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# The Book of Daniel - Number Seventy

Littafin Daniyel - Lamba Saba’in

From Ancient Tables to Modern Responsibilities: Unveiling the Covenant Journey

Daga Tsofaffin Alluna zuwa Nauyin da ke kanmu a Zamanin Yanzu: Bayyanar Tafiyar Alkawari

Author

Jeff Pippenger

Published

February 3, 2024

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When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.

Sa’ad da Ubangiji ya shiga alkawari da Isra’ila ta dā, Ya ba da alluna biyu a matsayin tushe da alamar dangantakar alkawarin. Allunan nan biyu kuma sun nuna nauyin da ke kan Isra’ila ta dā na gabatar wa duniya da shaida mai rai game da allunan biyu. Sa’ad da Ubangiji ya shiga alkawari da Isra’ila ta zamani, Ya ba da alluna biyu a matsayin tushe da alamar dangantakar alkawarin. Allunan nan biyu kuma sun nuna nauyin da ke kansu na gabatar wa duniya da shaida mai rai game da dukan alluna huɗu.

The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.

An ba Isra’ila ta dā ta zahiri alluna biyu ɗin nan ne jim kaɗan bayan da Allah ya kuɓutar da su daga bautar zahiri ta kangin Masar, ya kuma wuce da su ta cikin abin takaicin ƙetare Bahar Maliya. Tsawon lokacin da Isra’ila ta dā ta zahiri ta yi a kangin bautar an ayyana shi a fili cikin annabci cewa shekara ɗari huɗu da talatin ne, kuma a lokacin da suke cikin wannan kangi Isra’ila ta dā ta zahiri ta manta, ta kuma daina kiyaye Asabar ta yini na bakwai.

The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.

An ba Isra’ila ta zamani ta ruhaniya alluna biyu ne nan da nan bayan Allah ya kubutar da su daga bautar ruhaniya ta kangin Katolika, ya kuma kawo su ta cikin babban abin takaici na 1844. An riga an fayyace tsawon lokacin da Isra’ila ta zamani ta ruhaniya ta yi cikin kangi a cikin annabci a matsayin shekaru dubu ɗaya da ɗari biyu da sittin, kuma a lokacin da take cikin kangi Isra’ila ta zamani ta ruhaniya ta manta, ta kuma daina kiyaye Asabar ta rana ta bakwai.

In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.

A cikin tarihin nan da kansa, a lokacin da Allah ya ba Musa alluna biyu domin ya kai wa Isra’ila ta dā, ɗan’uwansa Haruna kuma yana yin siffar zinariya ta maraƙi. Alluna biyu na Dokoki Goma suna bayyana cewa Allah Allah ne mai kishi, kuma kishinsa yana bayyana ne musamman a kan bautar gumaka; kuma sa’ad da Musa ya sauko daga dutsen, Isra’ila ta dā tana rawa tsirara kewaye da siffar zinariya da wanda aka zaɓa ya zama kakakin Allah ne ya ƙera.

> And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.

> Sai Musa ya faɗa wa Haruna dukan maganganun Ubangiji wanda ya aike shi, da kuma dukan alamu waɗanda ya umarce shi da su. Sai Musa da Haruna suka tafi, suka tattara dukan dattawan ’ya’yan Isra’ila. Sai Haruna ya faɗi dukan maganganun da Ubangiji ya faɗa wa Musa, ya kuma yi alamun a gaban jama’a. Fitowa 4:28–30.

The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.

Ɗan’uwan annabin da ya jagoranci Isra’ila ta dā a lokacin tarihin alkawari sa’ad da aka ba da allunan alkawari guda biyu shi ne jagora a cikin tawayen siffar kishi. Mijin annabiya wadda ta jagoranci Isra’ila ta zamani a lokacin tarihin alkawari sa’ad da aka ba da allunan alkawari guda biyu shi ne jagora a cikin tawayen shekara ta 1863, kuma shekara ta 1863 tana nuna ƙarni na farko na Adventism a matsayin wanda aka wakilta da siffar kishi da aka kafa a mashigar ƙofar bagaden.

> 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. Ezekiel 8:5.

