Article

# Elijah - Number Six

Iliya — Lamba Shida

Ten Tests

Gwaje-gwaje Goma

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

Mun kasance muna magana ne a kan alamar Iliya, kuma yanzu muna amfani da tarihohin Dutsen Karmel da Dutsen Sinai don misalta wani ci gaba-cikin-matakai na gwaji ga ƙahon Furotestantanci, da kuma wani ci gaba-cikin-matakai na bunƙasar siyasa ga ƙahon Jamhuriyyanci wanda yake tafiya a layi ɗaya da ƙahon Furotestantanci.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Maƙalar da ta gabata tana nazarin tawayen da ke cikin Littafin Ƙidaya surori goma sha uku da goma sha huɗu, wanda ya bayyana gwaji na goma kuma na ƙarshe ga Isra’ila ta dā bayan ƙetarewar da suka yi ta Bahar Maliya. Tarihin ya yi daidai da motsin farko na tarihin Millerite, amma kuma da tarihin motsin ƙarshe na Allah. Aikin mala’iku uku na Wahayin Yahaya sura ta goma sha huɗu duka ana cika shi ne ta wurin wani motsi a farkon lokaci da kuma wani motsi a ƙarshe.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Mala’ikan da ya haɗu cikin shelar saƙon mala’ika na uku zai haskaka dukan duniya da ɗaukakarsa. A nan an yi annabcin wani aiki mai faɗin duniya baki ɗaya da iko na ban mamaki. Yunƙurin zuwan Almasihu na 1840–44 ya kasance bayyanar mai ɗaukaka ta ikon Allah; an kai saƙon mala’ika na farko zuwa kowane tashar wa’azi a duniya, kuma a wasu ƙasashe an sami mafi girman sha’awar addini da aka taɓa gani a kowace ƙasa tun bayan Gyaran Addini na ƙarni na goma sha shida; amma waɗannan za a zarce su ta wurin ƙaƙƙarfan yunƙuri ƙarƙashin gargaɗi na ƙarshe na mala’ika na uku.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Tsakanin tarihin motsin farkon da na motsin ƙarshe, muna samun tarihin ikilisiyar Laodicea. Mala’ikan da ke haskaka duniya da ɗaukakarsa a fili an gane shi a matsayin motsi, ba ikilisiya ba.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Game da Babila, a lokacin da aka bayyana ta a cikin wannan annabcin, an furta cewa: ‘Zunubanta sun kai har sama, kuma Allah ya tuna da muguntarta.’ Ru’ya ta Yohanna 18:5. Ta cika ma’aunin laifinta, kuma halaka na gab da sauka a kanta. Amma Allah har yanzu yana da wata al’umma a Babila; kuma kafin ziyarar hukuncinsa, dole ne a kira waɗannan masu aminci su fito, domin kada su yi tarayya cikin zunubanta kuma ‘kada su karɓi annobinta.’ Saboda haka motsin da mala’ikan da ya sauko daga sama ya wakilta, yana haskaka duniya da ɗaukakarsa yana kuma yin kira da babbar murya mai ƙarfi, yana bayyana zunuban Babila. Cikin dangantaka da saƙonsa, ana jin wannan kira: ‘Ku fito daga cikinta, ya mutanena.’ Waɗannan sanarwar, suna haɗuwa da saƙon mala’ika na uku, su ne gargaɗi na ƙarshe da za a ba mazaunan duniya.” The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Dukan annabawa sun yi daidai da juna, kuma dukansu suna fayyace “kwanaki na ƙarshe” dalla-dalla fiye da yadda suke fayyace kwanakin da aka yi shelar annabce-annabcen. A matsayin misali na wannan al’amari, mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas an misalta shi, kuma ana misalta shi, ta wurin mala’ikan Ru’ya ta Yohanna sura ta goma. Dukansu suna haskaka duniya da ɗaukakarsa sa’ad da yake saukowa. Sister White ta bayyana mala’ika na fari a cikin littafin Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Yesu ya ba wa wani mala’ika mai iko umarni ya sauko ya kuma gargadi mazaunan duniya su shirya domin bayyanarsa ta biyu. Yayin da mala’ikan ya bar gaban Yesu a sama, wani haske mai tsananin ƙyalli da ɗaukaka ya riga shi tafiya. An gaya mini cewa aikinsa shi ne ya haskaka duniya da ɗaukakarsa, ya kuma gargaɗi mutum game da fushin Allah mai zuwa.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Wancan mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas ya sauko a ranar 11 ga Satumba, 2001. An riga an yi masa misali ta wurin mala’ikan da ya sauko a ranar 11 ga Agusta, 1840. A cikin Ishaya sura ta shida, an nuna wa Ishaya haikali a sama da ɗaukakar Allah. A aya ta uku ta sura ta shida an bayyana cewa dukan duniya cike take da ɗaukakar Allah. Hakan yana faruwa sa’ad da mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas ya sauko.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Bayan waɗannan abubuwa, sai na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; kuma aka haskaka duniya da ɗaukakarsa. Ru’ya ta Yohanna 18:1.

