Article

# Littafin Yowel da Ikilisiyar Adventist ta Kwana ta Bakwai ta Laodikiya - Lamba ta Huɗu

Lamba ta Hudu

Author

Jeff Pippenger

Published

December 7, 2025

Formats

PDF
Word

A cikin Ishaya ashirin da takwas, an wakilci “masu ba’a waɗanda suke mulki” a “Urushalima” a matsayin “mashayan Ifraimu,” kuma a matsayin “rawanin girman kai.” “Rawani” yana wakiltar jagoranci, kuma “girman kai” yana wakiltar halin Shaidan.

An bambanta mashaya da ragowar (“sauran”) waɗanda suka zama “rawanin” ɗaukakar Allah, gama a lokacin ruwan sama na ƙarshen lokaci Ubangiji yana kafa “mulkin” ɗaukakarsa kamar yadda aka misalta da yadda Ya kafa “mulkin alheri” a kan gicciye. Mulkin alheri a kan gicciye yana misalta mulkin ɗaukaka a lokacin dokar Lahadi. Ruwan sama na ƙarshen lokaci ya fara a ranar 9/11 sa’ad da shafe hatimin dubu ɗari da arba’in da huɗu ya fara, tare da shari’ar masu rai.

> “Na ga cewa dukan abubuwa suna dubawa da tsananin kulawa kuma suna miƙa tunaninsu ga rikicin da yake gab da aukawa a gabansu. Dole ne zunuban Isra’ila su tafi zuwa ga shari’a tun da fari. Kowane zunubi dole ne a furta shi a Wuri Mai Tsarki, sa’an nan aikin zai ci gaba. Dole ne a yi wannan yanzu. Ragowar a lokacin wahala za su yi kuka, Allahna, Allahna, don me Ka yashe ni?”

> “Ruwan sama na ƙarshe yana zuwa bisa waɗanda suke tsarkaka—sa’an nan duk za su karɓe shi kamar yadda ya kasance a dā.

> “Sa’ad da mala’ikun huɗu suka saki, Almasihu zai kafa mulkinsa. Ba wanda zai karɓi ruwan sama na ƙarshe sai waɗanda suke yin dukan abin da za su iya. Almasihu zai taimake mu. Kowa zai iya yin nasara ta wurin alherin Allah, ta wurin jinin Yesu. Dukan sama tana da sha’awa cikin aikin. Mala’iku suna da sha’awa.” Spalding and Magan, 3.

Haka kuma an wakilta iskokin nan huɗu na Ru’ya ta Yohanna ta wurin Ishaya a matsayin iska mai tsanani wadda aka tsayar a ranar iskar gabas, kamar yadda mala’iku huɗu suke riƙe da iskokin rikici huɗu na Ru’ya ta Yohanna. ’Yar’uwa White ta bayyana iskokin huɗu a matsayin “dokì mai fushi yana neman kubcewa” wanda ke kawo “mutuwa da hallaka.” Ana sakin iskokin huɗu ne a hankali a hankali, farawa daga 9/11, sa’an nan a ƙara tsananta su ƙwarai a lokacin dokar Lahadi, sa’an nan kuma a sake su gaba ɗaya sa’ad da lokacin jarrabawar ɗan Adam ya rufe.

## An Saki kuma An Ƙuntata

Ƙaho na bakwai, wanda shi ne kuma masifa ta uku, wanda yake shelar cikar asirin Allah, an busa shi ta annabci a 9/11 sa’ad da aka saki Musulunci, sannan daga baya George W. Bush ya ƙuntata shi ta annabci bayan 9/11. Uwar Musulunci, Hajara, mahaifiyar Isma’ilu, alama ce ta ƙuntatawa da sakewa. Saratu ce ta sake ta domin ta yi ciki da Ibrahim saboda Saratu; sa’an nan kuma saboda kishi Saratu ta ƙuntata mata, abin da ya sa Hajara ta gudu, har mala’ikan ya hana Hajara ci gaba da gudu ya kuma gaya mata ta koma. Bayan haihuwar Ishaku, saɓanin Hajara da Saratu ya ci gaba har Ibrahim ya kori baiwar, ta haka kuma ya ɗora mata wani sabon ƙuntatawa.

An sake su mala’iku huɗu na Musulunci a farkon annabcin shekarun ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar na Ru’ya ta Yohanna sura ta tara aya ta goma sha biyar, sa’an nan kuma aka hana su ci gaba a ranar 11 ga Agusta, 1840.

> Sai mala’ika na shida ya busa ƙaho, sai na ji wata murya daga ƙahoni huɗu na bagaden zinariya wanda yake a gaban Allah, tana cewa wa mala’ikan na shida wanda yake da ƙahon, Ka sake mala’iku huɗu waɗanda ake ɗaure da su a babban kogin Yufiretis. Sai aka sake mala’iku huɗun nan, waɗanda aka shirya domin sa’a guda, da yini guda, da wata guda, da shekara guda, domin su kashe sulusin mutane. Ru’ya ta Yohanna 9:13–15.

Bayan an saki Musulunci na annoba ta uku ya kai hari a ranar 9/11, George W. Bush ya ƙaddamar da yaƙinsa na duniya baki ɗaya da ta’addanci kuma ya sanya takunkumi a kan Musulunci. Ambato na farko game da Ishma’ilu, alamar Musulunci, ya bayyana cewa zuriyarsa za ta kasance gaba da kowane mutum, kuma kowane mutum zai kasance gaba da su.

> Sai mala’ikan Ubangiji ya ce mata, Ga shi, kina da ciki, za ki haifi ɗa, kuma za ki sa masa suna Isma’ilu; domin Ubangiji ya ji wahalarki. Kuma zai zama mutum ne na jeji; hannunsa zai yi gaba da kowane mutum, hannun kowane mutum kuma zai yi gaba da shi; kuma zai zauna a gaban dukan ’yan’uwansa. Farawa 16:11, 12.

Musulunci shi ne ikon da yake a ƙarshen duniya wanda “hannun kowane mutum” zai kasance a kansa, kuma Musulunci kuma zai kasance a kan kowane mutum, kamar yadda ake cikakkiyar cikar wannan a yau. Aikin musamman na Musulunci a matsayin alamar annabci shi ne ya jawo yaƙin duniya. Wannan batu ya tabbata ta wurin labarin Iliya, Yahaya Mai Baftisma, kuma an wakilta shi a matsayin “fusatar al’ummai” a cikin littafin Ru’ya ta Yohanna.

> “‘Farkon wancan lokacin wahala,’ da aka ambata a nan, ba ya nufin lokacin da za a fara zubar da annobai, sai dai wani ɗan gajeren lokaci ne kafin a zubar da su, yayinda Almasihu yake cikin Wuri Mai Tsarki. A wancan lokaci, yayinda aikin ceto yake dab da ƙarewa, wahala za ta fara zuwa a kan duniya, al’ummai kuma za su yi fushi, duk da haka za a kame su domin kada su hana aikin mala’ika na uku. A wancan lokaci ne ‘ruwan sama na ƙarshe,’ ko wartsakewa daga gaban Ubangiji, zai zo, domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya da ƙarfi a lokacin da za a zubar da annobai bakwai na ƙarshe.” Early Writings, 85.

A cikin “kwanaki” lokacin da ruwan sama na ƙarshe yake saukowa, Kristi yana kafa mulkinsa na ɗaukaka kamar yadda aka wakilta a cikin littafin Daniyel.

> Kuma a kwanakin waɗannan sarakuna ne Allah na sama zai kafa mulki, wanda ba za a taɓa hallaka shi ba; kuma ba za a bar mulkin ga wasu mutane ba, amma zai farfashe ya kuma cinye dukan waɗannan mulkoki, shi kuwa zai dawwama har abada. Daniyel 2:44.

