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# The Book of Daniel - Number Seventy-Eight

Littafin Daniyel - Lamba Ta Saba’in da Takwas

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

Bayyanar da Ƙazantai Huɗu: Daidaiton Tarihi na Tawaye a cikin Adventism na Laodikiya

Author

Jeff Pippenger

Published

February 11, 2024

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The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

Ana amfani da tarihin Amoriyawa wajen kwatanta lokacin da ake zartar da fushin Allah a kan Adventism na Laodiceya. ’Yar’uwa White ta nuna cewa lokacin Allah na aiwatar da hukuncinsa ɗaya ne a kwanakin ƙarshe, lokacin da ake hatimce dubu ɗari da arba’in da huɗu, kamar yadda ya kasance sa’ad da Allah ya kawo fushinsa a kan Amoriyawa. Ta ce, “Ko da yake” al’ummar Amoriyawa “sun yi fice saboda bautar gumakansu da ruɓewarsu, har yanzu ba su cika kofin muguntarsu ba... Mahalicci mai jinƙai yana shirye ya jure muguntarsu har zuwa tsara ta huɗu. Sa’an nan kuma, idan ba a ga wani sauyi zuwa mafi alheri ba, hukunce-hukuncensa za su sauko a kansu. Cikin daidaito marar kuskure, Madawwami har yanzu yana riƙe da lissafi da dukan al’ummai. Yayin da ake miƙa jinƙansa tare da kiraye-kirayen tuba, wannan lissafi zai ci gaba da kasancewa a buɗe; amma idan alkaluman suka kai wani adadi tabbatacce wanda Allah ya ƙaddara, hidimar fushinsa takan fara. Ana rufe lissafin. Haƙurin Allah ya ƙare.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

’Yar’uwa White ta danganta sarai aikin hidimar fushin Allah a kan Adventism na Laodicea a lokacin misalin Ezekiyel na hatimin waɗanda dubu ɗari da arba’in da huɗu, da cewa yana farawa ne sa’ad da kofinsu na mugunta ya cika, kuma kofin yana kaiwa ga cikar sa a tsara ta huɗu. Dukan wannan bayani an gabatar da shi ne a cikin mahallin wahayin da ya fara a sura ta takwas, wanda yake kwatanta abubuwan ƙyama guda huɗu masu ƙaruwa.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> Sa’an nan ya ce mini, Ɗan mutum, ka ɗaga idanunka yanzu wajen arewa. Sai na ɗaga idanuna wajen arewa, ga shi kuwa a can arewa, a ƙofar bagaden, a mashiga, akwai wannan siffar kishi. Ya ƙara ce mini, Ɗan mutum, kana ganin abin da suke yi? Har ma manyan abubuwan banƙyama da gidan Isra’ila yake aikatawa a nan, domin in nisanta da Wuri Mai Tsarki na? Amma ka sāke juyowa, za ka ga ma abubuwan banƙyama da suka fi girma. Sai ya kawo ni ƙofar filin; da na duba, sai ga wani rami a bango. Sa’an nan ya ce mini, Ɗan mutum, ka hako yanzu a bango; da na hako a bangon, sai ga wata ƙofa. Ya ce mini kuma, Ka shiga, ka ga mugayen abubuwan banƙyama da