dokoki Goma. Duhun da aka kira su su fito daga cikinsa shi ne Zamunan Duhu na mulkin papacy, waɗanda aka yi musu alama ta wurin duhun bautar Masar.

When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.

Sa’ad da Almasihu ya sāke ɗaga haikalin da arna da kuma papanci suka tattake, ya yi haka cikin shekaru arba’in da shida daga 1798 zuwa 1844. Sa’ad da ya gama gina haikalin, sai, a matsayin Manzon Alkawari, ya zo nan da nan zuwa haikalinsa a ranar 22 ga Oktoba, 1844, domin ya riga ya gina haikalin da aka tattake kuma aka rushe, kuma ya kuma tsarkake wani firistoci da ƙabilar Lawi ta wakilta.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

> Amma wa zai iya jure ranar zuwansa? kuma wa zai tsaya sa’ad da ya bayyana? gama yana kama da wutar mai tace ƙarafa, kuma kamar sabulun masu wanki: Kuma zai zauna kamar mai tacewa da mai tsarkake azurfa: kuma zai tsarkake ’ya’yan Lawi, ya kuma tsarkake su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da Urushalima za ta zama abin faranta wa Ubangiji rai, kamar a zamanin dā, kuma kamar a shekarun da suka shuɗe. Malachi 3:2–4.

On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.

A ranar 22 ga Oktoba, 1844, Kristi ya zo haikalinsa ba zato ba tsammani, ya kuma shiga alkawari da wani jama’a da firistancin Lawiyawa ya wakilta; duk da haka, zuwa shekara ta 1863, sun maimaita tawayen Haruna, kuma firistancin Millerite ya sauya zuwa firistancin Laodicea, kamar yadda firistancin Yerobowam ya wakilta, na mafi ƙasƙancin mutane, da kuma wawaye masu rawa na Haruna. Amma shaidar tawayen Yerobowam tana da wata shaida mafi girma game da tawayen 1863. Sa’ad da Yerobowam ya ƙaddamar da tsarin bautarsa na ƙarya, an aiko wani annabi daga Urushalima domin ya tsawata wa tawayen Yerobowam, kamar yadda aka misalta da jagorantar Adventism na Millerite zuwa ga karɓar Asabar ta Dokoki Goma a matsayin ranar hutawa.

When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.

Sa’ad da Adventism ya karɓi hasken mala’ika na uku da kuma haikalin, sun wakilci tsawatawa ga waɗancan Furotesta da suka ƙi ƙarin hasken buɗewar abin da aka hatimce wanda ya fara a lokacin ƙarshe a shekara ta 1798. Kamar yadda Isra’ila ta dā ta manta da Asabar a lokacin bautarta a Masar, haka ma ikkilisiya a jeji ta manta da Asabar a lokacin da shekara ta 1798 ta zo. Ƙarin hasken saƙon lokacin shari’a da Millerites suka kawo daga ƙarshe ya kai ga haikalin da kuma dokar Allah.

That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.

Wannan haske ya iso a ranar 22 ga Oktoba, 1844, kuma ya wakilci tsawata wa bautar ƙarya ga waɗanda aka kira su fito gaba ɗaya daga cikin koyarwar ƙarya ta Katolika. Bautar rana ita ce alamar ikon Katolika a kan ikkilisiyoyin da suka komo cikin turakarta. Wannan tsawatawar tana wakiltuwa a lokacin ƙaddamar da tsarin bautar ƙarya na Yerobowam.

> And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.

> Sai Yerobowam ya kafa idi a wata na takwas, a rana ta goma sha biyar ga watan, kamar idi wanda yake a Yahuza, ya kuma miƙa hadaya a kan bagaden. Haka ya yi a Betel, yana miƙa hadaya ga maruƙan da ya yi; ya kuma sa a Betel firistocin masujadai waɗanda ya yi. Saboda haka ya miƙa hadaya a kan bagaden da ya yi a Betel a rana ta goma sha biyar ga wata na takwas, wato a watan da ya ƙirƙira daga zuciyarsa; ya kuma kafa idi ga ’ya’yan Isra’ila; ya miƙa hadaya a kan bagaden, ya kuma ƙone turare. Ga shi kuwa, wani mutumin Allah ya zo daga Yahuza zuwa Betel bisa ga maganar Ubangiji; Yerobowam kuwa yana tsaye kusa da bagaden domin ya ƙone turare. Sai ya yi kira gāba da bagaden bisa ga maganar Ubangiji, ya ce, Ya bagade, bagade, ga abin da Ubangiji ya faɗa: Ga shi, za a haifi ɗa ga gidan Dawuda, sunansa Yosiya; a kanka kuwa zai miƙa firistocin masujadai waɗanda suke ƙona turare a kanka, kuma za a ƙone ƙasusuwan mutane a kanka. Kuma ya ba da alama a wannan rana, yana cewa, Wannan ita ce alamar da Ubangiji ya faɗa; ga shi, bagaden zai tsage, tokar da take a kansa kuma za a zubar. Sai ya faru, sa’ad da sarki Yerobowam ya ji maganar mutumin Allah, wanda ya yi kira gāba da bagaden a Betel, sai ya miƙo hannunsa daga kan bagaden, yana cewa, Ku kama shi.