Verse three of Isaiah six identifies the same history.

Aya ta uku na Ishaya shida tana bayyana wannan tarihi ɗaya.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

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

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

’Yar’uwa White ta haɗa wahayin Ishaya game da Wuri Mai Tsarki da motsin Ru’ya ta Yohanna sura goma sha takwas.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> “Serafim ɗin da suke a gaban kursiyin suna cike ƙwarai da tsoron bangirma na girmamawa sa’ad da suke kallon ɗaukakar Allah, har ba su taɓa, ko da na ɗan lokaci kaɗan ba, duban kansu da jin daɗin kai, ko da sha’awar kansu ko juna. Yabonsu da ɗaukakarsu na ga Ubangijin Runduna ne, wanda yake maɗaukaki, abin ɗaukakawa kuma, wanda ɗaukakar rigarsa kuma ta cika haikalin. Yayin da suke ganin gaba, sa’ad da dukan duniya za ta cika da ɗaukakarsa, ana maimaita waƙar yabo ta nasara daga ɗaya zuwa ga wani cikin rerawa mai daɗin sauti, ‘Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin Runduna ne.’ Sun gamsu ƙwarai da ɗaukaka Allah; kuma a gabansa, a ƙarƙashin murmushin yardarsa, ba sa marmarin wani abu fiye da haka. A cikin ɗaukar sifarsa, da yin hidimarsa da kuma bautarsa, sun kai ga matuƙar burinsu gaba ɗaya.”

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Wahayin da aka bai wa Ishaya yana wakiltar yanayin mutanen Allah a kwanaki na ƙarshe.” Review and Herald, Disamba 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Yahaya a Ru’ya ta Yohanna sura ta goma, kuma a sura ta goma sha takwas, tare da Ishaya a sura ta shida, har ma da bayanin Sister White, suna ɗora dukan waɗannan misalai na yadda ƙasa take haskakawa da ɗaukakar Allah a daidai wannan aya guda ta tarihi. Dukan duniya ta shaida abubuwan da suka faru a ranar 11 ga Satumba, 2001. Tarihin ci gaba na motsin Millerite wanda ya ƙare a 1863, ya kasance alama ta tarihin da mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas yake saukowa tare da tarihin da yake da alaƙa da mala’ikan da ya sauko a Ru’ya ta Yohanna sura ta goma. Da waɗannan shimfiɗaɗɗun tushe na farko a wurinsu, za mu koma ga tsarin gwaji da aka wakilta a Littafin Ƙidaya sura ta goma sha huɗu. Bayan Musa ya yi roƙo a madadin ’yan tawaye waɗanda suka so su koma Masar su jefe Joshua da Caleb da duwatsu, Allah ya karɓi roƙon Musa.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Sai Ubangiji ya ce, Na yafe bisa ga maganarka: Amma hakika, muddin ina raye, ɗaukakar Ubangiji za ta cika dukan duniya. Domin dukan mutanen nan da suka ga ɗaukakata, da mu'ujizaina, waɗanda na yi a Masar da cikin jeji, kuma suka gwada ni yanzu sau goma, ba su kuwa saurari muryata ba; lalle ba za su ga ƙasar da na rantse wa kakanninsu ba, haka kuma babu wani daga cikinsu waɗanda suka tsokane ni da zai gan ta: Amma bawana Kaleb, domin yana da wani irin ruhu dabam tare da shi, kuma ya bi ni gabaki ɗaya, shi zan shigar da shi cikin ƙasar da ya shiga; zuriyarsa kuma za ta mallake ta. Littafin Ƙidaya 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Tarihin da aka wakilta a nan cikin Littafin Ƙidaya sura ta goma sha huɗu shi ne gwaji na ƙarshe ga Isra’ila ta dā, kuma gazawarsu ta tabbatar musu da mutuwa a cikin jeji cikin shekaru arba’in da suka biyo baya. Wannan tarihin yana da alaƙa kai tsaye da Ru’ya ta Yohanna goma sha takwas, gama a can Allah ya yi shela cewa, “lalle kamar yadda” Allah yake raye, “duk duniya za ta cika da ɗaukakar Ubangiji.” Wannan furuci ne mai ƙarfi ƙwarai da Allah ya sanya a cikin wannan tarihin da aka rubuta, kuma da yin haka Ya nanata cewa tarihin da aka wakilta a cikin Ƙidaya surori na goma sha uku da goma sha huɗu ya yi nuni gaba zuwa ga babban motsi na mala’ikan Ru’ya ta Yohanna goma sha takwas. Domin Ru’ya ta Yohanna goma sha takwas ita ce ƙarshen raguwar mutanen Allah, farkon raguwar mutanen Allah ma an kwatanta shi a cikin nassin da muke dubawa a cikin Littafin Ƙidaya.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

A ranar 11 ga Agusta, 1840, a cikar annabcin Musulunci na masifa ta biyu, aka gwada mutanen alkawari zaɓaɓɓu na dā ta wurin saƙon Iliya wanda a wancan lokacin an riga an tabbatar da daidaitonsa.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