suke yi a nan. Saboda haka na shiga na gani; sai ga kowane irin halittu masu rarrafe, da dabbobi abin ƙyama, da dukan gumakan gidan Isra’ila, an zana su a bango kewaye da kewaye. A gabansu kuwa akwai mutum saba’in daga dattawan gidan Isra’ila, a tsakiyarsu kuma Ja’azaniya ɗan Shafan yana tsaye, kowa da ƙanshin turarensa a hannunsa; kuma wani gajimare mai kauri na turare yana tashi. Sa’an nan ya ce mini, Ɗan mutum, ka ga abin da dattawan gidan Isra’ila suke yi a cikin duhu, kowa a ɗakunansa na siffofinsa? Gama suna cewa, Ubangiji ba ya ganinmu; Ubangiji ya yashe ƙasar. Ya kuma ce mini, Ka sāke juyowa kuma, za ka ga ma abubuwan banƙyama da suka fi girma da suke yi. Sa’an nan ya kawo ni ƙofar gidan Ubangiji wadda take wajen arewa; sai ga mata suna zaune a can suna kuka saboda Tammuz.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> Sa’an nan ya ce mini, Ka ga wannan, ya ɗan mutum? Ka sake juyawa kuma, za ka ga abubuwan banƙyama da suka fi waɗannan girma. Sai ya kawo ni zuwa farfajiyar cikin gidan Ubangiji; ga shi kuwa, a ƙofar haikalin Ubangiji, a tsakanin shirayin da bagaden, akwai kamar mutane ashirin da biyar, bayansu suna fuskantar haikalin Ubangiji, fuskokinsu kuwa suna fuskantar gabas; suna kuma sujada ga rana wajen gabas. Sa’an nan ya ce mini, Ka ga wannan, ya ɗan mutum? Ashe ƙaramin abu ne ga gidan Yahuza su aikata abubuwan banƙyama da suke aikatawa a nan? Gama sun cika ƙasar da tashin hankali, suka sāke komo wa domin su tsokane ni zuwa fushi; ga shi kuwa, suna kai reshen itace zuwa hancinsu. Saboda haka ni ma zan yi mu’amala da su cikin hasala: idona ba zai ji tausayinsu ba, ba kuwa zan ji ƙai ba; ko da yake su yi kuka a kunnuwana da babbar murya, duk da haka ba zan saurare su ba. Ezekiyel 8:5–18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Bayan da aka nuna wa Ezekiyel ƙazantar farko ta kafa siffar kishi a mashigin ƙofar bagaden, sai aka sanar da shi cewa za a nuna masa ƙazantu ma fi girma fiye da siffar kishin. Ƙazantar ta biyu tana wakiltuwa ta wurin dakunan asiri, inda shugabanci, wanda aka wakilta da dattawa, suke miƙa addu’a, wadda turare ke wakilta, suna kuma shelar cewa Ubangiji ya yashe duniya, kuma ba ya ganin su. Amma aka sanar da Ezekiyel cewa zai ga ƙazantu ma fi girma fiye da waɗannan.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Abin ƙyama na uku ana wakilta shi da “mata suna kuka saboda Tammuz,” amma har yanzu akwai abin ƙyama da ya fi wannan girma, gama abin ƙyama na huɗu yana bayyana shugabanci na maza ashirin da biyar suna yin sujada ga rana, suna juya bayansu ga haikali.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

