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# The Book of Daniel - Number Seventy-Four

Littafin Daniyel - Lamba ta Saba’in da Huɗu

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Bayyana Wuyar Warwarewar Annabci: Abubuwan Ƙyama na Ezekiyel, Ikilisiyar Kwanaki na Ƙarshe, da Alamar Dabbar

Author

Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Abubuwa huɗu na ƙazanta da suke cikin Ezekiyel sura ta takwas suna kai ga shugabancin ikkilisiyar Laodiceya ta Allah ta kwanaki na ƙarshe su durƙusa ga rana, ta haka kuma su karɓi alamar dabbar. Sura ta gaba, wadda ita ce wannan wahayin guda ɗaya, tana nuna waɗanda suke cikin ikkilisiyar Allah ta kwanaki na ƙarshe da suke karɓar hatimin Allah. ’Yar’uwa White ta sanar da mu cewa hatimtawar da take cikin Ezekiyel sura ta tara iri ɗaya ce da hatimtawar da aka wakilta a Ru’ya ta Yohanna sura ta bakwai. Allah yana hukunta al’umma a tsara ta uku da ta huɗu, kuma abubuwa huɗu na ƙazanta na Ezekiyel suna bayyana tsararraki huɗu na tawaye da suka fara a 1863, sa’ad da Adventisancin Laodiceya ya gabatar da jabu na alluna biyu na Habakkuk waɗanda aka bayar a matsayin alamar dangantakar alkawari tsakanin Allah da mutanensa, kamar yadda alluna biyu na Dokoki Goma aka bayar a farkon Isra’ila ta dā.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Maraƙin zinariya na Haruna hoto ne na jabu, alamar tawaye wadda ta bayyana daidai a lokacin da Allah yake samar da alluna biyu waɗanda suke wakiltar sahihin hoton kishi. Maraƙin zinariya na Haruna ya kasance alamar misali ta jadawalin 1863 na jabu, wanda ya cire “sau bakwai” na Littafin Lawiyawa ashirin da shida daga saƙon tare da sauran annabce-annabcen lokaci. Saboda haka, Adventisancin Laodiceya ya kafa hoton kishi tun a farkon tarihinsa, kamar yadda Haruna ya yi a farkon tarihin Isra’ila ta dā, kuma kamar yadda Yerobowam ya yi a farkon tarihin masarautar arewacin Ifraimu.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

“lokuta bakwai” na Lawiyawa ashirin da shida shi ne annabcin lokaci na farko da aka shiryar da Miller ya fahimta, kuma shi ne jauhari na farko na lokacin annabci da aka ware a cikin tawayar shekara ta 1863. Shekara ta 1863 ta nuna farkon rufe jauharan mafarkin Miller da kuma shigar da jabun jauharai da kuɗaɗe. “lokuta bakwai” shi ne dutsen kusurwa da magina suka ƙi. A shekara ta 1863, waɗanda suka taɓa zama magina na haikalin Milleriyawa ne suka ware dutsen kusurwa na “lokuta bakwai,” amma a kwanaki na ƙarshe wannan dutse yanzu ya zama kan kusurwa. Wannan dutse ya wakilci Dutsen Zamani, kuma an kuma wakilta shi ta wurin ranar da Ubangiji ya yi, gama alama ce ta hutun Asabbaci ga ƙasar. A shekara ta 1844, Adventisancin Milleriyawa ya tsauta wa tsarin bautar ƙarya na Yerobowam, kuma ya rabu da “taron masu izgili” waɗanda suka “yi murna” a kan baƙin-ciki na farko.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