A cikin “kwanakin” da Almasihu zai kafa mulkinsa na ɗaukaka, waɗanda suke na Almasihu, waɗanda su ne “rawaninsa” na ɗaukaka, an gwada su da mashaya waɗanda suke sanye da “rawanin” girman kai. “Wahayi” na Habakkuk da aka umarta a rubuta a sarari a kan “alluna” yana bayyanawa a fili shaidar tarihi ta muhimman gaskiyoyin asali na Adventism. A cikin shaidar Habakkuk an wakilci rukuni biyu na Joel, na ko dai “girma kai” ko kuma “ɗaukaka”, a matsayin rukunin da ko dai—an barata su ta wurin bangaskiya ko kuma—an ɗaga su cikin girman kai. Aya ta huɗu ta sura ta biyu tana magana ne ga waɗannan rukuni biyu, kuma suna daidai da sanannen misalin Bafarisiye da Mai-karɓar Haraji. Mai-karɓar Harajin ya koma gida an barata shi, amma “ran” Bafarisiye “ba ta daidaita” domin “an ɗaga ta” cikin girman kai.

> Duba, ransa wanda ya ɗaukaka kansa ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.

A aya ta gaba, Habakkuk ya bayyana rukunin waɗanda zukatansu suka ɗaukaka cikin girman kai a matsayin mashaya, ta haka yana haɗa mashayan Ishaya da na Habakkuk da “girma kai.”

> Hakika kuma, domin yana yin zunubi ta wurin ruwan inabi, shi mutum ne mai girman kai, ba ya zaune a gida; yana faɗaɗa muradinsa kamar lahira, kuma yana kamar mutuwa, ba kuwa ya taɓa ƙoshi ba; sai dai yakan tattara wa kansa dukan al’ummai, yakan kuma tara wa kansa dukan mutane. Habakkuk 2:5.

Yana da muhimmanci a tuna cewa waɗannan ayoyi a cikin Habakkuk ba a cika su a tarihin Milleriyawa kaɗai ba, amma cikar su ta kasance batun da Ellen White da kuma farkon magabatan Adventism suka yawaita bayyanawa. Waɗanda aka barata ta wurin bangaskiyar da aka wakilta a aya ta huɗu ta tarihin Milleriyawa su ne waɗanda suka jimre rikicin baƙin cikin farko, wanda ya nuna duka lokacin jinkiri da kuma isowar saƙon mala’ika na biyu mai shelanta faɗuwar Babila. Milleriyawan sun fahimta, a cikin wannan tarihin gwaji, cewa mutanen alkawari na dā, waɗanda a tarihi suka kasance Furotesta, sun zama ’ya’yan Babila. Waɗannan Furotestan Furotesta ne da Ikilisiyar Sardis ta wakilta, suna wakiltar mutanen alkawari, gama suna da “suna”, alamar hali da kuma dangantakar alkawari, amma sun mutu.

> Kuma ka rubuta wa mala’ikan ikkilisiyar da take Sardis cewa; Ga abin da mai riƙe da Ruhohi bakwai na Allah, da taurari bakwai, yana faɗi; Na san ayyukanka, cewa kana da suna kamar kana da rai, alhali kuwa ka mutu. Ru’ya ta Yohanna 3:1.

A cikin tsarin gwajin na shekara ta 1844 wanda ya fara a ranar 19 ga Afrilu kuma daga baya ya ƙare a ranar 22 ga Oktoba—waɗanda suka kasa wannan tsarin gwajin sun ɗaukaka kansu cikin girman kai, kuma idan dai za mu karanta ayoyin da suka biyo bayan aya ta biyar, a nan an misalta halin girman kan ɗan adam tare da kwatancin izza ta papanci da ɗaukaka kai. Ya ƙare a aya ta ashirin inda aka bayyana cewa Ubangiji yana cikin Haikalinsa mai tsarki; bari dukan duniya ta yi shiru.

> Amma Ubangiji yana cikin haikalinsa mai tsarki; bari dukan duniya ta yi shiru a gabansa. Habakkuk 2:20.

Aya ta biyu ta Habakkuk sura ta biyu ta bayyana rashin cika tsammani na farko na ranar 19 ga Afrilu, 1844, kuma surar ta ƙare a aya ta ashirin, wadda a sarari take nuna ranar 22 ga Oktoba, 1844, lokacin da Ubangiji ya zo ba zato a haikalinsa.

## Zuwo Huɗu a Ranar 22 ga Oktoba, 1844 (layi bisa layi)

> “Zuwan Almasihu a matsayin babban firist namu zuwa Wuri Mafi Tsarki, domin tsarkake Wuri Mai Tsarki, kamar yadda aka bayyana a cikin Daniyel 8:14; zuwan Ɗan mutum zuwa ga Tsohon Kwanaki, kamar yadda aka gabatar a cikin Daniyel 7:13; da kuma zuwan Ubangiji zuwa haikalinsa, kamar yadda Malakai ya yi annabci, duk bayanai ne na abu ɗaya da ya faru; kuma wannan ma an wakilta shi da zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, a cikin Matiyu 25.” The Great Controversy, 426.

Ayoyi na uku da na huɗu suna bayyana rukuni biyu da ake samarwa a cikin tsarin gwaji na aya ta biyu har zuwa aya ta ashirin, wato tsarin gwaji daga 19 ga Afrilu, 1844 har zuwa 22 ga Oktoba, 1844. Aya ta huɗu har zuwa ta goma sha tara suna magana ne ga ikon papanci, ban da aya ta goma sha huɗu wadda take magana game da tarihin da ya biyo bayan saukowar mala’ikan Wahayin Yahaya sura ta goma sha takwas a 9/11.

> Gama ƙasa za ta cika da sanin ɗaukakar Ubangiji, kamar yadda ruwaye suke rufe teku. Habakkuk 2:14.

A cikin tsarin gwajin mala’ika na biyu a tarihin Millerite, an samar da nau’i biyu na masu bauta, kuma daga baya aka bayyanar da su a fili a lokacin rikicin Oktoba 22, 1844. Halin mugaye a cikin wannan nassi shi ne halin papacy, kuma a wancan lokacin gwaji amintattun Millerites suka zo suka shelanta, cikin daidaito da saƙon mala’ika na biyu, cewa cocin Furotesta ta zama ’ya’yan Roma ta wurin ƙin amincewarsu da saƙon Millerite. Rigimar da ta ɓullo daga farkon Afrilu 19 har zuwa ƙarshen Oktoba 22 ita ce inda hali yake bayyana, ko dai a matsayin mai girman kai mai shan ruwan inabin Babila kamar Belshazzar, ko kuma a matsayin wanda, kamar Daniyel a gaban Belshazzar, aka barata ta wurin bangaskiyarsa. Wannan rigima ita ce inda wasan kwaikwayon yake gudana wanda yake tada duniya zuwa ga madawwaman gaskiya da ke da alaƙa da saƙon mala’ika na uku. An sanya bangon bayan mai bugu da mai barata a cikin mahallin hujjar da take game da yadda ake haskaka duniya game da batutuwan, “Gama ƙasa za ta cika da sanin ɗaukakar Ubangiji, kamar yadda ruwaye suke rufe teku.” Wannan haskakawar ta fara ne a 9/11.

A ƙarshen tarihin da aka wakilta a cikin Habakkuk sura ta biyu, Ubangiji ya zo ba zato ba tsammani zuwa haikalinsa a ranar 22 ga Oktoba, 1844. Ya yi haka ne cikar annabcin da Ya bayyana a matsayin Palmoni a aya ta goma sha huɗu ta Daniyel takwas.