> And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.

> Sai hannunsa, wadda ya miƙa a kansa, ta bushe, har ya kasa janyota ya mayar da ita gare shi. Bagaden ma ya tsage, toka kuma ta zube daga bagaden, bisa ga alamar da mutumin Allah ya bayar ta wurin maganar Ubangiji. Sai sarki ya amsa ya ce wa mutumin Allah, Ka roƙi fuskar Ubangiji Allahnka yanzu, ka kuma yi mini addu’a, domin hannuna ya sāke warkewa. Sai mutumin Allah ya roƙi Ubangiji, hannun sarkin kuma ya sāke komawa gare shi, ya zama kamar dā. Sai sarki ya ce wa mutumin Allah, Zo gida tare da ni, ka wartsake kanka, ni kuma zan ba ka lada. Amma mutumin Allah ya ce wa sarki, Ko da za ka ba ni rabin gidanka, ba zan shiga tare da kai ba, ba kuwa zan ci gurasa ko in sha ruwa a wannan wuri ba: gama haka aka umarce ni ta wurin maganar Ubangiji, ana cewa, Kada ka ci gurasa, kada ka sha ruwa, kada kuma ka komo ta hanyar da ka bi ka zo. Saboda haka ya tafi ta wata hanya dabam, bai kuma komo ta hanyar da ya bi ya zo Betel ba. 1 Sarakuna 12:32–13:10.

Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.

Tare da tawayen maruƙan zinariya a cikin shaidar Haruna da Yerobowam, ainihin kaddamar da ƙaryataccen tsarin bauta da Yerobowam ya kafa yana ƙunshe a cikin shaidarsa. Wannan kaddamarwa tana wakiltar bambanci tsakanin bautar da ya kamata a gudanar a Urushalima da kuma tsarin jabun Yerobowam. Daga 1798 har zuwa 1844, Ubangiji ya fito da mutanensa daga duhun mulkin paparoma zuwa cikin hasken annabci mai banmamaki wanda mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu suka wakilta. Ikklisiyoyin Furotesta sun ƙi wannan haske, kuma ta wurin yin haka suka zama ’ya’yan Katolika a shekara ta 1844.

Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.

Bautar da Yerobowam ya kafa ta kasance alamar tsarin bautar Katolika, kuma a cikin labarinsa mulkin arewacin Isra’ila yana wakiltar tsarin ƙarya na Katolika wanda Furotestocin tarihin Millerite suka zaɓa su ci gaba da kasancewa a cikinsa. Alamar wannan tsarin ita ce bautar rana.

The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.

Budurwai masu aminci da hikima waɗanda suka shiga cikin Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, sun wakilci tsautawa ga Furotestoci waɗanda a lokacin suka sāke komawa ƙarƙashin tasirin Katolika, kuma suka zama ’ya’yan Roma. A cikin ƙaddamar da ƙagaggen tsarin sujada na Yerobowam, wani annabi ya zo daga Yahuda ya tsautawa Yerobowam; ta haka yana zama kwatanci na budurwai masu aminci waɗanda suka shiga cikin Wuri Mafi Tsarki kuma aka bishe su su gane dokar Allah. Labarin wannan annabin da tsautawarsa ga Yerobowam yana da matuƙar ba da haske sa’ad da ake la’akari da tawayar shekara ta 1863, duk da haka, labarin yana bukatar ya jira har sai an sa ƙarshe tare da farko.

The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.

Farkon tsohuwar Isra’ila, mulkin Yerobowam, da Isra’ila ta zamani duk suna daidaita da juna, kuma tare suke bayar da shaidu uku game da ƙarshen dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku, a dokar Lahadi mai zuwa nan ba da daɗewa ba. Masu aminci na Adventism na Millerite a ranar 22 ga Oktoba, 1844, suka zama ainihin ƙahon Furotesta na dabbar ƙasa, kuma sun aikata haka a cikin tarihin da ya fara a lokacin ƙarshe a shekara ta 1798. Shekara ta 1798 ita ce farkon masarauta ta shida ta annabcin Littafi Mai Tsarki, wato, Amurka, da kuma kafuwar ainihin ƙahon Furotesta na Adventism a cikin Amurka. A wannan tarihin farawa akwai wakilcin tarihin ƙarshe na Amurka, gama Yesu kullum yana misalta ƙarshen abu da farkon abu.