An umurci magina cewa kada su sāke komawa “ga taron masu ba’a,” kamar yadda aka umurci annabin Yahudiya ya komo Urushalima ta wata hanya dabam da wadda ta kai shi ga 1844. Hanyar da ta kai shi ga 1844 ita ce hanyar da ya fito daga cikinta, wato Furotesta, kuma a cikin wannan tarihin Furotesta ta zama Furotesta mai ridda. An umarci magina cewa kada su sāke komawa “ga taron masu ba’a,” kuma aka gargaɗe su kada su ci abincinsu ko su sha ruwansu. Magina sun ci ƙaramin littafin da yake a hannun mala’ikan a 1840, kuma wannan abinci ya yi zaƙi a bakunansu.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Cin abinci da shan abin sha na annabci yana wakiltar tsarin da ake amfani da shi wajen nazarin Littafi Mai Tsarki. An ba wa Millerites wata takamaiman hanya ta nazarin Maganar Allah, kuma waɗannan ƙa’idoji suka haifar da saƙon Littafi Mai Tsarki da ya bambanta ƙwarai da wanda malaman tauhidi na Furotesta masu ridda da Katolika suka samar ta wurin gurɓatacciyar tsarin nazarinsu. Masu gini, waɗanda su ma su ne annabin Yahudiya, ba su kamata su komo su ci ko su sha daga tsarin nazarin Furotesta masu ridda ko na Katolika ba. Annabin Yahudiya ya aikata wannan abu ɗin, ta haka yana bayyana cewa Adventism ɗin Laodicea zai aikata wannan abu ɗin a shekara ta 1863, gama a 1863 sun yi amfani da muhawarorin tauhidin Furotesta masu ridda domin su ƙi amincewa da yadda Miller ya yi amfani da “lokuta bakwai,” kuma ta haka suka kafa gumakan kishi na Haruna da na Yerobowam. Sai lokacin ne ƙarni na farko na Adventism ɗin Laodicea ya fara.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Bayan annabin daga Yahudiya ya yi mu’amala da Yerobowam, sai ya fara tafiyarsa ta komawa Yahudiya, amma bai taɓa isa ba. Annabin yana wakiltar Adventism na Laodicea, wanda, bisa ga wahayi, ya shigo cikin motsin Millerite a shekara ta 1856. ’Yar’uwa White ba ta taɓa janye daga bayyana Adventism a matsayin Laodicea ba, kuma babu wata hujjar Littafi Mai Tsarki da ke nuna cewa Laodicea ta taɓa canzawa. Akwai daidaikun mutane da suke barin nasu kashin kansu na gogewar Laodicea, amma a matsayin ikilisiya, za a tofar da Laodicea daga bakin Ubangiji, domin Laodicea na nufin “mutane da aka yi wa shari’a.” Adventism tana amfani da wannan ma’ana don da’awar cewa tana wakiltar ikilisiyar da take wanzuwa a lokacin shari’a a cikin Wuri Mai Tsarki na sama. Cikin makantarsu suna amincewa da ɓangaren Shari’ar Bincike na ma’anar Laodicea, amma ba sa iya ganin Shari’ar Zartarwa wadda sunansu ke wakilta sarai.