## Palmoni

A rana ta goma ga wata ta bakwai a kalandar Littafi Mai Tsarki, wadda a shekara ta 1844 ta zo a kan rana ta ashirin da biyu ga wata ta goma, an cika Habakkuk 2:20, kuma ana iya ganin lambar alama “220” a cikin ‘sura da aya’ da ke nuna sauyin zamani a cikin aikin Almasihu a cikin Wuri Mai Tsarki na sama. Ɗaya daga cikin halayen annabci na mutum dubu ɗari da arba’in da huɗu shi ne cewa su ne waɗanda suke bin Ɗan Rago duk inda Yake tafiya. Bin Almasihu yana nufin a bi Shi cikin Kalmarsa.

A cikin Kalmarsa, lambar “220” tana wakiltar, a ma’ana ta alama, haɗuwar allahntaka da ɗan’adamtaka, kuma ainihin aikin da Almasihu ya fara a wannan kwanan wata shi ne aikin haɗa allahntakarsa da ɗan’adamtaka. A shekara ta 1844, a rana ta ashirin da biyu ga wata na goma, ko kuma a ma’ana ta alama, ashirin da biyu sau goma da yake daidai da “220” (22 X 10 = 220), ko kuma za ka iya cewa, a ainihin wannan kwanan wata da yake daidai, a ma’ana ta alama, da “220,” an cika Habakkuk “2:20” sa’ad da Almasihu ya motsa daga Wuri Mai Tsarki zuwa Wuri Mafi Tsarki domin ya fara shari’ar bincike.

Palmoni, Mai Ƙidaya Mai Banmamaki, yana tsaye a cikin “tambaya da amsa” wadda ita ce ginshiƙi na tsakiya na Adventism, kuma mafi yawan Adventists ba su da cikakken sani game da wannan gaskiya.

> “Nassin da, fiye da dukan sauran nassosi, ya kasance tushen ginin bangaskiyar Advent da kuma babban ginshiƙinta shi ne wannan furuci, ‘Har kwana dubu biyu da ɗari uku; sa’an nan kuma za a tsarkake Wuri Mai Tsarki.’ [Daniel 8:14.]” The Great Controversy, 409.

Aya ta goma sha uku da ta goma sha huɗu na sura ta takwas ta littafin Daniyel suna wakiltar tambaya a aya ta goma sha uku wadda amsa ta biyo bayanta a aya ta goma sha huɗu. An fassara kalmar Ibrananci, Palmoni, da “wancan waliyyi na musamman” a aya ta goma sha uku, kuma wannan suna na musamman na Almasihu yana nufin Mai Ƙidaya Mai Ban Al’ajabi ko Mai Ƙidayar Asirai.

Sa’ad da Ellen White ta bayyana cewa aya ta goma sha huɗu ita ce ginshiƙi na tsakiya da tushe na Adventism, ta ɗora muhimmanci na allahntaka a kan tambaya da amsar waɗannan ayoyi biyu, abin da yake buƙatar cewa Almasihu, a matsayin Mai Ƙidaya Mai Banmamaki, dole ne ya kasance babban batu na nuni. ’Yar’uwa White ta nanata sau da yawa muhimmancin kallon Almasihu a matsayin gaskiya ta tsakiya a cikin kowane nassi, kuma a cikin ayoyi na goma sha uku da goma sha huɗu akwai bayyanar Almasihu kai tsaye—“wancan tsarkake”—wanda shi ne Palmoni.

Lokacin da Adventism ya ƙi “sau bakwai” na Leviticus ashirin da shida a shekara ta 1863, suka rufe idanunsu ga Palmoni, gama tsarin annabci na tambaya da amsa yana ginuwa ne bisa dangantakar da ke tsakanin “sau bakwai” na Musa da “kwanaki dubu biyu da ɗari uku” na Daniyel. Dangantakar annabci tsakanin “sau bakwai” na Musa ko shekaru dubu biyu da ɗari biyar da ashirin, da “maraice da safiya dubu biyu da ɗari uku” na Daniyel ko shekaru dubu biyu da ɗari uku, an kafa ta ne ta wurin lokaci, wanda lambobi ke wakilta; kuma Mai ƙidaya mai banmamaki yana a daidai tsakiyar tambaya da amsa waɗanda su ne ginshiƙi na tsakiya na Adventism. Waɗanda wataƙila sun karanta rubuce-rubucen Josephus za su iya tuna da hujjojinsa na hankali wajen bayyana abubuwa biyu na musamman da Allah ya halitta. Ɗaya shi ne harshen Ibrananci, ɗayan kuma shi ne lokaci mai aunawa, wanda kuma bi da bi yake buƙatar lissafi.

Aya ta goma sha uku ta yi tambaya da cewa, “Har yaushe?” Ayar ba ta tambayi “yaushe” ba, ta tambayi “har yaushe?” Ko tambayar tana magana ne game da tsawon lokaci (har yaushe?) ko kuwa tana magana ne game da wani takamaiman lokaci (yaushe?) yana da matuƙar muhimmanci domin a fahimta daidai. Amsar tambayar da ke cikin aya ta goma sha huɗu ko dai tana nuna wani takamaiman lokaci ne, ko kuma wani tsawon lokaci, kuma mai yiwuwa duka biyun; amma ko menene amsar, dole ne a sa ta cikin mahallin tambayar da ke cikin aya ta goma sha uku. Domin a rarrabe kalmar daidai, wato a ce a fahimci amsar aya ta goma sha huɗu daidai, ana buƙatar sahihin fahimtar mahallin tambayar. Shin “yaushe” ne ko kuwa “to”?

Mashayan Efraimu cikin ruɗani suna koyar da cewa aya ta goma sha huɗu tana bayyana wani takamaiman lokaci, wanda suke danganta shi da Oktoba 22, 1844, kuma sa’ad da suke yin haka suna iya nufin nassin da muka yi ambato daga The Great Controversy, amma Kalmar Allah ba ta taɓa canzawa ba, kuma ba ta taɓa kasawa ba. Tambayar “har yaushe” tana bayyana tsawon lokaci ne, ba wani takamaiman lokaci ba. Oktoba 22, 1844 ta fara zamanin shari’ar bincike, kuma gaskiyoyin da suke da alaƙa da wannan aiki suna wakiltar bisharar madawwamiya kuma sun fi muhimmanci ƙwarai fiye da kawai ranar da aka fara ta.

Nahawun Ibrananci a bayyane yake, kuma an fassara wannan ma’ana iri ɗaya cikin King James Version. Ba wai nahawun kaɗai yake a sarari yana sanya tambayar cikin ma’anar tsawon lokaci ba, amma kuma tambayar “har yaushe” alama ce ta annabcin Littafi Mai Tsarki. Ana iya tabbatar da hakan bisa ga shaidu da dama cewa tambayar “har yaushe” a matsayin alama tana wakiltar tarihin 9/11 har zuwa dokar Lahadi. Da fari za mu yi la’akari da alamar “har yaushe” kafin mu koma ga Palmoni da Joel.