> Sa’an nan ya ce mini, Ɗan mutum, ka ɗaga idanunka yanzu wajen arewa. Sai na ɗaga idanuna wajen arewa, ga shi kuwa a wajen ƙofar bagaden can wajen arewa akwai wannan gunki na kishi a mashiga. Ezekiyel 8:5.

The “altar” is a symbol of Christ.

“Bagaden” alama ce ta Almasihu.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “Muna cikin haɗarin gauraya abin mai tsarki da abin gama-gari. Wutar tsarki daga wurin Allah ce za a yi amfani da ita a cikin ƙoƙarinmu. Bagade na gaskiya shi ne Almasihu; wuta ta gaskiya kuma ita ce Ruhu Mai Tsarki. Wannan ne wahayi namu. Sai dai kawai idan Ruhu Mai Tsarki ne yake jagoranta yana kuma yi wa mutum shiriya, sa’an nan ne ya zama amintaccen mai ba da shawara. Idan muka juya daga Allah da kuma daga zaɓaɓɓunsa domin mu nemi tambaya a bagadai baƙi, za a amsa mana gwargwadon ayyukanmu.” Selected Messages, littafi na 3, 300.

The “gate” is the church.

“ƙofa” ita ce ikilisiya.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> “Ga rai mai tawali’u, mai bangaskiya, gidan Allah a duniya shi ne ƙofar sama. Waƙar yabo, addu’a, kalmomin da wakilan Almasihu suke furtawa, su ne hanyoyin da Allah ya naɗa domin shirya mutane domin ikkilisiyar da take sama, domin waccan bauta mafi ɗaukaka wadda babu abin da yake ƙazantarwa da zai iya shiga cikinta.” Testimonies, juzu’i na 5, 491.

In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.

A shekara ta 1863, Adventism na Laodikiya ya zama coci da aka yi wa rajista ta doka, kuma ya daina kasancewa motsi. A wannan lokaci ne suka “shiga” cikin tarihin coci. A shekara ta 1863, cocin Almasihu ta shiga wata haɗin gwiwa ta shari’a da gwamnatin Amurka. A wannan shekarar kuma suka gabatar da wani jadawali na jabu domin ya maye gurbin alluna biyu masu tsarki na Habakkuk. Da zarar an shirya tebur na biyu, bisa ga tarihin annabci, waɗanda Haruna ya wakilta suna shirya wani sura na jabu.

The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.

Umarni na biyu shi ne gargadi mafi takamaimai game da bautar gumaka da sujada ga siffofi. A cikinsa ne kuma Allah yake bayyana halinsa a matsayin Allah mai kishi. A nan ne kuma Ya kafa ka’idar cewa Yana tanadar hukunci a kan mugaye har zuwa tsara ta uku da ta huɗu. Dokoki Goma kwafi ne na halin Almasihu.

> “For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.

> “Saboda ƙin karɓar Almasihu, tare da sakamakon da ya biyo baya, alhakin ya rataya a kansu. Zunubin al’umma da halakar al’umma sun kasance sakamakon shugabannin addini ne.”

> “In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.

> “A zamaninmu ba haka irin waɗannan tasirrai suke aiki ba? A cikin manoman gonar inabin Ubangiji, ba da yawa ne suke bin sawun shugabannin Yahudawa ba? Ba malaman addini suke juya mutane daga bayyanannun bukatun kalmar Allah ba? A maimakon su koyar da su cikin biyayya ga dokar Allah, ba suna koya musu saba wa ita ba? Daga mimbari da yawa na ikilisiyoyi ana koyar da jama’a cewa dokar Allah ba ta ɗaure su ba. Ana ɗaukaka al’adun mutane, ƙa’idoji, da halaye. Ana renon girman kai da jin daɗin kai saboda baiwar Allah, alhali kuwa ana yin watsi da haƙƙoƙin Allah.

> “In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.

> “Ta wurin ƙin bin dokar Allah, mutane ba su san abin da suke yi ba. Dokar Allah ita ce cikakken bayyanar halinsa. Tana ƙunshe da ƙa’idodin mulkinsa. Duk wanda ya ƙi karɓar waɗannan ƙa’idoji yana sa kansa a waje da hanyar da albarkatun Allah ke gudana.” Christ’s Object Lessons, 305.