A ranar 11 ga Satumba, 2001, a lokacin cikar wani annabcin Musulunci na kaito na uku, tsoffin mutanen alkawari zaɓaɓɓu suka yi alamar farkon shari’ar masu rai a matsayin saƙon Iliya wanda a lokacin ne aka tabbatar da cewa daidai ne.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

Saƙon Iliya na tarihin Millerite an kafa shi ne a cikin mahallin lokacin annabci. Saƙon Iliya a ranar 11 ga Satumba, 2001 an kafa shi ne a cikin mahallin maimaituwar tarihi. Ranar 11 ga Satumba, 2001 ta maimaita tarihin ranar 11 ga Agusta, 1840, gama dukkan ranakun nan biyu suna wakiltar cikar wani annabcin Musulunci, kuma dukansu biyu suna alamta saukowar mala’ikan, wanda ’Yar’uwa White ta ce “ba wani ba ne face Yesu Almasihu.” Ko da yake ’Yar’uwa White ba ta taɓa cewa mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas “ba wani ba ne face Yesu Almasihu” kamar yadda ta faɗa game da mala’ikan Ru’ya ta Yohanna sura ta goma, mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas yana haskaka duniya da ɗaukakarsa, kuma Nassosi a bayyane suke cewa ɗaukakar Yesu Almasihu ce take haskaka duniya.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Kayan aikin shari’a da ya haifar da gwajin Furotesta a farkon lokaci shi ne motsin Millerite kamar yadda Iliya ya wakilta. Kayan aikin shari’ar da ke haifar da gwajin Adventism na Rana ta Bakwai a ƙarshen lokaci shi ne motsin Iliya kamar yadda dubu ɗari da arba’in da huɗu suka wakilta. Alamar Iliya tana da ma’ana fiye da ɗaya, kuma ko da yake yana wakiltar Miller da motsin Millerite, yana kuma wakiltar dubu ɗari da arba’in da huɗu.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “Musa a kan dutsen sāke-canzawa ya kasance shaida ga nasarar Almasihu a kan zunubi da mutuwa. Ya wakilci waɗanda za su fito daga kabari a tashin matattu na masu adalci. Iliya kuma, wanda aka ɗauke shi zuwa sama ba tare da ya ga mutuwa ba, ya wakilci waɗanda za su kasance da rai a duniya a zuwan Almasihu na biyu, kuma waɗanda za a ‘canja su, cikin ɗan lokaci kaɗan, cikin ƙyaftawar ido, a busar ƙaho na ƙarshe;’ sa’ad da ‘wannan mai mutuwa dole ne ya sa rashin mutuwa,’ kuma ‘wannan mai ruɓewa dole ne ya sa rashin ruɓewa.’ 1 Korintiyawa 15:51-53. An tufatar da Yesu da hasken sama, kamar yadda zai bayyana sa’ad da zai zo ‘a karo na biyu ba domin zunubi ba sai domin ceto.’ Gama zai zo ‘cikin ɗaukakar Ubansa tare da tsarkakan mala’iku.’ Ibraniyawa 9:28; Markus 8:38. Alkawarin Mai-Ceto ga almajirai yanzu ya cika. A kan dutsen an wakilta mulkin ɗaukaka na gaba a taƙaice,—Almasihu Sarki, Musa wakilin tsarkaka da aka ta da daga matattu, Iliya kuwa na waɗanda aka ɗauke su ba tare da mutuwa ba.” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Mutanen alkawari da aka ketare su ne rinjaye na goma zuwa biyu. Da yawa ake kira, amma kaɗan ne ake zaɓa. Gazawar gwaji na goma ta ta’allaka ne a kan ko an ƙi ko an karɓi mugun rahoto, ko kuwa kyakkyawan rahoto game da Ƙasar Alkawari. Saboda haka, tarihin da aka kwatanta a nan yana nuna cewa nasara ko shan kaye a cikin tarihin gwaji mai ci gaba yana dogara ne a kan zaɓin hanyoyi biyu na fahimta waɗanda ke fassara bayani iri ɗaya.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

’Yan leƙen asiri goma sha biyu duka sun ga Ƙasar Alƙawari, amma an cimma matsayai biyu dabam game da abin da Ƙasar Alƙawari take wakilta. Rahoto ɗaya tsoron mutum ne ya motsa shi, ɗayan kuwa bangaskiya. Ɗaya ya bayyana marmarin ƙin bin jagorancin Allah da komawa ga bautar Masar, ɗayan rahoton kuma ya bayyana marmarin dogara ga jagorancin Allah da ci gaba zuwa cikin Ƙasar Alƙawari.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