## Har Yaushe? Ishaya Shida A cikin shekarar da Sarki Uziya ya mutu, na ga Ubangiji zaune a kan kursiyi mai ɗaukaka da tashi, kuma gindin rigarsa ya cika Haikali. A samansa akwai serafim; kowannensu yana da fikafikai shida; da biyu ya rufe fuskarsa, da biyu ya rufe ƙafafunsa, da biyu kuma yana tashi. Kuma ɗaya ya yi kira ga ɗaya, ya ce, “Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin rundunoni ne; dukan duniya cike take da ɗaukakarsa.” Sai ginshiƙan ƙofofin suka girgiza saboda muryar wanda ya yi kiran, gidan kuwa ya cika da hayaƙi. Sa’an nan na ce, “Kaitona! gama na hallaka; domin ni mutum ne mai leɓuna marasa tsarki, kuma ina zaune a tsakiyar al’umma mai leɓuna marasa tsarki; gama idanuna sun ga Sarki, Ubangijin rundunoni.” Sai ɗaya daga cikin serafim ya tashi zuwa gare ni, yana riƙe da garwashin wuta mai rai a hannunsa, wanda ya ɗauko da maƙera daga kan bagadi; ya taɓa bakina da shi, ya ce, “Duba, wannan ya taɓa leɓunanka; an kawar da muguntarka, an kuma gafarta zunubinka.” Na kuma ji muryar Ubangiji tana cewa, “Wa zan aika, kuma wa zai tafi saboda mu?” Sai na ce, “Ga ni; ka aike ni.” Sai ya ce, “Je ka faɗa wa wannan al’umma, ‘Ku ji dai, amma kada ku fahimta; ku duba dai, amma kada ku gane.’ Ka sa zuciyar mutanen nan ta yi kitse, ka sa kunnuwansu su yi nauyi, ka lulluɓe idanunsu; don kada su gani da idanunsu, kada su ji da kunnuwansu, kada su fahimta da zukatansu, su komo, a warkar da su.” Sai na ce, “Har yaushe, ya Ubangiji?” Ya kuwa ce, “Har sai garuruwa sun zama kufai, babu mai zama a ciki, gidaje kuma babu mutum, ƙasa kuma ta zama kango ƙalau, Ubangiji ya kai mutane can nesa, wurin da aka yashe a tsakiyar ƙasar ya yi yawa. Ko da ragowar goma cikin ɗari ya rage a cikinta, za a sāke cinye ta, amma kamar terebint ko itacen oak, wanda kututturensa ya rage idan aka sare shi, haka nan zuriyar tsarki ce kututturenta.”

A cikin Ishaya sura ta shida aya ta uku, mala’iku suna bayyana cewa duniya cike take da ɗaukakar Allah.

> Sai ɗaya ya yi kira ga ɗaya, ya ce, Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin rundunoni ne: dukan duniya cike take da ɗaukakarsa. Ishaya 6:3.

’Yar’uwa White ta danganta saukowar mala’ikan Ru’ya ta Yohanna sha takwas da mala’ikun ayar uku.

> “Yayin da suke [mala’ikun] hangen gaba, sa’ad da dukan duniya za ta cika da ɗaukakarsa, ana maimaita waƙar yabo ta nasara daga wannan zuwa wancan cikin rerawa mai daɗin ji, ‘Mai tsarki, mai tsarki, mai tsarki, shi ne Ubangijin Runduna.’” Review and Herald, December 22, 1896.

Ishaya yana a 9/11 kuma ya yi tambaya, “har yaushe” dole ne ya gabatar da saƙon 9/11 ga mutanen Laodikiya waɗanda ba sa son gani ko ji. Aka gaya masa cewa dole ne ya nace har sai an ragargaza birane, kuma hallakar biranen, wadda take farawa a dokar Lahadi sa’ad da ridda ta ƙasa ta biyo bayan rugujewar ƙasa.

> Sai na ce, Ya Ubangiji, har yaushe? Sai ya amsa, Har birane su lalace ba mazauni, gidaje kuma babu mutum, ƙasar kuwa ta zama kufai sarai, Ubangiji kuma ya kai mutane can nesa, kuma a tsakiyar ƙasar a kasance da babban yashewa. Amma duk da haka, a cikinta za a sami kashi goma, zai kuma komo, a kuma cinye shi: kamar itacen teil, da kuma kamar itacen oak, waɗanda gangar jikinsu take a cikinsu sa’ad da suka zubar da ganyensu: haka zuriyar mai tsarki za ta zama gangar jikinta. Ishaya 6:11–13.

A 9/11, lokacin da aka haskaka duniya da ɗaukakar Allah, an shafe Ishaya domin ya gabatar da saƙon ruwan sama na ƙarshe, kuma ya yi tambaya, “har yaushe” ne ya kamata ya ci gaba da gabatar da saƙon 9/11 ga mutanen da zukatansu suka yi ƙiba? Amsar ita ce, “har zuwa” dokar Lahadi, lokacin da za a yi “babban yashewa a tsakiyar ƙasar.” Wannan “babban yashewar” Laodicean Adventism ne ke aiwatarwa, waɗanda Ishaya a sura ta ashirin da biyu ya wakilta da Shebna.

> Ga shi, Ubangiji zai kwashe ka da ƙaƙƙarfan bautar ƙaura, tabbas kuma zai lulluɓe ka. Lalle zai juya ka da ƙarfi ya jefar da kai kamar ƙwallo zuwa cikin ƙasa mai faɗi: a can za ka mutu, kuma a can karusan ɗaukakarka za su zama kunyã ga gidan ubangijinka. Zan kore ka daga matsayinka, kuma daga darajarka zai saukar da kai. Ishaya 22:17–19.

Adventisancin Laodikiya suna yashe gaskiya a lokacin dokar Lahadi, kuma a nan ne ake “kifarsu,” kamar yadda aka wakilta a cikin Daniyel sura ta goma sha ɗaya aya ta arba’in da ɗaya.

> Zai kuma shiga cikin ƙasar ɗaukaka, kuma ƙasashe masu yawa za a tumɓuke su; amma waɗannan za su kuɓuta daga hannunsa, wato Edom, da Mowab, da shugabannin ’ya’yan Ammon. Daniyel 11:41.

Sa’ad da Ishaya ya tambaya, “har yaushe,” an gaya masa ya gabatar da saƙon ga Adventism har zuwa dokar Lahadi, sa’ad da za a “tumɓuke” “dayawan” na Daniyel goma sha ɗaya aya ta arba’in da ɗaya, sa’ad da suka yashe Asabar da kuma Allah. Sa’an nan za a tofar da su daga bakin Ubangiji, kamar yadda aka wakilta a cikin littafin Ru’ya ta Yohanna, inda dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma suke ƙarewa, kuma inda Ishaya ashirin da biyu, Shebna ana “jifa” “da ƙarfi” “kamar ƙwallo zuwa cikin ƙasa mai faɗi” yayin da ake “kawar da su” “zuwa nesa ƙwarai.”

A cikin wannan zamani sauran ragowar, waɗanda aka wakilta a matsayin “goma ta goma” (wato zakka), za su “dawo”; waɗanda a cikin nassin aka kwatanta da itatuwa masu “gangar jiki” da ke saura sa’ad da aka yasar da ganyaye. “Ganyaye” suna wakiltar furuci a cikin alamar annabci. Sa’ad da Adventism ya kai ga dokar Lahadi ya kuma karɓi ranar farko ta mako a maimakon Asabarin Allah, za su yasar da ganyayensu na “furuci” kuma ba za su ƙara da’awar tsayawa ga Asabarin Allah na yini na bakwai ba.