The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.

Halin Kristi shi ne surarsa, kuma hakan ya ƙunshi cewa Shi Allah ne mai kishi. An bayyana kishin Allah cikin Almasihu sa’ad da ya tsarkake haikali sau biyu. A tsarkakewar haikali ta farko, almajiran da suka shaida wannan aiki suka tuna cewa Nassosi sun yi nuni ga kishin Allah.

> And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.

> Idin Ƙetarewar Yahudawa kuwa ya kusato, sai Yesu ya haura Urushalima. Ya kuwa sami a cikin haikalin waɗanda suke sayar da shanu da tumaki da kurciyoyi, da kuma masu canjin kuɗi zaune. Da ya yi bulala da ƙananan igiyoyi, sai ya fitar da su duka daga haikalin, da tumakin, da shanun; ya zubar da kuɗin masu canjin kuɗin, ya kuma kifar da tebura. Sai ya ce wa masu sayar da kurciyoyin, Ku ɗauke waɗannan abubuwa daga nan; kada ku mai da gidan Ubana gidan ciniki. Almajiransa kuwa suka tuna cewa an rubuta, Kishin gidanka ya cinye ni. Yohanna 2:13–17.

In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.

A cikin Nassosi, a duka Ibrananci da Helenanci, kalmar “mai kishin tsarki” ita ce kuma kalmar “mai kishi.” Kalma ɗaya ce. Sa’ad da Kristi ya tsarkake haikali, yana bayyana kishin Allah ne, wato wannan siffa ta halin Allah da aka bayyana a cikin umarni na biyu, kuma musamman ana bayyana ta ne a kan bautar gumaka. Sa’ad da Musa ya sauko daga dutsen da alluna biyu, ya kuma gane abin da Haruna ya yi da abin da mutanen suke yi, sai ya karya alluna biyun. Alluna biyun su ne ainihin hoton kishi, gama sun kasance wakilce-wakilce na zahiri da suka nuna Allah a matsayin Allah mai kishi. Sa’ad da Musa ya karya alluna biyun, yana bayyana ainihin wannan kishin da aka bayyana a cikin umarni na biyu ne.

> And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.

> Sai Musa ya juya, ya sauko daga kan dutsen, alluna biyu na shaida kuma suna hannunsa: allunan a rubuce suke a ɓangarorinsu biyu; a wannan ɓangaren da kuma a wancan ɓangaren aka rubuta su. Allunan kuwa aikin Allah ne, rubutun kuma rubutun Allah ne, sassaka a kan allunan. Da Yoshuwa ya ji amo na mutanen suna ihu, sai ya ce wa Musa, “Akwai amo na yaƙi a sansani.” Sai ya ce, “Ba muryar waɗanda suke ihu domin cin nasara ba ce, ba kuwa muryar waɗanda suke kuka domin an ci su ba ce: amma amo na masu rerawa nake ji.” Ya zama, da zarar ya kusanci sansanin, sai ya ga ɗan maraƙin da rawar; fushin Musa kuwa ya yi zafi ƙwarai, sai ya jefa allunan daga hannuwansa, ya farfashe su a ƙarƙashin dutsen. Fitowa 32:15–19.

The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”

Alluna biyu sun kasance shaidar halin Allah. Halin Allah shi ne surar da za a ƙera a cikin mutane ta wurin adalcin Almasihu. Alluna biyun su ne ainihin surar kishi, kuma Haruna ya ƙera kwaikwayon surar kishi a daidai lokacin da ake ba da ainihin surar kishi ga Isra’ila ta dā. Waɗanda aka sifanta da Almasihu a cikinsu suna da surarsa, da rigar adalcinsa, amma masu shagalin Haruna suna rawa tsirara, gama su Laodikeyawa ne. Laodikeyawa su ne “matalauta, da abin tausayi, da fakirai, da makafi, da tsirara.”

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.

> Sa’ad da Musa ya ga cewa mutanen suna tsirara; (gama Haruna ya tsirar da su domin kunyarsu a gaban maƙiyansu). Fitowa 32:25.

In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.