A cikin motsin Millerite, mafi rinjaye ma sun zaɓi su koma cikin bautar Babila kuma su zama ’ya’yanta, kuma wannan shi ne bayyanar shawararsu ta ƙin saƙon annabci na mala’ika na fari. Masu aminci daga cikin Millerites sun zaɓi su bi saƙon annabci na mala’ika na fari, har ma bayan gazawar da ta bayyana a cizon rai na fari a bazarar shekara ta 1844. Tarihin Littafin Lissafi ya gabatar da “rahotanni” biyu dabam na ’yan leƙen asiri goma sha biyu, waɗanda suke wakiltar nazarce-nazarce biyu dabam na saƙon annabci ɗaya ne. A shekara ta 1863, Adventism na Laodicea bai karɓi wani saƙon annabci ba; sun ƙi wani saƙon annabci da aka riga aka kafa tun dā. A shekara ta 1863, Adventism na Laodicea ya koma ya kuma karɓi hanyar bincike ta Littafi Mai Tsarki wadda ta yi hamayya da William Miller a duk tsawon hidimarsa. Waɗanda suka ƙi saƙon annabci kuma suka yi marmarin komawa cikin bauta an misalta su da ’yan tawaye na Littafin Lissafi sura ta goma sha huɗu, waɗanda a ƙarshe suka mutu a jeji.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Lambar goma, idan aka ɗauke ta a matsayin alama, kamar yadda yake da dukan alamomi, tana da ma’ana fiye da ɗaya. Dole ne a fahimci ma’anarta ta alama gwargwadon mahallin nassin da take cikinsa. “Goma” a matsayin alama na iya wakiltar tsanantawa. Na iya wakiltar gwaji. Na iya wakiltar haɗin kai sau goma na sarakunan Turai, ƙabilun arewacin Isra’ila da Majalisar Ɗinkin Duniya. A cikin cocin Simirna mutanen Allah za su sha wahala na kwanaki goma.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Kada ka ji tsoron waɗannan abubuwan da za ka sha wahala saboda su: ga shi, Iblis zai jefa waɗansu daga cikinku cikin kurkuku, domin a gwada ku; kuma za ku sha ƙunci na kwana goma: ka kasance mai aminci har zuwa mutuwa, ni kuma zan ba ka kambin rai. Ruʼuya ta Yohanna 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Masana tarihi suna nuni ga tsanantawar da Diocletian ya aiwatar a tarihin Smyrna, domin ita ce mafi tsanani cikin tarihin tsanantawar Smyrna, kuma ta ɗauki shekaru goma. Wasu masana tarihi kuma suna tantance tsanantawa goma dabam-dabam a tarihin Smyrna. Ko ta wace hanya ce, Roma ta Daula ce ta aiwatar da su, wadda a cikin Daniyel bakwai aka wakilta da ƙahoni goma. Waɗannan sarakuna goma su ne sarakunan, waɗanda Ahab ya kasance alamar su, waɗanda suka yi fasikanci da papacy, kuma su ne kayan aikin tsanantawar da papacy ta yi amfani da su domin aiwatar da kisan kiyashin a lokacin Zamani Mai Duhu. “Goma” tana wakiltar ikon gwamnati wanda yake aiwatar da tsanantawar domin Jezebel. A cikin sura ta ɗaya ta Daniyel, “goma” tana alamta lokacin gwaji.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Ina roƙonka, ka gwada bayinka kwana goma; a ba mu wake-wake mu ci, da ruwa mu sha. Sa’an nan a duba fuskokinmu a gabanka, da fuskar yaran da suke cin rabon abincin sarki; kuma yadda ka gani, haka ka yi da bayinka. Sai ya amince musu a kan wannan al’amari, ya kuwa gwada su kwana goma. Kuma a ƙarshen kwana goma fuskokinsu suka bayyana sun fi kyau, jikinsu kuma ya fi cika da lafiya fiye da dukan yaran da suka ci rabon abincin sarki. Daniyel 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