> “La’antar itacen ɓaure misali ne da aka aiwatar. Wannan itace marar ’ya’ya, wadda take nuna ganyenta na riya kai tsaye a gaban Almasihu, alama ce ta al’ummar Yahudawa. Mai Ceto ya yi nufin bayyana wa almajiransa dalilin da tabbataccen halakar Isra’ila. Saboda wannan ne Ya ɗora wa itacen siffofin ɗabi’a, Ya kuma mai da shi mai bayyana gaskiyar Allahntaka. Yahudawa sun fito dabam da dukan sauran al’ummai, suna ikirarin biyayya ga Allah. An yi musu tagomashi na musamman daga gare Shi, kuma suna iƙirarin adalci fiye da kowace al’umma. Amma ƙaunar duniya da kwaɗayin riba sun lalatar da su. Sun yi taƙama da saninsu, amma ba su san abin da Allah yake bukata ba, kuma sun cika da munafunci. Kamar itacen nan marar ’ya’ya, sun baza rassansu na riya sama, suna bayyana kamar masu yalwar ganye, kyawawa ga ido, amma ba su ba da “komai sai ganye” ba. Addinin Yahudawa, tare da haikalinsa mai girma, bagadansa masu tsarki, firistocinsa masu rawani da bukukuwansa masu ban-ɗaukar hankali, hakika yana da kyau a bayyane, amma tawali’u, ƙauna, da jinƙai ba su akwai.”

> “Dukan itatuwan da suke cikin gonar ɓaure ba su da ’ya’ya; amma itatuwan da ba su da ganye ba su tayar da wani tsammani ba, kuma ba su jawo wani takaici ba. Ta wurin waɗannan itatuwa ne aka wakilci Al’ummai. Su ma marasa tsoron Allah ne kamar yadda Yahudawa suke; amma ba su taɓa yin ikirarin suna bauta wa Allah ba. Ba su yi wa kansu fahariyar da’awar nagarta ba. Sun makance ga ayyukan Allah da hanyoyinsa. A gare su, lokacin ’ya’yan ɓaure bai riga ya yi ba. Har yanzu suna jiran ranar da za ta kawo musu haske da bege. Amma Yahudawa, waɗanda suka karɓi albarkatu mafi girma daga Allah, an ɗora musu alhakin yadda suka yi amfani da waɗannan baiwowi ba daidai ba. Gata da suka yi taƙama da su sun ƙara nauyin laifinsu ne kawai.” The Desire of Ages. 582, 583.

A dokar Lahadi ikirarin Adventism na Laodicea na cewa su mutanen alkawarin Allah ne ya gushe, sa’ad da suka karɓi alamar alkawarin mutuwa kuma suka ƙi hatimin alkawarin rai. Sa’an nan suka yar da ganyensu na ikirari, kuma abin da aka bayyana shi ne saura, wanda Ishaya ya wakilta, wanda a 9/11 ya “komo” zuwa tsoffin hanyoyi, sa’an nan aka ƙasƙantar da su zuwa cikin ƙura sa’ad da su (Ishaya) suka gane gurɓatacciyar ƙwarewarsa, kuma daga baya aka tsarkake shi da garwashin da aka ɗauko daga kan bagadi. ’Yar’uwa White ta sanar da mu cewa garwashin daga bagadi yana wakiltar tsarkakewa, amma tsarkakewa dai kawai abin da ake aikatawa ne ta wurin garwashin ya taɓa leɓɓan Ishaya.

> “Gawayin wuta mai rai alama ce ta tsarkakewa. Idan ya taɓa leɓɓa, babu wata magana marar tsarki da za ta fito daga gare su. Gawayin wuta mai rai kuma alama ce ta ƙarfin tasirin ƙoƙarin bayin Ubangiji.” Review and Herald, Oktoba 16, 1888.

“Gawayin” daga bagaden da ake jefawa duniya a kwanaki na ƙarshe su ne gawayin da aka jefa duniya sa’ad da aka buɗe hatimi na bakwai kuma na ƙarshe a ayoyi biyar na farko na Ru’ya ta Yohanna sura ta takwas. An tsarkake Ishaya, sabili da haka dubu ɗari da arba’in da huɗu, ta wurin gawayin da ya taɓa leɓunansu, amma “gawayin” saƙo ne. Yana taɓa leɓunansu sa’ad da suka karɓi littafin daga hannun mala’ikan suka ci.

> Ka tsarkake su ta wurin gaskiyarka: maganarka ita ce gaskiya. Yohanna 17:17.

Waɗanda suka “dawo” suka kuma zama ragowar (sauran) ana wakiltarsu da itatuwan oak da teal, kuma kamar yadda Almasihu ya “sanya wa itace halaye na ɗabi’a, ya kuma mai da shi mai bayyana gaskiyar Allah,” haka itatuwan Ishaya suke da “halin ɗabi’a” a cikinsu kamar yadda “ainihi” yake wakilta. Ainihin yana kasancewa tare da itatuwan, ko da ma waɗanda suka kasance ganye kaɗai na ikirari an yar da su. “Tsaba mai tsarki” ita ce “ainihi,” kuma Almasihu shi ne “tsaba mai tsarki” na annabci. Waɗannan itatuwan da ake wakilta a matsayin ragowar, kuma ta Ishaya kansa a sura ta shida, suna wakiltar mutane ne, sabili da haka bil’adama; tsaba mai tsarki kuma tana wakiltar allahntaka. Saboda haka, Ishaya shida yana bayyana tsarkakewar Adventism daga 9/11 har zuwa dokar Lahadi, kuma dukan cikakkun bayanan da Ishaya yake bayarwa ga wannan tarihin annabci ana wakiltarsu duka ta wurin tambayarsa ta “har yaushe”. Ga Ishaya, amsar ga “har yaushe” ita ce daga 9/11 har zuwa dokar Lahadi.

## Har Yaushe? 1840–1844

11 ga Agusta, 1840 ya kasance alamar 9/11, kuma tare da tarihin annabci daga 11 ga Agusta, 1840 zuwa 22 ga Oktoba, 1844, yaƙin Dutsen Karmel tsakanin Iliya da annabawan Jezebel ya faru. A ƙarshe an tabbatar da annabawan Ba’al a matsayin annabawan ƙarya, kuma Iliya ya kashe su, amma tun a farkon wannan fafatawa Iliya ya yi tambayar nan, “har yaushe” za ku yi jinkiri tsakanin ra’ayoyi biyu.

> Sai Iliya ya zo wurin dukan mutane, ya ce, Har yaushe za ku yi ta karkacewa tsakanin ra’ayoyi biyu? In Ubangiji ne Allah, ku bi shi; amma in Ba’al ne, to, ku bi shi. Mutanen kuwa ba su amsa masa ko da kalma ɗaya ba. Sai Iliya ya ce wa mutanen, Ni, ni kaɗai ne na rage a matsayin annabin Ubangiji; amma annabawan Ba’al mutum ɗari huɗu da hamsin ne. 1 Sarakuna 18:21, 22.

Iliya yana a ranar 11 ga Agusta, 1840; yana tambayar wannan tsara ko saƙon Milleriya gaskiya ne ko kuwa ƙarya ne? Wani saƙo ne kuma ga Laodikiya, kamar yadda Ishaya shida ya kasance.

> “An kai dubbai ga rungumar gaskiyar da William Miller ya yi wa’azinta, kuma aka tada bayin Allah cikin ruhu da ikon Iliya domin su shelanta saƙon. Kamar Yahaya, mai share hanyar Yesu, waɗanda suka yi wa’azin wannan saƙo mai tsanani sun ji an tilasta musu su dora gatari a gindin itacen, su kuma kira mutane su ba da ’ya’yan da suka dace da tuba. Shaidarsu ta kasance irin wadda aka tsara ta tayar da hankali kuma ta yi tasiri mai ƙarfi a kan ikkilisiyoyi, ta kuma bayyana ainihin halinsu. Kuma sa’ad da aka busa wannan gargaɗi mai tsanani na guje wa fushin da ke zuwa, da yawa daga cikin waɗanda suke haɗe da ikkilisiyoyi suka karɓi saƙon warkarwa; suka ga koma-bayansu, kuma da hawaye masu ɗaci na tuba da matsananciyar azabar rai, suka ƙasƙantar da kansu a gaban Allah. Kuma sa’ad da Ruhun Allah ya sauka a kansu, suka taimaka wajen ɗaga wannan kiran, ‘Ku ji tsoron Allah, ku kuma ba Shi ɗaukaka; gama sa’ar shari’arsa ta zo.’” Early Writings, 233.