A cikin shekara ta 1856, shekaru bakwai kafin a samar da jadawalin ƙarya, duka James da Ellen White sun bayyana cewa motsin ya riga ya sauya zuwa yanayin Laodikiya. A cikin 1863, Adventism yana da “tsirara” a ruhaniya kamar yadda Isra’ila ta dā ta kasance a zahiri “tsirara” sa’ad da suke rawa kewaye da siffar ƙarya ta kishi. Ƙaryar da Haruna ya yi wani gunki ne da aka yi da zinariya, amma kuwa siffar ɗan maraƙi ce, wanda dabba ce. Siffa ce ta dabbar, kuma siffa ce kuma ga dabbar. Ɗan maraƙin zinariya siffa ce ta dabbar, amma an kuma keɓe shi ga allolin da Haruna, cikin rashin adalci, ya bayyana cewa su ne suka kuɓutar da Isra’ila daga bautar Masar.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.

> Sai ya karɓa daga hannunsu, ya sassaƙa shi da kayan sassaƙa, bayan ya yi shi ɗan maraƙi na narkakken ƙarfe; sai suka ce, Waɗannan su ne allolinka, ya Isra’ila, waɗanda suka fito da kai daga ƙasar Masar. Da Haruna ya ga haka, sai ya gina bagade a gabansa; Haruna kuwa ya yi shela, ya ce, Gobe idi ne ga Ubangiji. Da safe washegari suka tashi da wuri, suka miƙa hadayun ƙonawa, suka kawo hadayun salama; jama’a kuwa suka zauna domin su ci su sha, sa’an nan suka tashi su yi rawa. Fitowa 32:4–6.

The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).

Maraƙin zinariya ya kasance surar dabba, amma an keɓe shi ga allolin ƙarya, sabili da haka shi ma ya kasance sura (hadaya) ga dabbar. An yi surar da zinariya, wadda ita ce alamar Babila, kuma maraƙi ne, wanda shi ne mafi girman nau’in hadaya a hidimar haikali. An keɓe shi ga allolin Masar. Babila ta Asiri (gama dukan shaidun annabci suna nuna ƙarshen duniya) ta ƙunshi mace mai hawa bisa dabba. Dabba wadda macen take hawa ita ce Majalisar Ɗinkin Duniya (sarakuna goma), kuma alama ce ta maciji, rashin yarda da Allah, da Masar. Matar kanta kwaikwayon cocin Allah na gaskiya ce. Maraƙin zinariya da Haruna ya keɓe ga allolin Masar ya kasance misali na babbar karuwar da ke cikin Ru’ya ta Yohanna sura ta goma sha bakwai, wadda ita ce Babila (zinariya), tana hawa bisa dabba (Masar) da kuma cocin ƙarya (maraƙi).

At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.

A daidai wannan lokaci Haruna ya gina bagade, wanda, kamar yadda aka riga aka bayyana, yana wakiltar Almasihu, bagaden gaskiya. Sa’an nan ya kafa wani tsarin sujada na ƙarya, gama ya shelanta idi ga Ubangiji a gobe. Ɗan maraƙin zinariya na Haruna siffa ce “ta” kuma “ga” dabbar, kuma an kafa shi “a gaban” wani Almasihu na ƙarya, aka kuma ware wata rana domin bikin tsarin sujadarsa na ƙarya.

The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.

Amurka ita ce ikon da ya kafa siffa ga dabbar, sa’an nan kuma ya tilasta wa duniya ta bi misalinsa. Amurka tana da ikon tilasta wannan tsarin sujada a kan duniya, kuma tana yin haka ne a gaban dabbar, “a gabanta.”

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

> Sai na ga wata dabba dabam tana fitowa daga ƙasa; tana kuma da ƙaho biyu kamar na ɗan rago, amma tana magana kamar maciji. Kuma tana aiwatar da dukan ikon dabbar farko a gabanta, tana sa duniya da mazaunanta su yi wa dabbar farko sujada, wadda aka warkar da mugun rauninta mai kashewa. Wahayin Yahaya 13:11, 12.

The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.