A cikin Littafin Ƙidaya sura ta goma sha huɗu, Isra’ila ta dā ta ɓata wa Allah rai har sau goma, abin da ke wakiltar gwaje-gwaje goma a cikin wani ɗan lokaci.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Amma hakika kamar yadda nake raye, dukan duniya za ta cika da ɗaukakar Ubangiji. Domin dukan mutanen nan da suka ga ɗaukakata, da mu’ujizaina, waɗanda na yi a Masar da cikin jeji, kuma yanzu suka gwada ni sau goma nan, ba su kuwa saurari muryata ba. Littafin Lissafi 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Idan za ka bincika intanet domin neman fahimtar abin da waɗanne takamaiman tawaye ne suke wakiltar tawaye tara ko gwaje-gwajen da aka kasa daga ceton da aka yi a Bahar Maliya har zuwa gwaji na goma, za ka tarar da wasu ‘yan bambance-bambance game da waɗanne gazawowi na Isra’ila ta dā ya kamata a lissafta a matsayin ɗaya daga cikin waɗannan gwaje-gwaje goma. Ina jayayya cewa ceton da aka yi a Bahar Maliya, wanda aka fayyace musamman cewa ya yi daidai da 22 ga Oktoba, 1844, shi ne farkon gwaje-gwaje goma, sabili da haka shi ne wurin da ya kamata a fara ƙirga gwaje-gwajen da suka taso daga 1844 zuwa 1863. Akwai wani tsari na gwaji mai ci gaba wanda ya fara a 1798 sa’ad da aka buɗe littafin Daniyel, kuma wannan tsari ya shafi tarihin saƙonnin mala’ika na fari da na biyu, waɗanda suka ƙare da isowar mala’ika na uku a 22 ga Oktoba, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “A Minneapolis Allah ya ba mutanensa duwatsu masu daraja na gaskiya a cikin sababbin tsare-tsare. Wasu sun ƙi wannan haske daga sama da dukan taurin kai irin wanda Yahudawa suka nuna wajen ƙin Almasihu, kuma aka yi ta yawan magana game da tsayawa ga tsofaffin alamomin iyaka. Amma akwai shaidar cewa ba su san abin da tsofaffin alamomin iyaka suke ba. Akwai shaida, kuma akwai hujja daga Kalmar Allah wadda ta gamsar da lamiri; amma zukatan mutane sun kafe, an rufe su ga shigar haske, domin sun riga sun ƙudura cewa kuskure ne mai haɗari da ke kawar da ‘tsofaffin alamomin iyaka,’ alhali kuwa ba ya matsar da ko sandar ɗaya daga cikin tsofaffin alamomin iyaka, sai dai su ne suka karkatar da ra’ayoyi game da abin da ya ƙunshi tsofaffin alamomin iyaka.

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Wucewar lokacin a cikin shekara ta 1844 lokaci ne na manyan al’amura, yana buɗe wa idanunmu da suka cika da mamaki tsarkakewar Wuri Mai Tsarki da ke faruwa a sama, kuma yana da tabbatacciyar alaƙa da mutanen Allah a bisa duniya, [haka kuma] saƙonnin mala’ika na fari da na biyu da kuma na uku, suna shimfiɗa tuta wadda aka rubuta a kanta, ‘Umarnan Allah da bangaskiyar Yesu.’ Ɗaya daga cikin alamomin ginshiƙai a ƙarƙashin wannan saƙo shi ne haikalin Allah, wanda mutanensa masu ƙaunar gaskiyarsa suka gani a sama, da akwatin alkawari mai ɗauke da dokar Allah. Hasken Asabar ta umarni na huɗu ya haskaka da ƙaƙƙarfan haskensa a tafarkin masu ƙetare dokar Allah. Rashin marar mutuwa na mugaye tsohon alamar ginshiƙi ne. Ban tuna da wani abu dabam ba da zai iya shiga ƙarƙashin batun tsofaffin alamomin ginshiƙai. Duk wannan ihu game da sauya tsofaffin alamomin ginshiƙai abu ne na ƙage kawai.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

A ranar 22 ga Oktoba, 1844, mala’ika na uku ya iso da saƙo a hannunsa.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Yayinda hidimar Yesu ta ƙare a wuri mai tsarki, kuma Ya shiga wuri mafi tsarki, ya tsaya a gaban akwatin alkawari mai ɗauke da dokar Allah, sai Ya aika wani babban mala’ika tare da saƙo na uku zuwa ga duniya. An sa takardar nadi a hannun mala’ikan, kuma yayin da yake saukowa zuwa duniya cikin iko da ɗaukaka, ya shelanta gargaɗi mai ban tsoro, tare da mafi muni irin na barazana da aka taɓa isar wa mutum.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

A ranar 22 ga Oktoba, 1844, wani mala’ika ya sauko ɗauke da birgami a hannunsa wanda mutanen Allah za su ci. Koyarwar “alamu na iyaka” da aka gano a sa’an nan, ko dai a ci a karɓe su, ko kuma a ƙi su, ba tare da an ci ba. Sa’ad da mala’ika na uku ya iso da birgami a hannunsa, saƙon da yake cikin birgamin ya wakilci gaskiya shida na gwaji. An bayyana waɗannan gwaje-gwaje shida a matsayin “wucewar lokaci,” mai wakiltar annabcin shekaru dubu biyu da ɗari uku; shari’a, wadda aka wakilta a matsayin “tsarkake Wuri Mai Tsarki”; saƙonnin mala’iku uku; “dokar Allah”; “Asabar”; da kuma yanayin matattu kamar yadda aka wakilta a matsayin “rashin mutuwar rai.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Waɗannan gaskiya shida, ba shakka, suna da alaƙa da juna, amma kowane ɗayansu an gano shi dabam a matsayin alamar hanya. Wasu wataƙila ba za su so a haɗa wucewar lokaci a cikin wannan jeri ba, amma a bayyane yake da yawa sun ƙi gaskiyar cewa 22 ga Oktoba, 1844 cika annabci ne na gaskiya. Sun kasa a wannan gwaji, wanda ba shakka ya hana su shiga fafutukar gwaje-gwajen da suka biyo baya. An riga an tabbatar sau da yawa cewa tsarin gwajin Allah tsari ne mai ci gaba, wanda yake bukatar nasara a kan gwajin da aka fara ba ka, kafin ka iya shiga gwajin da yake biye da shi.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Lokacin da muka fara gabatar da haske game da batun Asabar, ba mu da wani ra’ayi a sarari kuma a fayyace game da saƙon mala’ika na uku na Ru’ya ta Yohanna 14:9–12. Nauyin shaidarmu, sa’ad da muka zo gaban jama’a, shi ne cewa babban motsin zuwan Almasihu na biyu daga Allah ne, cewa saƙonni na farko da na biyu sun riga sun fita, kuma cewa na ukun kuwa za a bayar. Mun ga cewa saƙo na uku ya ƙare da waɗannan kalmomi: ‘Ga jimirin tsarkaka a nan yake: ga waɗanda suke kiyaye dokokin Allah, da bangaskiyar Yesu.’ Kuma muka ga a sarari, kamar yadda muke gani yanzu, cewa waɗannan kalmomin annabci suna nuni da gyaran Asabar; amma game da abin da bauta wa dabbar da aka ambata cikin saƙon take nufi, ko kuma mene ne siffar da alamar dabbar, ba mu da wata matsaya a fayyace.”