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> “Kuma ga mala’ikan ikkilisiyar Laodikiya ka rubuta; Ga abin da Amin, amintaccen kuma mai gaskiya shaida, mafarin halittar Allah, yake cewa; Na san ayyukanka, cewa ba ka da sanyi, ba ka da zafi: da ma kana da sanyi ko kuwa kana da zafi. Saboda haka, domin kai ɗumi-ɗumi ne, ba ka da sanyi, ba ka da zafi, zan tofar da kai daga bakina. Domin kana cewa, Ni mai arziki ne, na ƙaru da dukiya, kuma ba ni da bukatar kome; amma ba ka sani ba cewa kai abin tausayi ne, kuma matalauci ne, makaho ne, tsirara ne.” Ru’ya ta Yohanna 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Annabin Yahudiya ya ƙare da kasancewa a binne tare da annabin ƙarya wanda ya ruɗe shi har ya ci abincinsa ya kuma sha abin shansa. Dukansu suka ƙare a cikin kabari guda, kuma annabin maƙaryaci na Betel (Ikilisiyar ƙarya), ya kira shi ɗan’uwa sa’ad da ya mutu.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> To, wani tsohon annabi yana zaune a Betel; sai ’ya’yansa suka zo suka ba shi labarin dukan ayyukan da mutumin Allah ya yi a ranar nan a Betel; kalmomin kuma da ya faɗa wa sarki, su ma suka faɗa wa ubansu. Sai ubansu ya ce musu, Ta wace hanya ya bi? Gama ’ya’yansa sun ga hanyar da mutumin Allah, wanda ya fito daga Yahuza, ya bi. Sai ya ce wa ’ya’yansa, Ku yi mini sirdi wa jaki. Sai suka yi masa sirdi wa jaki; ya hau a kansa, Ya bi bayan mutumin Allah, ya same shi yana zaune a ƙarƙashin itacen oak; sai ya ce masa, Kai ne mutumin Allah da ya fito daga Yahuza? Sai ya ce, Ni ne. Sa’an nan ya ce masa, Ka zo gida tare da ni, ka ci abinci. Sai ya ce, Ba zan iya komawa tare da kai ba, ko in shiga tare da kai; ba kuwa zan ci abinci ko in sha ruwa tare da kai a wannan wuri ba: Gama an faɗa mini ta wurin maganar Ubangiji, Kada ka ci abinci ko ka sha ruwa a can, kada kuma ka koma ta hanyar da ka bi zuwa. Sai ya ce masa, Ni ma annabi ne kamar yadda kai kake; kuma mala’ika ya yi mini magana ta wurin maganar Ubangiji, yana cewa, Ka komo da shi tare da kai zuwa gidanka, domin ya ci abinci ya sha ruwa. Amma ya yi masa ƙarya. Sai ya koma tare da shi, ya ci abinci a gidansa, ya sha ruwa. Kuma ya kasance, yayin da suke zaune a tebur, sai maganar Ubangiji ta zo wa annabin da ya komo da shi: Sai ya yi kira ga mutumin Allah wanda ya fito daga Yahuza, yana cewa, Ga abin da Ubangiji ya ce, Domin ka ƙi yin biyayya ga bakin Ubangiji, ba ka kuma kiyaye umarnin da Ubangiji Allahnka ya umarce ka ba, Amma ka komo, ka ci abinci ka sha ruwa a wurin da Ubangiji ya ce maka, Kada ka ci abinci, kada kuma ka sha ruwa; gawarka ba za ta shiga kabarin kakanninka ba. 1 Sarakuna 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Saƙon mala’ika na biyu a lokacin bazarar shekara ta 1844 ya ƙunshi bayyana cewa majami’un Furotesta sun fāɗi kuma sun zama ’ya’yan Katolika. Adventism na Millerite ya kira maza da mata su fita daga waɗannan ƙungiyoyin addini, domin kasancewa a cikinsu na nufin mutuwa ta ruhaniya da ta har abada. Annabin ƙarya na Betel yana wakiltar tsarin addini da Yerobowam ya kafa a Betel. Tsari ne da ya kafa siffa ga dabbar, kuma dabbar da aka kwaikwaya ita ce dabbar Katolika. Furotesta sun ci gaba da bayyana kansu a matsayin Furotesta, amma kuma sun ci gaba da kiyaye ranar rana a matsayin ranar ibada, wadda ita ce alamar ikon Katolika.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