A cikin ƙazanta ta huɗu an yi furucin cewa “tsofaffi maza” “sun cika ƙasar da tashin hankali, sun sāke komawa su tsokane ni in yi fushi: ga shi kuma, suna sa reshe ga hancinsu.” “Ranar tsokana” ita ce ranar da hidimar fushin Allah take farawa, kamar yadda ta faru da Isra’ila ta dā sa’ad da suka ƙi saƙon Joshua da Caleb game da Ƙasar Alkawari. Ƙin saƙon hatimcewa yana nuna lokacin da kofin mugunta ya cika ga Urushalima. Joshua da Caleb suna wakiltar ƙaramar ƙungiya, waɗanda su ne amintattun kaɗan da suke nishi suna kuka saboda ƙazantar da ke cikin ikilisiya da kuma cikin ƙasar.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Sai Musa da Haruna suka fāɗi rubda ciki a gaban dukan taron jama’ar ’ya’yan Isra’ila. Sai Yoshuwa ɗan Nun, da Kaleb ɗan Yefunne, waɗanda suna cikin masu leƙen ƙasar, suka yage tufafinsu. Suka yi magana da dukan taron ’ya’yan Isra’ila, suna cewa, Ƙasar da muka ratsa cikinta domin mu leƙe ta, ƙasa ce mai kyau ƙwarai da gaske. In Ubangiji ya ji daɗinmu, to, zai kai mu cikin wannan ƙasa, ya ba mu ita; ƙasar da take malala da madara da zuma. Sai dai kada ku yi tawaye ga Ubangiji, kada kuma ku ji tsoron mutanen ƙasar; gama su abinci ne a gare mu: kāriyar su ta rabu da su, Ubangiji kuma yana tare da mu: kada ku ji tsoronsu. Amma dukan taron suka ce a jajjefe su da duwatsu. Sai ɗaukakar Ubangiji ta bayyana a cikin alfarwar taro a gaban dukan ’ya’yan Isra’ila. Sai Ubangiji ya ce wa Musa, Har yaushe wannan jama’a za su ƙosar da ni? Har yaushe kuma ba za su gaskata ni ba, duk da dukan alamu da na nuna a tsakiyarsu? Zan buge su da annoba, in kore su daga gādo, in mai da kai al’umma mafi girma, mafi ƙarfi fiye da su. Littafin Ƙidaya 14:5–12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