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Allah ta wurin Ruhunsa Mai Tsarki ya sa haske ya haskaka a kan bayinsa, kuma batun ya riƙa bayyana a hankali ga tunaninsu. Ya bukaci bincike mai yawa da kulawa mai tsanani domin a gano shi, sarka da sarka. Ta wurin kulawa, damuwa, da aiki marar yankewa ne aikin ya ci gaba, har sai da aka ba wa duniya manyan gaskiyar saƙonmu, cikakke bayyananne, mai haɗin kai, kuma cikakke gaba ɗaya.

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Na riga na yi magana game da sanina da Dattijo Bates. Na same shi Kirista na gaskiya kuma mutum mai ladabi da kirki. Ya riƙa mu’amala da ni cikin tausayi kamar dai ni ɗansa ne. A karo na farko da ya ji ina magana, ya nuna sha’awa mai zurfi. Bayan na gama magana, sai ya tashi ya ce: ‘Ni Toma ne mai shakka. Ba na gaskata da wahayi. Amma da zan iya gaskata cewa shaidar da ’yar’uwa ta ba da labarinta a daren nan hakika muryar Allah ce gare mu, da ni ne mutum mafi farin ciki a raye. Zuciyata ta motsu ƙwarai. Na gaskata mai magana na da gaskiya, amma ba zan iya bayani ba game da yadda aka nuna mata abubuwa masu banmamaki da ta bayyana mana ba.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Bayan ’yan watanni kaɗan da aurena, na halarci, tare da mijina, wani Taro a Topsham, Maine, inda Dattijo Bates yake a wurin. A wancan lokaci bai riga ya gaskata gaba ɗaya cewa wahayoyina daga Allah suke ba. Wancan taro lokaci ne na babban sha’awa. Ruhun Allah ya sauka a kaina; aka ɗauke ni cikin wahayi na ɗaukakar Allah, kuma a karo na farko na ga wasu duniyoyi dabam. Bayan na fito daga wahayi, na faɗi abin da na gani. Sa’an nan Dattijo B. ya tambaye ni ko na taɓa nazarin ilimin taurari. Na gaya masa cewa ban tuna ko sau ɗaya na taɓa duban wani littafi na ilimin taurari ba. Sai ya ce: ‘Wannan daga Ubangiji ne.’ Ban taɓa ganin sa a dā yana da irin wannan ’yanci da farin ciki ba. Fuskarsa ta haskaka da hasken sama, kuma ya yi wa ikkilisiya gargaɗi da iko.” Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Hakika, duk waɗannan gwaje-gwajen koyarwa suna da alaƙa da juna, amma su ma gwaje-gwaje ne da za a iya ware su dabam, kuma an buɗe su a hankali ga bayin Allah. Akwai majami’u da yawa waɗanda suke kiyaye Asabar ta rana ta bakwai, amma suna ƙin saƙon mala’iku uku. Suna ƙin gaskiyar cewa shari’a ta fara a ranar 22 ga Oktoba, 1844, amma har yanzu suna kiyaye Asabar. Waɗannan gwaje-gwajen koyarwa suna da alaƙa da juna, amma suna wakiltar gwaje-gwaje guda shida takamaimai.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Kamar yadda Joseph Bates ya nuna yanzu haka, kyaftin ɗin jirgin ruwa wanda ya ƙware ƙwarai a ilmin taurari ya karɓi Ruhun Annabci, wanda a dā ya ƙi. A cikin Disamba na shekara ta 1844, Ellen White ta karɓi wahayinta na farko, kuma gwaji na bakwai ya iso cikin wannan motsi.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> Littafi Mai Tsarki dole ne ya zama mashawarci gare ku. Ku yi nazarinsa tare da shaidun da Allah ya bayar; gama ba su taɓa saɓa wa Kalmarsa ba. Idan Shaidun ba su yi magana bisa ga maganar Allah ba, ku ƙi su. Almasihu da Beliyal ba za su iya haɗuwa ba.” Selected Messages, littafi na 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Ba da daɗewa ba bayan babban abin baƙin ciki, Sister White ta amince da wani talifi wanda ya nuna Almasihu yana motsawa daga Wuri Mai Tsarki zuwa Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844. Ta ba da shawarar wannan wallafar ga “kowane mai tsarki.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Na gaskata cewa Wuri Mai Tsarki, wanda za a tsarkake a ƙarshen kwanaki 2300, shi ne Haikalin Sabuwar Urushalima, wanda Kristi yake mai hidima a cikinsa. Ubangiji ya nuna mini cikin wahayi, fiye da shekara guda da ta wuce, cewa Ɗan’uwa Crosier yana da haske na gaskiya game da tsarkakewar Wuri Mai Tsarki, da sauransu; kuma cewa nufinsa ne Ɗan’uwa C. ya rubuta wannan fahimta wadda ya ba mu a cikin Day-Star, Extra, Fabrairu 7, 1846. Ina jin cikakken izini daga Ubangiji in ba da shawarar wannan Extra ga kowane tsarkaka.