A cikin tarihin gwaji na 1840 zuwa 1844, Furotestoci waɗanda suka ƙi saƙon Iliya suka zama ’ya’yan Roma, suka kuma miƙa alƙyabbar Furotestantanci ga Adventisancin Millerite. Tare da Ishaya da Iliya, muna da shaidu biyu waɗanda suke ba da shaida ga gaskiyar cewa tambayar nan “har yaushe” alama ce ta tarihin da ya fara a 9/11 ya kuma ƙare da dokar Lahadi. A cikin tarihin Millerite, 11 ga Agusta, 1840 ya yi daidai da 9/11, kuma 22 ga Oktoba, 1844 ya yi daidai da dokar Lahadi. Sa’ad da wuta ta sauko daga sama ta cinye hadayar Iliya, duwatsu goma sha biyu duk aka haskaka tare da hadayar, ta haka kuwa aka yi wa dubu ɗari da arba’in da huɗu alama a matsayin tuta da aka wakilta da duwatsu masu haske. Sa’an nan annabawan ƙarya Iliya ya kashe su, kamar yadda kuma Amurka, annabin ƙarya, ake kashe ta a matsayin mulki na shida a lokacin dokar Lahadi.

Ishaya shida yana nanata wani tsarin gwaji, tsarkakewa da ƙazantar da ake cirewa a tsakanin mutanen Allah daga 9/11 har zuwa dokar Lahadi. Iliya yana magana ne ga halin Laodikiya na mutanen Allah, amma kuma yana ba da hujja tsakanin annabi na gaskiya da na ƙarya, kuma a haka kuma saƙo na gaskiya ko na ƙarya. Saboda haka, tun daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844 an kawo gwajin annabci a kan Furotestocin zamanin Sardis, kuma kamar yadda wutar da ta sauko a Dutsen Karmel ta haifar da rarrabuwa zuwa rukuni biyu, haka ma aka bayyana rukuni biyu a 1844. Rukuni ɗaya a cikin tsarin gwajin shi ne mutanen alkawarin da ba da daɗewa ba za su zama “na dā,” ɗayan kuma shi ne Adventisancin Millerite wanda Allah zai shiga alkawari da shi a ranar 22 ga Oktoba, 1844. Lokacin gwaji da rarrabuwa shi ne labarin gonar inabi, domin an nuna Adventisancin Millerite a matsayin annabi na gaskiya a daidai lokacin da Furotestancin Sardis ya fara cika matsayinsa a matsayin Furotestanci mai ridda. Kamar yadda aka fallasa annabawan Ba’al a matsayin na ƙarya, haka ma aka fallasa mutanen alkawarin na dā sannan Milleriyawa suka ayyana su a matsayin ’yar Roma. Labarin Dutsen Karmel, tare kuma da cikar wannan tarihin a zamanin Milleriyawa, yana ba da shaida ta biyu ga Ishaya shida cewa tambayar nan, “har yaushe,” alama ce ta tsawon lokacin daga 9/11 har zuwa dokar Lahadi.

> “‘Ubangiji Allah na Ibrahim, Ishaku, da na Isra’ila,’ in ji annabin yana roƙo, ‘bari a san a yau cewa Kai ne Allah a cikin Isra’ila, kuma ni bawanka ne, kuma na yi waɗannan abubuwa duka bisa ga maganarka. Ka ji ni, ya Ubangiji, ka ji ni, domin mutanen nan su sani cewa Kai ne Ubangiji Allah, kuma Kai ne ka mai da zuciyarsu ta komo gare Ka kuma.’”

> “Shiru, mai nauyi saboda tsananin ɗaukakarsa, ya sauka a kan kowa. Firistocin Ba’al suna rawar jiki saboda tsoro. Da yake suna sane da laifinsu, suna sa ran azabar gaggawa.”

> “Ba da jimawa da addu’ar Iliya ta ƙare ba, sai harshunan wuta, kamar ƙyallayen walƙiya masu haske ƙwarai, suka sauko daga sama a kan bagaden da aka gina, suka cinye hadayar, suka lashe ruwan da ke cikin ramin, har ma suka cinye duwatsun bagaden. Hasken ƙyallin wutar ya haskaka dutsen, ya kuma ɗauke idanun taron da mamaki. A cikin kwaruruka da ke ƙasa, inda mutane da yawa suke kallo cikin damuwa da dakon abin da zai biyo baya ga motsin waɗanda suke a sama, saukar wutar ya bayyana sarai, kuma duka suka yi mamaki da wannan gani. Ya yi kama da ginshiƙin wuta wanda a Tekun Maliya ya raba ’ya’yan Isra’ila da rundunar Masarawa.”

> “Mutanen da suke kan dutsen suka rusuna da tsananin razana a gaban Allahn da ba a gani. Ba su kuskura su ci gaba da kallon wutar da aka aiko daga Sama ba. Suna tsoron kada su ma a cinye su; kuma, da aka tabbatar musu da wajibcin amincewa da Allahn Iliya a matsayin Allah na kakanninsu, wanda suke binsa da biyayya, sai suka yi kira gaba ɗaya kamar da murya ɗaya, ‘Ubangiji, Shi ne Allah; Ubangiji, Shi ne Allah.’ Da firgitarwa mai ƙarfi wannan kiran ya karade dutsen ya kuma yi amo a fili da ke ƙasa. A ƙarshe Isra’ila ta farka, an kawar mata da ruɗi, ta tuba. A ƙarshe mutane suka ga irin girman rashin mutuncin da suka yi wa Allah. Halin bautar Ba’al, idan aka kwatanta da ibada mai ma’ana da Allah na gaskiya yake bukata, ya bayyana sarai. Mutanen suka gane adalcin Allah da jinƙansa a cikin hana raɓa da ruwan sama har sai an kai su ga furta sunansa. Yanzu suna shirye su yarda cewa Allahn Iliya yana bisa kowane gunki.” Annabawa da Sarakuna, 153.

## Har Yaushe? Musa Israel was now in a great strait. All hope of peace and safety had vanished from before them. Hemmed in by rocky hills and inaccessible heights, by the broad sea in front, and by the armies of Egypt pursuing them in the rear, they had no possibility of escape. Yet Moses calmly assured the people, “The Lord shall fight for you, and ye shall hold your peace.” But the hearts of the people failed them, and they could not understand his words. Fear and distrust of God made them cry out in bitter despair. They saw in the Egyptian host the sure harbinger of their destruction, and reproached Moses with having led them into a fatal trap. But the Hebrew leader had no thought of yielding to fear. He knew there was no earthly means of deliverance, but his eye was fixed on the cloudy pillar, the visible token of the Divine Presence. Yet while his outward bearing was calm and self-controlled, his soul was in agony. In this extremity he “cried unto the Lord”; and from the pillar of cloud came the answer: “Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.” Exodus 14:10-15. Is not this a lesson for us?—God brought the Israelites into difficulties to manifest His power in their deliverance, and to make their unbelief and murmuring before Him a humiliation to themselves. In this way He would strengthen their faith and increase their trust in Him. He could have saved them by any other means, but He chose this method in order to test their faith and strengthen their confidence in Himself. We can never afford to give way to distrust and despondency. God may not at once reveal the purpose of His dealings with us; but should we therefore cast away our confidence? “I will wait upon the Lord, that hideth His face from the house of Jacob, and I will look for Him.” Isaiah 8:17. Amid all our heartaches and discouragements, let us trust in Him whose love is infinite and whose power is almighty. “The Lord is good unto them that wait for Him, to the soul that seeketh Him.” Lamentations 3:25. His ear is not closed to our cry. “Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass.” Psalm 37:5. YI September 1, 1903, par. 1

A karo na farko da aka gabatar da tambaya ta alama, “har yaushe,” a cikin Kalmar annabci, shi ne a annoba ta takwas da ta sauko a kan Masarawa a zamanin Musa. Annoba ta takwas ita ce “fāri” (alama ce ta Musulunci) waɗanda aka kawo ta wurin “iskar gabas” (alama ce ta Musulunci).