“Tsokanar” da ’yan tawaye suka haddasa a cikin Littafin Lissafi, haka kuma a cikin Ezekiyel, ta ginu ne a kan ƙin amincewar mai tawaye ya yarda da “alamomi” da aka bayyana. “Alamomin” da aka ƙi yarda da su a zamanin Musa su ne “alamomin” da suka kasance irin misalin bayyanuwar ikon Allah a tarihin Millerites. Isra’ila ta dā ta tsokane Allah ta wurin ƙin karɓar “alamomin” bayyanuwar ikonsa a tarihin kafuwar ta. A lokacin hatimtawar mutum dubu ɗari da arba’in da huɗu, Isra’ila ta zamani ma tana ƙin yarda da (juya wa baya ga) ainihin tarihin kafuwa wanda zai zama “alamar” da za ta ba su damar “ganewa” maimaituwar tarihin Kukan Tsakar Dare wanda ake maimaitawa a kwanaki na ƙarshe.

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Allah yana barin ’yan tawaye su ga maimaituwar bayyanar ikon Allah, gama maimaituwar bayyanar ikon Allah ce ba kawai ruwan sama na ƙarshen zamani ba, amma kuma gaskiyar da za ta cece su in da sun kasance cikin waɗanda suke ƙaunar gaskiya.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Gano ƙazantattu huɗu na Ezekiyel sura ta takwas a matsayin alamomin tsararraki huɗu na Adventism na Laodicea wani ɓangare ne na saƙon da Zakin kabilar Yahuda yake warwarewa a kwanaki na ƙarshe. Tsara ta farko ta fara ne da tawaye na shekara ta 1863, kuma bayan shekaru ashirin da biyar, a shekara ta 1888, tawayen da ya nuna farkon tsara ta biyu tare da alamar ɗakuna na ɓoye ya zo. Bayan shekaru talatin da ɗaya, a shekara ta 1919, buga littafin W. W. Prescott mai taken, The Doctrine of Christ, ya nuna farkon tsara ta uku, wadda Ezekiyel ya wakilta a matsayin mata masu kuka domin Tammuz. Bayan shekaru talatin da takwas daga nan, a shekara ta 1957, tare da buga littafin, Questions on Doctrine, tsara ta huɗu ta iso wadda take bayyana lokacin da ’yan tawaye za su juya gaba da saƙon hatimi da yake tashi daga gabas, su kuma yi sujada ga rana.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Za mu fara duba tsara ta biyu na tawaye na Adventism ɗin Laodicea wadda ta bayyana a Babban Taron Minneapolis a shekara ta 1888. Yana da muhimmanci a tuna cewa dukkan abubuwan ƙyama huɗu na Ezekiyel suna faruwa ne a Urushalima; ko da yake suna wakiltar tarihin tawaye mai ci gaba, a ko da yaushe suna magana ne game da tawayen da ke faruwa a cikin birnin da ke wakiltar Adventism ɗin Laodicea a kwanaki na ƙarshe.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> “A matsayin ɗaya daga cikin alamu na halakar Urushalima, Almasihu ya faɗa cewa, ‘Annabawan ƙarya da yawa za su tashi, kuma za su ruɗi mutane da yawa.’ Annabawan ƙarya kuwa sun tashi, suna ruɗin jama’a, suna kuma jagorantar dimbin mutane zuwa cikin hamada. Masu sihiri da bokaye, suna iƙirarin ikon aikata mu’ujizai, suka jawo jama’a su bi bayansu zuwa wuraren kaɗaici na duwatsu. Amma an kuma faɗi wannan annabcin ne game da kwanaki na ƙarshe. An ba da wannan alama a matsayin alamar Zuwan na Biyu. Har yanzu ma almazihan ƙarya da annabawan ƙarya suna nuna alamu da abubuwan al’ajabi domin su yaudari almajiransa. Ashe, ba ma jin wannan kira cewa, ‘Ga shi, yana cikin hamada’? Ashe, ba dubbai ne suka riga suka fita zuwa cikin hamada ba, da bege su sami Almasihu? Kuma daga dubban tarurruka inda mutane ke da’awar suna hulɗa da ruhohin matattu, ba yanzu ake jin wannan kira ba cewa, ‘Ga shi, yana cikin ɗakuna na ɓoye’? Wannan shi ne ainihin iƙirarin da bautar ruhohi take yi. Amma me Almasihu ya ce? ‘Kada ku gaskata shi. Gama kamar yadda walƙiya take fitowa daga gabas, ta haskaka har yamma; haka kuma zuwan Ɗan Mutum zai kasance.’” The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Ɗakunanku na asiri alama ce ta sihiri na ruhaniya, kuma abin ƙyama na biyu na sura ta takwas ta Ezekiyel yana faruwa ne a cikin haikali, inda aka rataye siffofin duniya a ɓoye a kan ganuwar.