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Amincewarta ita ce ga bayanin Crosier game da motsin Almasihu zuwa Wuri Mafi Tsarki, amma labarin ya ƙunshi koyarwar kuskure da dama, har da koyarwar Furotestocin ridda cewa “ta kullum” a cikin littafin Daniyel tana wakiltar hidimar Almasihu. Saboda haka ta rubuta wani bayani na fayyacewa wanda aka fara bugawa a shekara ta 1850, sa’an nan daga baya aka haɗa shi cikin littafin Early Writings. A can ta bayyana cewa “waɗanda suka yi shelar sa’ar shari’a suna da sahihin fahimta game da ‘ta kullum.’”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Sa’an nan na ga game da ‘na kullum’ (Daniel 8:12) cewa kalmar ‘hadaya’ hikimar mutum ce ta ƙara ta, kuma ba ta cikin nassi, kuma Ubangiji ya ba da daidai fahimta a kanta ga waɗanda suka yi shelar saƙon sa’ar shari’a. Sa’ad da haɗin kai yake akwai, kafin 1844, kusan duka sun haɗu a kan daidai fahimtar ‘na kullum’; amma cikin rikice-rikicen tun bayan 1844, an rungumi wasu ra’ayoyi dabam, sai duhu da rikicewa suka biyo baya.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Batun “na kullum” a cikin littafin Daniyel ya zama alamar komawar Adventism zuwa tsarin fassara na Furotestantancin ridda a farkon ƙarni na ashirin, kuma a yau ingantacciyar fahimtar Millerite game da “na kullum” ta samu ƙin yarda daga masu tauhidi na Adventism. An ƙi yarda da ita, duk da cewa Sister White ta fayyace sarai cewa Millerites sun yi daidai wajen gano “na kullum” a matsayin ikon shaidan na arna. Sun ƙi gaskiyar “na kullum” ba kawai saɓanin amincewarta ta hurarre cewa fahimtar Millerites daidai ce ba, amma kuma a saɓani kai tsaye da bayyananniyar tantancewarta cewa koyarwar ƙarya wadda take koyar da cewa “na kullum” yana wakiltar hidimar Almasihu a cikin Wuri Mai Tsarki, “mala’iku da aka kori daga sama ne suka kawo ta!”

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Kuma akwai Ɗan’uwa Daniells, wanda maƙiyi yake aiki a cikin hankalinsa; kuma hankalinku da na Dattijo Prescott ana aiki a cikinsu ta wurin mala’ikun da aka kore daga sama.” Manuscript Releases, juzu’i na 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Ƙin amincewarta mai zurfi ga abin da Adventism yanzu yake amfani da shi a matsayin ɗaya daga cikin “abubuwan tatsuniyoyi” nasa ya kasance mai tsanani ƙwarai, domin Daniells da Prescott sun ɗauki alamar ikon Shaiɗan (arna) suka danganta wannan alamar ga Almasihu (hidimarsa a cikin Wuri Mai Tsarki). Wannan ya sa gwaje-gwajen koyarwa suka zama takwas.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Gwaji na tara a cikin tarihin da ya kai ga 1863 shi ne samar da tebur na biyu na Habakkuk a shekara ta 1850. An samar da teburin majagaba na 1843 a shekara ta 1842, kuma ana kiransa teburin 1843 ne kawai domin ya yi annabcin dawowar Almasihu a shekara ta 1843. An ba Sister White umarnin ta samar da tebur na biyu na Habakkuk a shekara ta 1850. Samar da tebura biyu na Habakkuk yana haɗa tarihin mala’ika na farko da na biyu da tarihin mala’ika na uku. A cikin tarihin rayuwarta da aikinta da jikanta ya rubuta, ya bayar da taƙaitaccen bayani game da abubuwan da suka kai ga samar da teburin 1850. Ya yi haka ne ta wurin zaɓar maganganun Sister White masu dacewa kuma ya ƙara nasa sharhin a cikin wannan taƙaitaccen bayanin.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “A sa’ad da muka komo gidan Ɗan’uwa Nichols, Ubangiji ya ba ni wahayi kuma ya nuna mini cewa dole ne a bayyana gaskiya sarai a kan alluna, kuma hakan zai sa mutane da yawa su yanke shawara domin gaskiya ta wurin saƙon mala’ika na uku, tare da saƙonnin biyun farko ana bayyana su sarai a kan alluna.—Letter 28, 1850.”