The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.

Shaidun farko uku na dā, na zamani, da na Isra’ilar Yerobowam suna misalta ƙarshen dabbar ƙasa, amma akwai kuma wani ƙarshen dabam da ya wajaba a shimfiɗa tun da fari kafin a gabatar da shaidar annabin da ya zo daga Yahuza ya kuma tsawata wa Yerobowam. Tarihin ƙarshen da ya kamata a haɗa shi ne ƙarshen masarautun arewa da kudu na Isra’ila kamar yadda annabi Ezekiyel ya wakilta.

It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.

Bai kamata a manta ba cewa abin da muke fayyacewa a yanzu shi ne, tawayen 1863 ya sami alama ta farko ta ƙyamar da aka ambata a cikin Ezekiel sura ta takwas, wato siffar kishi. Da zarar mun yi bayani kan ƙarshen mulkokin arewa da kudu kamar yadda Ezekiel ya wakilta, za mu sami hujjoji fiye da isa don tabbatar da cewa tawayen 1863 an kwatanta shi ta wurin tawayen Haruna da Yerobowam, kuma cewa yana nuna farkon na farkon tsara huɗu na Adventism na Laodicea.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:

> Maganar Ubangiji ta sake zuwa gare ni, tana cewa, Ƙari ga haka, kai ɗan mutum, ka ɗauki sanda ɗaya, ka rubuta a kai, Domin Yahuza, da kuma domin ’ya’yan Isra’ila abokansa: sa’an nan ka ɗauki wani sanda, ka rubuta a kai, Domin Yusuf, sandar Ifraimu, da kuma domin dukan gidan Isra’ila abokansa: Ka kuma haɗa su ɗaya da ɗaya su zama sanda ɗaya; za su kuwa zama ɗaya a hannunka. Kuma sa’ad da ’ya’yan mutanenka za su yi magana da kai, suna cewa, Ashe, ba za ka nuna mana abin da kake nufi da waɗannan ba? Ka ce musu, Ga abin da Ubangiji Allah yana faɗa; Duba, zan ɗauki sandar Yusuf, wadda take a hannun Ifraimu, da kabilan Isra’ila abokansa, in haɗa su da ita, wato da sandar Yahuza, in mai da su sanda ɗaya, za su kuwa zama ɗaya a hannuna. Kuma sandunan da ka rubuta a kansu za su kasance a hannunka a gaban idanunsu. Ka kuma ce musu, Ga abin da Ubangiji Allah yana faɗa; Duba, zan ɗauki ’ya’yan Isra’ila daga cikin al’ummai, inda suka tafi, in tattara su daga ko’ina, in kawo su cikin ƙasarsu ta kansu:

> And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Zan mai da su al’umma ɗaya a cikin ƙasar, a kan duwatsun Isra’ila; sarki ɗaya kuma zai zama sarki a kansu duka; ba za su ƙara zama al’ummai biyu ba, ba kuma za a ƙara raba su zuwa mulkoki biyu ba har abada. Ba kuma za su ƙara ƙazantar da kansu da gumakansu ba, ko da abubuwan banƙyamarsu, ko da wani daga cikin laifofinsu; amma zan cece su daga dukan mazaunansu, inda suka yi zunubi, in tsarkake su: haka za su zama mutanena, ni kuma zan zama Allahnsu. Dauda bawana kuma zai zama sarki a kansu; dukansu kuma za su sami makiyayi ɗaya: za su kuma yi tafiya cikin shari’o’ina, su kiyaye farillaina, su aikata su. Za su kuwa zauna a ƙasar da na ba Yakubu bawana, inda kakanninku suka zauna; za su kuwa zauna a cikinta, su da ’ya’yansu, da ’ya’yan ’ya’yansu har abada: Dauda bawana kuma zai zama yarimansu har abada. Ƙari ga haka zan yi musu alkawarin salama; zai zama alkawari na har abada tare da su: zan kafa su, in ƙara yawaita su, in sa Wuri Mai Tsarkina a tsakiyarsu har abada abadin. Alfarwata kuma za ta kasance tare da su: i, ni zan zama Allahnsu, su kuma za su zama mutanena. Al’ummai kuwa za su sani cewa ni Ubangiji ne nake tsarkake Isra’ila, sa’ad da Wuri Mai Tsarkina zai kasance a tsakiyarsu har abada abadin. Ezekiel 37:15–28.

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