> Sai Musa da Haruna suka shiga wurin Fir’auna, suka ce masa, “Ga abin da Ubangiji Allah na Ibraniyawa ya faɗa, Har yaushe za ka ƙi ƙasƙantar da kanka a gabana? Ka bar mutanena su tafi domin su yi mini bauta. In ba haka ba, idan ka ƙi barin mutanena su tafi, ga shi, gobe zan kawo fara cikin iyakokinka. Za su rufe fuskar ƙasa, har ba za a iya ganin ƙasar ba; za su cinye ragowar abin da ya tsira, wanda ƙanƙara ta bari muku, su kuma cinye kowane itace da yake tsiro muku daga jeji. Za su cika gidajenka, da gidajen dukan bayinka, da gidajen dukan Masarawa; abin da ubanninka, ko kakanninsu ubanninka, ba su taɓa gani ba tun daga ranar da suke a duniya har zuwa yau.” Sai ya juya, ya fita daga wurin Fir’auna.

> Sai bayin Fir’auna suka ce masa, Har yaushe wannan mutum zai zama mana tarko? Ka bar mutanen su tafi, domin su bauta wa Ubangiji Allahnsu: ba ka sani ba har yanzu cewa an hallaka Masar?

> Sai aka sāke kawo Musa da Haruna wurin Fir’auna; sai ya ce musu, Ku tafi, ku bauta wa Ubangiji Allahnku; amma su waye ne waɗanda za su tafi?

> Sai Musa ya ce, Za mu tafi tare da matasanmu da tsofaffinmu, tare da ’ya’yanmu maza da ’ya’yanmu mata, tare da tumakinmu da shanunmu za mu tafi; gama dole ne mu yi biki ga Ubangiji.

> Sai ya ce musu, Ubangiji yă kasance tare da ku haka, kamar yadda zan bar ku ku tafi, ku da ƙanananku: ku kula; gama mugunta tana gabanku. Ba haka ba: ku tafi yanzu, ku da kuke maza, ku bauta wa Ubangiji; gama wannan ne kuka nema. Sai aka kore su daga gaban Fir’auna.

> Sai Ubangiji ya ce wa Musa, “Miƙa hannunka a bisa ƙasar Masar saboda fara, domin su hau kan ƙasar Masar, su cinye dukan tsiron ƙasar, wato duk abin da ƙanƙara ta bari.” Sai Musa ya miƙa sandarsa a bisa ƙasar Masar, Ubangiji kuwa ya kawo iskar gabas a kan ƙasar dukan wannan yini da dukan daren nan; da safe kuwa, iskar gabas ta kawo farar. Farar kuwa ta hau bisa dukan ƙasar Masar, ta sauka a cikin dukan iyakokin Masar; ta yi tsanani ƙwarai. Kafin su, ba a taɓa samun fara irinsu ba, ba kuwa za a sake samun irinsu a bayansu ba. Gama sun rufe fuskar dukan ƙasa, har ƙasar ta yi duhu; suka cinye dukan tsiron ƙasar, da dukan ’ya’yan itatuwan da ƙanƙara ta bari. Ba kuwa abin kore ko ɗaya da ya rage a cikin itatuwa, ko a cikin ciyawar jeji, a cikin dukan ƙasar Masar.

> Sa’an nan Fir’auna ya kira Musa da Haruna da gaggawa; ya ce, Na yi wa Ubangiji Allahnku laifi, kuma na yi muku. Yanzu saboda haka, ina roƙonka ka gafarta mini zunubina wannan kaɗai sau ɗaya, ka kuma roƙi Ubangiji Allahnku, domin yă ɗauke mini wannan mutuwa kaɗai. Sai ya fita daga wurin Fir’auna, ya roƙi Ubangiji. Ubangiji kuwa ya juya iska mai ƙarfi ƙwarai daga yamma, wadda ta kwashe faratan, ta jefa su cikin Bahar Maliya; ba a bar ko fara ɗaya ba a cikin dukan iyakokin Masar. Fitowa 10:3–19.

Da fari “Ubangiji Allah na Ibraniyawa” ya yi tambaya, “Har yaushe za ka ƙi ƙasƙantar da kanka a gabana?” sannan bayin Fir’auna suka sāke tambayar Fir’auna, “Har yaushe wannan mutum zai zama mana tarko?” An yi wannan tambaya ne a lokacin annoba ta takwas, wadda ta yi daidaito da 9/11 saboda dalilai da yawa. Annoba ta goma ita ce kashe ɗan fari, wadda ta yi daidaito da gicciye kuma tana biye da baƙin ciki a bakin Bahar Maliya, wanda wahayi ya daidaita da baƙin cikin almajiran a gicciye, wanda kuma ya yi daidaito da babban baƙin cikin Mileriyawa a shekara ta 1844. Waɗannan shaidu uku duka suna daidaita da dokar Lahadi. Annoba ta goma ita ce dokar Lahadi, kuma annoba biyu kafin haka, annoba ta takwas ta kawo “fāri” a kan “iskar gabas.” “Fārin” ya cika dukan duniya, kamar yadda Musulunci yake girgiza dukan duniya a yau yayin da ya yaɗa duhunsa ta hanyar hijira tilas. Sunan Latin na “fārin hamada” shi ne “locusta migratoria,” yana wakiltar yaɗuwar Musulunci ta hanyar hijira, wanda ake alamta shi a duniyar halitta a matsayin ƙaura.

Annoba ta tara duhu ne mai kauri da za a iya ji.

> Sai Ubangiji ya ce wa Musa, “Miƙa hannunka zuwa sama, domin duhu ya mamaye ƙasar Masar, har ma duhun da za a iya ji.” Sai Musa ya miƙa hannunsa zuwa sama; sai wani duhu mai kauri ya rufe dukan ƙasar Masar har kwana uku. Ba su ga juna ba, ba kuma wani ya tashi daga wurinsa ba har kwana uku. Amma dukan ’ya’yan Isra’ila suna da haske a gidajensu. Fitowa 10:21–23.

A cikin alamar annabci ta “har yaushe” wadda Dutsen Karmel da Iliya suka wakilta, akwai wani rarrabewa da ake bayyanawa sa’ad da wuta ta sauko daga sama. Allah na Iliya ya yi abin da Ba’al ba zai iya yi ba. A cikin tarihin Millerite, an yi wannan rarrabewa tsakanin furotestanancin Sardis da ya fāɗi da kuma Adventism na Millerite. A zamanin Musa, wannan rarrabewar ta kasance duhu ko haske. Akwai haske a cikin gidajen Ibraniyawa. Ishaya ya ƙara sanar da mu cewa waɗanda ba su da haske a cikin layin Musa, waɗanda kuma su ne aka hallaka ta wurin Iliya, da waɗanda suka rasa alkyabbar Furotestananci a zamanin Millerite, “mutane” ne waɗanda “suke ji” “ƙwarai, amma ba sa fahimta; kuma suna gani” “ƙwarai, amma ba sa ganewa.” Sa’an nan kuma an yi shela game da waɗannan mutane wadda take cewa, “Ka mai da zuciyar wannan mutane ta yi ƙiba, ka nauyanta kunnuwansu, ka kuma rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su tuba, a kuwa warkar da su.”