’Yan Furotesta suna da’awar cewa su Furotesta ne, alhali kuwa ma’anar Furotesta kaɗai ita ce yin adawa da Roma; kuma ta wajen yin haka, furucinsu hoto ne na cocin Roma, gama ita ma tana da’awar cewa cibiyar Kirista ce, duk da yake ba ta da wani hujjar Littafi Mai Tsarki da za ta tabbatar da wannan da’awa. Da’awarta ta ginu ne bisa ga ikon al’ada da dabi’a marar amfani, wanda shi ne wannan ikon ƙarya da Furotestantanci yake amfani da shi sa’ad da suke da’awar cewa su Furotesta ne. Wannan shi ne wannan tunani ɗaya da ya makantar da Adventists na Rana ta Bakwai har suka gaskata cewa, a matsayin Laodikeyawa, har yanzu suna cikin amintacciyar dangantakar alkawari. Wannan shi ne wannan ikon ƙarya ɗaya da Isra’ila ta dā ta shelanta sa’ad da suka ce, “Haikalin Ubangiji, Haikalin Ubangiji mu ne.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Yahudawa ba su kula da wannan gargadi ba. Sun manta da Allah, kuma suka rasa ganin babban gata da suke da shi a matsayin wakilansa. Albarkatun da suka karɓa ba su kawo wa duniya albarka ba. Dukan fa’idodinsu sun mai da su ga ɗaukaka kansu. Sun ƙwace wa Allah hidimar da yake nema daga gare su, kuma sun ƙwace wa ’yan’uwansu mutane jagorancin addini da kuma misali mai tsarki. Kamar mazaunan duniyar kafin ambaliya, suka bi kowace irin tunanin mugayen zukatansu. Ta haka suka sa abubuwa masu tsarki su zama abin ba’a, suna cewa, “Haikalin Ubangiji, haikalin Ubangiji, waɗannan ne” (Irmiya 7:4), alhali kuwa a lokaci guda suna ɓata misalin halin Allah, suna wulaƙanta sunansa, kuma suna ƙazantar da haikalinsa.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Manoman gonar inabin da aka sa su kula da gonar inabin Ubangiji ba su kasance masu aminci ga amanan da aka danƙa musu ba. Firistoci da malamai ba su kasance masu koyar da jama’a cikin aminci ba. Ba su riƙa sa nagarta da jinƙan Allah da kuma haƙƙinsa na ƙaunarsu da hidimarsu a gabansu ba. Waɗannan manoman gonar inabin sun nemi ɗaukakar kansu. Sun yi marmarin ƙwace ’ya’yan gonar inabin su mallaka. Karatunsu shi ne su jawo hankali da girmamawa zuwa ga kansu.” Christ’s Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