Mutumin zunubi, wato papacy, shi ne dabbar teku ta Ru’ya ta goma sha uku. Sa’ad da Amurka ta yi magana kamar maciji, a dokar Lahadi mai zuwa nan ba da daɗewa ba, sai ta fara tilasta wa duniya ta kafa wa dabbar sura “a gabanta.” Dabbar da take a gaban Amurka (dabbar ƙasa), ita ce papacy (dabbar teku). Papacy Almasihu na jabu ne, kuma Haruna ya kafa siffarsa ta zinariya a gaban wani Almasihu na jabu, gama Almasihu shi ne bagade na gaskiya. Sa’an nan Haruna ya kafa tsarin bautar ƙarya kamar yadda sanarwar ranar idi da za a yi a washegari ta wakilta. Amurka ma tana tilasta tsarin bautar ƙarya, kuma shi ma yana da alaƙa da ranar bautar ƙarya.

When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.

Sa’ad da Musa ya sauko daga dutsen, gardamar tana tsakanin sahihin kuma ƙarya hoton kishi—hoton Almasihu ko hoton Shaiɗan. Jabun ya ƙunshi jabun Almasihu (bagade), jabun ƙwarewa ta ruhaniya (Laodicean), da jabun ranar ibada (“gobe biki ne ga Ubangiji”). Tawayen ɗan marakin zinariya yana wakiltar tawayen dokar Lahadi mai gabatowa nan ba da daɗewa ba, amma kuma yana wakiltar tawayen Adventism na Laodicea a shekara ta 1863.

In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.

A cikin shekarar 1863, an gabatar da teburin jabu domin a rufe duwatsu masu daraja na mafarkin Miller kamar yadda aka wakilta a kan tebura biyu na Habakkuk. Waɗannan tebura biyu an riga an misalta su ta wurin tebura biyu da Musa ya karɓa a kan dutsen. A cikin shekarar 1863, an kulla dangantaka ta shari’a da gwamnatin Tarayyar Amurka, ta haka aka kawo ƙarshen motsin Millerite, kuma aka yi rajistar motsin Laodicea bisa doka a matsayin ikilisiyar Seventh-day Adventist. Wannan dangantaka an wakilta ta wurin surar dabbar da Haruna ya yi, wadda a annabce aka bayyana a matsayin haɗuwar Ikilisiya da Jiha, ta haka tana misalta Millerites suna kafa dangantakar Ikilisiya da Jiha a 1863, kuma tana kuma misalta Tarayyar Amurka a dokar Lahadi mai zuwa nan ba da daɗewa ba.

Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.

Mahaukatan masu rawa tsirara na Haruna, waɗanda suke wakiltar ƙwarewar ƙarya ta Laodicea, sun zama daidai da yadda motsin Millerite ya zama a shekara ta 1856. Ƙwarewar ruhaniya da mahaukatan masu rawar Haruna suka wakilta an bambanta ta da ƙwarewar Musa, wanda yake bayyanar da kishin halin Allah game da bautar gumaka. “Rawa” a cikin annabci alama ce ta ruɗi, kuma mahaukatan masu rawar Haruna sun kuma wakilci ruɗin da Amurka take kawowa sa’ad da take tilasta wa duniya ta “yi rawa” bisa kiɗan Nebukadnezzar, yayin da karuwar Taya take rerar waƙoƙinta.

In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.

A cikin shekara ta 1863, motsin Millerite na Laodicea ya sauya zuwa cocin Seventh-day Adventist na Laodicea da aka yi wa rijista a shari’a. Kamar yadda aka bayyana a cikin talifofin da suka gabata, a shekara ta 1863 an sāke gina Yariko, domin Yariko alama ce ta yalwar Laodicea kuma tana aiki a matsayin kwaikwayon ƙarya na birnin Urushalima. A shekara ta 1863, shigar da jadawalin annabci na ƙarya ya wakilci maimaitawar tarihin Haruna, ɗan maraki na zinariya, da wawaye masu rawa. Sister White ta sha yin amfani da tarihin kubutar da Tekun Maliya don kwatanta tarihin farkon Adventism, kuma wannan amfani ya yi daidai ƙwarai da tarihin Musa da Haruna a cikin gardamar game da siffar kishi.

In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.