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

> Sai na shiga na duba; sai ga kowane irin abu mai rarrafe, da mugayen dabbobi masu banƙyama, da dukan gumakan gidan Isra’ila, a zāne a kan bangon kewaye. Kuma ga mutane saba’in daga cikin dattawan gidan Isra’ila suna tsaye a gabansu, a tsakiyarsu kuma Ya’azaniya ɗan Shafan yana tsaye, kowane mutum da turarensa a hannunsa; sai wani kaurin gizagizai na turare ya tashi sama. Sa’an nan ya ce mini, Ɗan mutum, ka ga abin da dattawan gidan Isra’ila suke yi a cikin duhu, kowane mutum a ɗakunan siffofinsa? gama suna cewa, Ubangiji ba ya ganinmu; Ubangiji ya yashe duniya. Ezekiyel 8:10–12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Ezekiyel ya ga “gumakan gidan Isra’ila, waɗanda aka zāna a kan bangon” Wuri Mai Tsarki, amma an faɗa masa a sarari cewa wannan tawaye yana kuma faruwa a cikin “ɗakunan hotuna” na kowane ɗaya daga cikin dattawan. Tawayen da yake cikin haikali na zahiri yana bayyana tawayen da yake cikin haikalin mutum.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Ta wurin tsarkake haikali daga masu saya da masu sayarwa na duniya, Yesu ya bayyana aikinsa na tsarkake zuciya daga ƙazantar zunubi,—daga sha’awoyin duniya, da son zuciya na kai, da mugayen ɗabi’u, waɗanda suke lalatar da rai. Malachi 3:1–3 an ambata.” The Desire of Ages, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Abin ƙyama na biyu ya wakilta bayyanuwar mugunta a cikin ikilisiya, da kuma cikin zukatan dattawan da ya kamata su zama masu tsaron ikilisiyar. Muguntar da aka bayyana a can ita ce muguntar bautar ruhohi. A kwanakin Nuhu, sa’ad da dukan tunanin zukatan mutane suka kasance mugaye, mutanen kafin rigyawar ruwa sun cika kwafinsu na mugunta.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Allah kuwa ya ga cewa muguntar mutum ta yi yawa a duniya, kuma cewa kowace tunanin zuciyarsa mugunta ce kaɗai kullum. Farawa 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Tsara ta biyu tana nuna lokacin da ruhaniya ta shiga duka shugabannin Urushalima, haka kuma cikin tsarin haɗin gwiwa na Adventism na Laodikea. Abin da “tsofaffin gidan Isra’ila” suka yi “a cikin duhu,” “a” “ɗakunansu na” “surori,” yana nuna cewa “kowace tunani ta tunanin” zukatansu “mugunta ce kaɗai.” Sister White ta bayyana a sarari cewa halakar Urushalima tana wakiltar ƙarshen duniya, kuma shaidar Ruwan Tsufana a zamanin Nuhu ma tana wakiltar ƙarshen duniya. A cikin kwanaki na ƙarshe waɗanda suka ƙi a tsarkake su ta wurin gaskiya, ruhaniya tana cim musu, kamar yadda ƙazantar ta biyu a Ezekiyel sura ta takwas ta wakilta.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Abin ƙyamar ta biyu ta Ezekiyel tana wakiltar tawayen da ya zo a shekara ta 1888, kuma ta zama alamar tsara ta biyu; amma fiye da haka, shekara ta 1888, da dukan abin da take wakilta ko abin da ake wakilta da ita, an maimaita su a ranar 11 ga Satumba, 2001. Sister White ta fayyace sarai cewa a shekara ta 1888, mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko, sabili da haka wannan tarihin yana wakiltar lokacin da manyan gine-ginen Birnin New York za a rushe su ta wurin taɓawa daga Allah, kuma Ru’ya ta Yohanna sura ta goma sha takwas, ayoyi na ɗaya zuwa uku, za su cika.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Ƙin yarda a ajiye ra’ayoyin da aka riga aka ƙulla a zuciya, da kuma karɓar wannan gaskiya, shi ne ya kasance a gindin babban ɓangare na adawar da aka nuna a Minneapolis ga saƙon Ubangiji ta wurin ’Yan’uwa Waggoner da Jones. Ta wajen rura wutar wannan adawa, Shaidan ya yi nasarar hana mutanenmu, a babban ma’auni, wannan iko na musamman na Ruhu Mai Tsarki wanda Allah yake marmarin ba su. Maƙiyi ya hana su samun wannan ƙwarewa mai tasiri wadda da ta kasance tasu wajen kai gaskiya ga duniya, kamar yadda manzanni suka yi shelarta bayan ranar Fentikos. Hasken da zai haskaka dukan duniya da ɗaukakarsa an ƙi shi, kuma ta wurin aikin ’yan’uwanmu ne aka hana shi isa ga duniya a babban ma’auni.” Selected Messages, littafi na 1, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Tarihin 1888 ya ba da misalin ƙin karɓar saƙon ruwan sama na ƙarshe da ya iso a ranar 11 ga Satumba, 2001. 1888 alama ce ta ƙarni na biyu na Adventism na Laodicea, wanda ƙazantar ta biyu ta Ezekiyel ke wakilta, kuma tarihin da ke cikinsa yana nuna tawaye da dattawa saba’in da ke cikin Ezekiyel suka misalta. Tawayensu ya wakilci ruhaniya, kuma ya yi daidai da cikar kofin lokacin jarrabawa a zamanin Nuhu. Ƙin karɓar saƙon ya nuna ƙin da shugabanci ya yi wa saƙon ruwan sama na ƙarshe, wanda zai bayyana zuwan annoba ta uku ta Musulunci.