A shekara ta 1863 motsin Millerites ya ƙare, amma tun a 1856 ya daina kasancewa motsi na Philadelphians. An ƙi saƙon Musa (na “sau bakwai”), wanda Iliya (William Miller) ya gabatar, kuma wannan ƙin ya ginu ne bisa tsarin aikin annabin ƙarya na Bethel. Shekara ta 1863 ita ce ƙarshen shekaru sittin da biyar da suka fara a 1798, kuma ita ce ƙarshen annabcin Ishaya sura ta bakwai.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Kuma ya faru a kwanakin Ahaz ɗan Yotam, ɗan Uzziya, sarkin Yahuza, cewa Rezin sarkin Siriya, da Feka ɗan Remaliya, sarkin Isra’ila, suka haura zuwa Urushalima domin su yaƙe ta, amma ba su iya cin nasara a kanta ba. Sai aka faɗa wa gidan Dawuda, aka ce, Siriya ta haɗa kai da Efraim. Sai zuciyarsa ta firgita, da zuciyar mutanensa, kamar yadda iska take girgiza itatuwan jeji. Sa’an nan Ubangiji ya ce wa Ishaya, Ka fita yanzu ka taryi Ahaz, kai da Shearjashub ɗanka, a ƙarshen magudanar tafkin bisa, a kan babban titin filin mai wankin kaya; ka ce masa, Ka kula, ka natsu; kada ka ji tsoro, kada kuma zuciyarka ta karaya saboda waɗannan ƙeƙasassun ƙarshen itatuwan wuta guda biyu masu hayaƙi, saboda tsananin fushin Rezin tare da Siriya, da na ɗan Remaliya. Domin Siriya, da Efraim, da ɗan Remaliya, sun ƙulla mugun shiri a kanka, suna cewa, Mu haura mu tasar wa Yahuza, mu firgita ta, mu kuma yi wa kanmu kafa a cikinta, mu sa sarki a tsakiyarta, wato ɗan Tabeel. Ga abin da Ubangiji Allah ya ce, Ba zai tsaya ba, ba kuwa zai faru ba. Gama kan Siriya shi ne Dimashƙu, kan Dimashƙu kuma shi ne Rezin; cikin shekaru sittin da biyar kuwa za a karya Efraim, har ba zai ƙara zama al’umma ba. Kan Efraim kuma shi ne Samariya, kan Samariya kuwa shi ne ɗan Remaliya. In ba za ku ba da gaskiya ba, lalle ba za a tabbatar da ku ba. Ishaya 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Annabcin shekaru sittin da biyar na aya ta takwas yana nuna cewa “a cikin” wa’adin shekaru sittin da biyar za a kai masarautar arewa ta kabilu goma bauta. An rubuta wahayin a shekara ta 742 K.H.K., kuma bayan shekaru goma sha tara, a 723 K.H.K., aka watse Ifraimu, aka kuma kai shi bauta ta hannun Assuriyawa. A 677 K.H.K., a ƙarshen shekaru sittin da biyar, aka kama sarki Manassa, aka kuma tafi da shi Babila. Mafarin a 742 K.H.K. yana nuna yaƙin basasa tsakanin masarautar arewa da masarautun kudu na Isra’ila, kamar yadda 1863 ke nuna ainihin tsakiyar Yaƙin Basasa a Amurka tsakanin Arewa da Kudu. Ishaya ne ya shelanta wannan annabcin a cikin ƙasar daraja ta zahiri (Yahuda), kuma annabcin 1863 ya cika a cikin ƙasar daraja ta ruhaniya (Amurka).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Akwai alamomin hanya guda uku a cikin annabcin shekara sittin da biyar. Yakin basasa na 742 BC, sai bayan shekaru goma sha tara ya biyo bayansa warwatsuwar masarautar arewa, a 723 BC. A ƙarshen shekaru sittin da biyar an warwatsa masarautar kudu. Annabcin, tare da farkonsa da ƙarshensa, yana wakiltar duka “fushin” Allah biyu a kan masarautun arewa da kudu, kuma waɗannan fushin guda biyu shekaru goma sha tara ne suke gabace su a wuraren farawarsu, sa’an nan kuma wasu shekaru goma sha tara sukan biyo bayansu bayan cikar su.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Dukan tsarin kiyasik ɗin ya bayyana wani zamani na yaƙin basasa tsakanin arewa da kudu wanda yake nuna farkon da kuma ƙarshen. A tsakiyar farkon da ƙarshen nan, an kai waɗannan abokan gaba biyu na yaƙin basasar duka zuwa bautar ƙasƙanci, kuma a cikin shekaru sittin da biyar da aka tattara su daga halin bautarsu na warwatsewar juna zuwa al’umma guda, sun kai ga 1863, wadda ita ce ranar Sanarwar ’Yantarwa da ta ’yantar da bayi. Annabcin yaƙin basasa a zahirin Yahuza ya ƙare a yaƙin basasa a Yahuza ta ruhaniya, gama Yesu kullum yana kwatanta ƙarshen abu da farkon abu, domin Shi ne Alfa da Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Tarihin shekara ta 1863 an wakilta shi da tarihin shekara ta 742 K.H., sa’ad da annabi Ishaya, tare da ɗansa, suka isar da saƙo ga mugun sarkin Yahuza (Ahaz). Shekara ta 742 K.H. a cikin wannan sashe an wakilta ta wurin shaidar sarki Ahaz, wanda shi ne sarkin Yahuza, wanda ya rufe hidimar haikalin Allah kuma ya sa babban firistinsa ya gina kwatankwacin wani haikalin Siriya a daidai farfajiyoyin haikalin Allah na duniya.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