A shirye yake ya yi aikin, amma ya cika da nauyin aikin da aka ɗora masa na yin wa’azi ga waɗanda ba za su saurara ba, sai Ishaya “ya ce,” “Ya Ubangiji, har yaushe?”

Annoba uku na ƙarshe cikin annobai goma na Masar suna ba da shaida game da matakai uku daga 9/11 zuwa dokar Lahadi. A ranar 11 ga Agusta, 1840 saƙon mala’ika na fari ya sami ƙarfi, kuma a ranar 19 ga Afrilu, 1844 mala’ika na biyu ya iso kuma aka ba shi ƙarfi a Taron Sansani na Exeter daga 12–17 ga Agusta, kuma mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844. Mala’ika na uku ya yi daidai da dokar Lahadi, sabili da haka yana nuna tsarin matakai uku, gama ba za ka iya samun na uku ba tare da na fari da na biyu ba.

> “An ba da saƙo na farko da na biyu a shekarun 1843 da 1844, kuma yanzu muna ƙarƙashin shelar saƙo na uku; amma har yanzu duka saƙonnin ukun suna nan da za a ci gaba da shelar su. Yana da muhimmanci a yanzu kamar yadda ya taɓa kasancewa a dā cewa a maimaita su ga waɗanda suke neman gaskiya. Ta hanyar alƙalami da murya ya kamata mu ɗaga shelar, muna nuna jerin tsarinsu, da kuma yadda annabce-annabcen da suka kai mu ga saƙon mala’ika na uku suke aiki. Ba za a iya samun na uku ba tare da na farko da na biyu ba. Waɗannan saƙonni ne ya kamata mu kai wa duniya ta cikin littattafai da wallafe-wallafe, da kuma ta cikin jawabai, muna nuna a cikin tafarkin tarihin annabci abubuwan da suka riga suka kasance da abubuwan da za su kasance.” Selected Messages, littafi na 2, 104, 105.

Annoba ta goma ta Masar an daidaita ta wurin wahayi da gicciye da kuma baƙin cikin da ya biyo bayansa wanda ke da alaƙa da shi. Saboda haka annoba ta goma ita ce saƙo na uku, wanda bisa ga larurar annabci dole ne saƙo na farko da na biyu su riga shi. A 9/11 Ubangiji ya tambayi Fir’auna, “har yaushe,” kuma nan da nan bayin Fir’auna su ma suka tambaya, “har yaushe.” Bayan Musa ya isar wa Fir’auna tambayar Allah ta “har yaushe,” kuma daidai kafin bayin su maimaita tambayar Musa ga Fir’auna, Musa ya nuna wani mahimmin juyin hali da cewa, “ya juya, ya fita daga gaban Fir’auna.” Fitowa 10:6.

9/11 wata mahangar annabci ce ta juyi, wadda aka yi mata kwatanci lokacin da Musa ya kawo annobar fara da ta zo ta wurin iskar gabas.

> “Akwai lokuta waɗanda su ne mahimman juya-hali a tarihin al’ummai da na ikkilisiya. Cikin tanadin Allah, sa’ad da waɗannan rikice-rikice dabam-dabam suka zo, ana ba da hasken da ya dace da wannan lokaci.” Bible Echo, August 26, 1895.

Annoba ta gaba ta haifar da duhu ko haske gwargwadon irin ajin da kake cikinsa. 9/11 ya kasance “maɓallin juyawa a cikin tarihin al’ummai da na ikkilisiya.” A wannan lokaci an kira mutanen Allah su komo su yi tafiya a cikin tsofaffin hanyoyi, amma suka ƙi yin tafiya a cikinsu, ba su kuma saurari ƙarar ƙaho ba. An aiwatar da rarrabewa tsakanin duhu da haske bayan Iliya, kuma Musa ya tambaya, “har yaushe?” Ta kuma ci gaba da faɗi a cikin wannan nassi:

> “Akwai lokuta da suke zama mahimman juyin juya hali a tarihin al’ummai da na ikilisiya. A cikin ikon tanadin Allah, sa’ad da waɗannan rikice-rikice dabam-dabam suka zo, ana ba da hasken da ya dace da wannan lokaci. Idan an karɓe shi, akwai ci gaban ruhaniya; idan kuma an ƙi shi, sai koma-bayan ruhaniya da rushewar jirgin bangaskiya su biyo baya.” Bible Echo, August 26, 1895.

Za mu ci gaba da batun “har yaushe” a talifi na gaba.

> “A cikin watan Mayu, 1842, aka kira Babban Taro a Boston, Massachusetts. A farkon wannan taro, ’yan’uwa Charles Fitch da Apollos Hale, na Haverhill, suka gabatar da annabce-annabcen hotuna na Daniel da Yahaya, waɗanda suka zana a kan zane, tare da lambobin annabci, suna nuna cikar su. Ɗan’uwa Fitch, yana bayani daga jadawalinsa a gaban Taron, ya ce, yayin da yake nazarin waɗannan annabce-annabce, ya yi tunanin cewa in ya iya fitar da wani abu irin wannan kamar yadda aka gabatar a nan, zai sauƙaƙa batun kuma ya sa ya fi masa sauƙin gabatar da shi ga masu sauraro. A nan akwai ƙarin haske a tafarkinmu. Waɗannan ’yan’uwa suna yin abin da Ubangiji ya nuna wa Habakkuk a cikin wahayinsa shekaru 2,468 da suka wuce, yana cewa, ‘Ka rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karantawa ya ruga da shi. Gama wahayin har yanzu yana domin ƙayyadadden lokaci.’ Habakkuk 2:2.”

> “Bayan an yi wata tattaunawa a kan batun, aka kada kuri’a gaba ɗaya cikin yarda ɗaya a buga guda ɗari uku masu kama da wannan ta hanyar lithograph, abin da kuma ba da daɗewa ba aka kammala. An kira su ‘taswirorin ’43.’ Wannan Taro ya kasance mai muhimmanci ƙwarai.” The Autobiography of Joseph Bates, 263.

> “Na ga cewa jadawalin 1843 hannun Ubangiji ne ya shiryar da shi, kuma bai kamata a canja shi ba; cewa adadin sun kasance yadda Ya so su kasance; cewa hannunsa yana bisa gare su, kuma ya ɓoye kuskure a cikin wasu daga cikin adadin, domin kada kowa ya gan shi, sai da hannunsa ya janye.” Early Writings, 74.

> “Shaidar haɗin kai ta masu laccoci da kuma jaridun Zuwa ta Biyu ce, sa’ad da suke tsaye a kan ‘asalin bangaskiya,’ cewa wallafa jadawalin nan cikar Habakkuk 2:2, 3 ne. Idan jadawalin batu ne na annabci (kuma waɗanda suke musun haka suna barin asalin bangaskiya), to, sai ya biyo baya cewa 457 K.H. ita ce shekarar da za a fara ƙididdige kwanaki 2300 daga gare ta. Ya zama dole 1843 ta kasance lokaci na farko da aka wallafa domin ‘wahayin’ ya ‘jinkirta,’ ko kuma domin a kasance da lokacin jinkiri, wanda a cikinsa ƙungiyar budurwai za su yi gyangyaɗi su yi barci a kan babban batun lokaci, daf da lokacin da za a tashe su ta wurin Kiran Tsakar Dare.” Second Advent Review and Sabbath Herald, Juzu’i I, Lamba 2, James White.

Back to Articles