> “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 ƙarshe zai sauko a kan mutanen Allah. Wani mala’ika mai ƙarfi zai sauko daga sama, kuma dukan duniya za ta haskaka da ɗaukakarsa.” Review and Herald, Afrilu 21, 1891.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Jagorancin da a shekara ta 1888 ya ƙi saƙon, ya kasance alama ta ƙin saƙon Musulunci a ranar 11 ga Satumba, 2001, amma Allah yana nufin ya fito da bayyanuwar iko wadda waɗannan shugabannin za su shaida a matsayin wani ɓangare na hukuncinsa a kansu. Bayyanuwar ikon ruwan sama na ƙarshe tana faruwa a ƙarshen lokacin hatimi. Ta fara ne a ranar 11 ga Satumba, 2001, amma tana kaiwa ga kololuwarta a ƙarshen kwanaki uku da rabi na Ru’ya ta Yohanna sura ta goma sha ɗaya, sa’ad da “babbar girgizar ƙasa” ta iso.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Saƙon 1888 shi ne saƙon Laodikiya, kira na ƙarshe ga mutanen da aka taɓa zaɓa a dā, waɗanda a wancan lokaci ake cikin halin ƙetare su.

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

> “Saƙon da aka ba mu ta bakin A. T. Jones, da E. J. Waggoner, shi ne saƙon Allah zuwa ga cocin Laodiceya, kuma kaito ga duk wanda yake ikirarin ya gaskata da gaskiya, amma duk da haka bai haskaka wa waɗansu hasken da Allah ya bayar ba.” The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Saƙon 1888 yana wakiltar saƙon da ya bayyana cewa, sa’ad da aka rushe manyan gine-ginen Birnin New York a ranar 11 ga Satumba, 2001, ya kamata a ba da shaidar kai tsaye ga cocin Laodicea; kuma shaidar kai tsayen ita ce saƙon Musulunci na Bala’i na uku, wanda, sa’ad da aka hura masa a kan mutane masu ja da baya daga bangaskiya, yake da ikon kawo su ga rai a matsayin runduna mai ƙarfi.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Dole ne a ba da shaidar kai-tsaye ga ikilisiyoyinmu da cibiyoyinmu, domin a tayar da masu barci.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Sa’ad da aka gaskata kuma aka yi wa maganar Ubangiji biyayya, za a sami ci gaba mai ɗorewa. Bari mu yanzu ga babban bukatarmu. Ubangiji ba zai iya amfani da mu ba sai ya hura rai cikin ƙasusuwan busassu. Na ji an faɗi waɗannan kalmomi: ‘Ba tare da zurfin motsin Ruhun Allah a kan zuciya ba, ba tare da tasirinsa mai ba da rai ba, gaskiya ta zama matacciyar wasiƙa.’” Review and Herald, November 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

Shekarar 1888 tana nuna farkon ƙarni na biyu na Adventism, amma kuma tana bayar da layin annabci da ya yi daidai da kwanakin ƙarshe. A ranar 11 ga Satumba, 2001, Allah ya jagoranci mutanen da suka zaɓi su yarda cewa harin Musulunci a kan dabbar ƙasa cikar annabci ne, ya mayar da su zuwa tsoffin hanyoyi. Mutanen Allah suna bukatar su koma ga lu’ulu’un William Miller su kuma sami ilimi game da gaskiyoyi na tushe waɗanda suka haɗa da cikar Masifa ta fari da ta biyu, waɗanda kuwa suka tabbatar da isowar Masifa ta uku a wancan lokaci. Da zarar waɗannan mutane suka koma waɗancan tsoffin hanyoyi, aka jagorance su su ga tsarkin alluna biyun Habakkuk.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Tawayen shekara ta 1863 a kan alluna biyu na Habakkuk, waɗanda su ne jauhari na Miller kuma su ne harsashin Adventism, ya kasance abin misaltawa ga wata tawaye da aka maimaita a ranar 11 ga Satumba, 2001; gama a wannan karo kuma an ba shugabancin Adventism na Laodicea dama su ɗaukaka jauharan Miller, ko kuwa su ƙi su. Dukan tsararraki huɗu na Adventism da aka wakilta a cikin Ezekiyel takwas, su ma suna wakiltar tawayen Adventism na Laodicea a ranar 11 ga Satumba, 2001.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Za mu ci gaba da tantance ƙarni na biyu na Adventism na Laodicea a cikin talifi na gaba.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> “Allah ya halicci mutum da ƙaunoni masu iya rungumar gaskiyoyin madawwami. Waɗannan ƙaunonin ya kamata a kiyaye su da tsarki da kuma tsarkaka, ba tare da wani ɗanɗanon duniya ba. Amma ’yan Adam sun cire madawwamiyar rayuwa daga lissafinsu. Allah, Alfa da Omega, farko da ƙarshe, Shi wanda yake riƙe da makomar kowane rai a cikin kulawarsa, an manta da Shi. Da suna zaton kansu masu ƙarfi cikin sani, mutane sun ƙasƙantar da kansu zuwa mafi ƙasƙancin matsayi a gaban Allah.”

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> “Zuciyar mutum ta zama ta duniya. A maimakon ta bayyana hatimin Allahntaka, tana bayyana hatimin ɗan’adamtaka. A cikin ɗakunanta ana ganin siffofin duniya. Ayyuka masu ƙasƙantarwa da suka yi rinjaye a kwanakin Nuhu, waɗanda suka kai mazaunan wancan zamanin ga kasancewa bayan bege na ceto, ana ganin su a yau.” Signs of the Times, December 18, 1901.

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