A cikin tarihin mugun sarki Ahaz (wanda annabcin Ishaya ya nuna da shekarar 742 K.H.), shugaban Urushalima ya shigar da bautar arna (Katolika) cikin ikkilisiyar Allah, kamar yadda Adventism na Laodikiya ya koma ga tsarin Furotesta mai ridda domin ya watsar da saƙon Musa wanda Iliya ya riga ya isar. A shekara ta 742 K.H., Ishaya ya fuskanci mugun sarkin Yahuza a ƙarshen mashigar babban tafki, wajen filin mai goge tufafi, kuma ya tafi da ɗansa tare da shi sa’ad da ya yi haka. Sunan ɗansa alama ce, kuma sa’ad da annabi daga Yahuza ya fuskanci sarki Yerobowam, shi ma ya ba shi alama.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Ga shi, ni da ’ya’yan da Ubangiji ya ba ni, domin alamu ne da abubuwan al’ajabi a cikin Isra’ila daga wurin Ubangijin runduna, wanda yake zaune a Dutsen Sihiyona. Ishaya 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Sunan ɗan Ishaya “Shearjashub” na nufin “ragowar jama'a za su komo.” Waɗanda suke “komowa,” waɗanda suka ƙunshi ragowar, su ne waɗanda suke jiran Ubangiji a lokacin jinkiri.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Kuma zan jira Ubangiji, wanda ya ɓoye fuskarsa daga gidan Yakubu, kuma zan sa zuciyata gare shi. Ga shi, ni da ’ya’yan da Ubangiji ya ba ni, mun zama alamu da abubuwan al’ajabi a Isra’ila daga wurin Ubangijin runduna, wanda yake zaune a Dutsen Sihiyona. Ishaya 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Sa’ad da Ishaya yake mu’amala da mugun sarki Ahaz a shekara ta 742 K.H., yana wakiltar waɗanda suka “jira,” gama dukan annabawa suna magana ne game da kwanaki na ƙarshe, kuma waɗanda suke “jira” a kwanaki na ƙarshe su ne waɗanda suka sha wahala ta rashin cika tsammani ta farko. Irmiya ya ɗauka cewa Allah ya yi ƙarya, ya kuma hana ruwan sama, kuma Ishaya yana tunanin Allah ya ɓoye “fuskarsa daga gidan Yakubu,” amma Ishaya ya ƙudura cewa zai jira, kuma ya sa rai ga Ubangiji, abin da ke wakiltar “masu hikima” a lokacin jinkirin wahayin. Waɗanda kuwa suka komo suka kuma raba abu mai daraja da marar amfani, waɗanda za su zama bakin Allah, an sa musu hatimi, sabili da haka aka bambanta su da waɗanda suke karɓar alamar dabbar.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Kuma da yawa a cikinsu za su yi tuntuɓe, su faɗi, a kakkarya su, a kama su da tarko, a kuma cafke su. Ka ɗaure shaida, ka hatimce doka a tsakanin almajiraina. Ni kuwa zan jira Ubangiji, wanda yake ɓoye fuskarsa daga gidan Yakubu, zan kuma sa zuciyata gare shi. Ga shi, ni da yaran da Ubangiji ya ba ni alamu ne da abubuwan al’ajabi a Isra’ila daga Ubangiji Mai Runduna, wanda yake zaune a Dutsen Sihiyona. Kuma sa’ad da za su ce muku, Ku nemi masu iskoki sabaunai, da masu duba da suke raɗaɗi suna kuma gunaguni: ashe ba kamata ya yi jama’a su nemi Allahnsu ba? Saboda masu rai za su je wajen matattu? Zuwa ga doka da zuwa ga shaida: idan ba su yi magana bisa ga wannan magana ba, domin babu haske a cikinsu. Ishaya 8:16–20.

We will continue this study in the next article.

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

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Waɗannan ba kalmomin ’Yar’uwa White ba ne, amma kalmomin Ubangiji ne, kuma manzonsa ya ba ni su domin in ba ku. Allah yana kira gare ku da kada ku ƙara yin aiki da manufar da ta saɓa da tashi. An ba da umarni masu yawa game da mutanen da suke ikirarin cewa su Kiristoci ne, alhali kuwa suna bayyana halayen Shaidan, suna hana ci gaban gaskiya ta ruhinsu, da maganarsu, da ayyukansu, kuma lalle suna bin hanyar da Shaidan yake jagorantarsu. A cikin taurin zuciyarsu sun riƙe iko wanda ko kaɗan ba nasu ba ne, kuma wanda bai kamata su yi amfani da shi ba. Babban Malami ya ce, ‘Zan kifar, in kifar, in kifar.’ Mutane suna cewa a Battle Creek, ‘Haikalin Ubangiji, haikalin Ubangiji ne mu,’ amma suna amfani da wuta ta gama-gari. Zukatansu ba a tausasa su ba, ba kuma a mallake su ba ta wurin alherin Allah.” Manuscript Releases, juzu’i na 13, 222.

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