A cikin shekara ta 1863, ƙarni na farko na Adventism na Laodicea ya fara ne sa’ad da aka kafa gunki na kishi a ƙofa (coci), wanda yake gaban bagade (Almasihu). Sa’an nan wannan ƙarni na farko ya “shiga” cikin tarihin abubuwan ƙyama da suke ta 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. Ezekiel 8:5.

> Sa’an nan ya ce mini, Ɗan mutum, ka ɗaga idanunka yanzu wajen arewa. Sai na ɗaga idanuna wajen arewa, ga shi kuwa a wajen arewa, a ƙofar bagaden, wannan siffar kishi tana bakin shiga. Ezekiyel 8:5.

We will continue these considerations in the next article.

Za mu ci gaba da waɗannan nazarce-nazarcen a talifi na gaba.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Mene ne yanayinmu a wannan lokaci mai ban tsoro da tsanani? Kaitonmu, irin girman kai da yake mamaye ikkilisiya, irin munafunci, irin ruɗi, irin son ƙawa da ado, rashin muhimmanci da son nishaɗi, irin marmarin fifiko! Duk waɗannan zunubai sun duhunta hankali, har abubuwan madawwami ba a gane su ba. Ashe, ba za mu binciki Nassosi ba, domin mu san inda muke a cikin tarihin wannan duniya? Ashe, ba za mu zama masu fahimta game da aikin da ake cika mana a wannan lokaci ba, da matsayin da ya kamata mu, a matsayinmu na masu zunubi, mu riƙa yayin da wannan aikin kafara yake ci gaba? Idan muna da wani kulawa game da ceton rayukanmu, dole ne mu yi canji tabbatacce. Dole ne mu nemi Ubangiji da tuba ta gaskiya; dole ne mu, cikin zurfin nadamar rai, mu furta zunubanmu, domin a shafe su.

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “Ba za mu ƙara ci gaba da zama a kan ƙasar sihiri ba. Muna saurin kusantar ƙarshen lokacin jarrabawar mu. Bari kowane rai ya tambaya, Yaya matsayina yake a gaban Allah? Ba mu san da wuri ba yadda za a ɗauki sunayenmu a cikin leɓunan Almasihu, kuma a yanke shari’ar al’amuranmu har abada. Mene ne, oh, mene ne waɗannan hukuncin za su kasance? Za a lissafta mu tare da masu adalci ne, ko kuwa za a ƙirga mu cikin mugaye?”

> “Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.

> “Bari ikkilisiya ta tashi, ta kuma tuba daga janyewarta baya a gaban Allah. Bari masu tsaro su farka, su kuma busa ƙaho da sauti tabbatacce. Gargaɗi ne ƙayyadadde wanda ya wajaba mu yi shelar sa. Allah yana umartar bayinsa, ‘Ka yi kira da ƙarfi, kada ka yi sassauci, ka ɗaga muryarka kamar ƙaho, ka kuma nuna wa mutanena laifinsu, da gidan Yakubu zunubansu’ (Ishaya 58:1). Dole ne a sami hankalin mutane; sai an yi haka, in ba haka ba, dukan ƙoƙari banza ne; ko da wani mala’ika daga sama ya sauko ya yi musu magana, kalmominsa ba za su yi wani amfani fiye da kamar yana magana ne cikin kunnen mutuwa mai sanyi ba.”

> “The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.

> “Dole ne ikilisiya ta farka zuwa ga aiki. Ruhun Allah ba zai taɓa zuwa ba sai ta shirya hanya. Ya kamata a yi binciken zuciya da gaske. Ya kamata a yi addu’a a haɗe, da nacewa, kuma ta wurin bangaskiya a riƙa riƙe alkawuran Allah. Ya kamata a yi, ba tufatar jiki da tsumman makoki ba, kamar yadda ake yi a zamanin dā, amma zurfin ƙasƙantar da rai. Ba mu da ko kaɗan dalili na farko na taya kanmu murna da ɗaukaka kanmu. Ya kamata mu ƙasƙantar da kanmu a ƙarƙashin hannun Allah mai ƙarfi. Zai bayyana domin ya ta’azantar kuma ya albarkaci masu nemanSa na gaskiya.” Selected Messages, littafi na 1, 125, 126.

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