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “A cikin wannan wahayi an kuma nuna mata abin da zai ba James White ƙarfin hali ya ci gaba da wallafawa:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Na kuma ga cewa ya zama dole a buga takardar kamar yadda ya zama dole masu aike su tafi, gama masu aiken suna bukatar takarda su ɗauka tare da su mai ɗauke da gaskiyar wannan lokaci domin su sa a hannun waɗanda suka ji, sa’an nan gaskiyar ba za ta shuɗe daga tunani ba. Kuma takardar za ta je inda masu aiken ba za su iya zuwa ba.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “An fara aiki a kan sabon taswirar nan take, kuma an ba da dama a sanar da ’yan’uwa game da ita a cikin fitowar Present Truth da James ya fitar a wata na gaba:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Jadawalin. Wani jadawali na tarihi-bisa-tsari na wahayin Daniyel da Yohanna, wanda aka tsara domin ya bayyana gaskiyar yanzu a sarari, yanzu ana buga shi ta hanyar lithograph a ƙarƙashin kulawar Ɗan’uwa Otis Nichols, na Dorchester, Massachusetts. Waɗanda suke koyar da gaskiyar yanzu za su sami babban taimako ta wurinsa. Za a ba da ƙarin sanarwa game da jadawalin nan gaba.—Present Truth, Nuwamba, 1850.”

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> “A ƙarshen watan Janairu, 1851, jadawalin ya riga ya kammala kuma aka yi tallarsa kan dala 2. James White ya yi matuƙar farin ciki da shi, kuma ya bayar da shi kyauta ga ‘waɗanda Allah ya kira su su ba da saƙon mala’ika na uku’ (Review and Herald, Janairu, 1851). Wasu gudummawoyi masu karimci sun taimaka wajen biyan kuɗin wallafawa.” Arthur White, Ellen G. White: The Early Years, juzu’i na 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Da take magana game da jadawalin 1843, Sister White ta rubuta cewa Allah ne ya yi masa jagora.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.

> “Ubangiji ya nuna mini cewa jadawalin 1843 an shiryar da shi ne da hannunsa, kuma cewa babu wani ɓangarensa da ya kamata a canja; cewa lambobin suna kamar yadda yake so su kasance. Cewa hannunsa yana a kansa, ya kuma ɓoye kuskure a cikin waɗansu lambobin, domin kada wani ya gan shi, sai bayan an ɗage hannunsa.” Review and Herald, 1 ga Nuwamba, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Lokacin da take rubuta hasken da ya shafi umurnin a ƙera wani sabon zane a shekara ta 1850, ta ba da irin wannan tabbaci na allahntaka game da zanen 1850 kamar yadda aka bayar game da zanen 1843, yayin da kuma ta bayyana cewa sauran zane-zanen da ake ƙerawa a wancan lokaci ba su karɓaɓɓu ne ga Ubangiji ba. An haɗa umurnin a ƙera sabon zane da umurnin a buga wani sabon wallafi.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Na ga cewa harkar yin jadawalai duk ba daidai ba ce. Ta samo asali ne daga wurin Ɗan’uwa Rhodes, kuma Ɗan’uwa Case ya bi ta gaba. An kashe kuɗi wajen yin jadawalai da ƙirƙirar munanan siffofi masu tayar da ƙyama domin su wakilci mala’iku da Yesu mai ɗaukaka. Na ga cewa irin waɗannan abubuwa ba su gamshi Allah ba. Na ga cewa Allah yana cikin buga jadawalin da Ɗan’uwa Nichols ya yi. Na ga kuma cewa akwai annabci game da wannan jadawali a cikin Littafi Mai Tsarki, kuma idan an shirya wannan jadawali domin mutanen Allah, idan ya isa ga ɗaya, ya isa ga wani kuma, kuma idan ɗaya ya bukaci a zana masa sabon jadawali a kan ma’auni mafi girma, dukansu suna bukatar haka gwargwadon haka.

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> “Na ga cewa akwai wani ji a cikin Ɗan’uwa Case mai yawan tashin hankali, rashin natsuwa, rashin gamsuwa, da rashin godiya, wanda yake marmarin wani zane na daban. Na ga cewa waɗannan zane-zanen da aka fenta sun yi mummunan tasiri a kan ikilisiya. Sun sa wani ruhu mai sauƙi, marar nauyi, na ba’a ya kasance a cikin taron.”

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> “Na ga cewa jadawalai da Allah ya umarta sun yi tasiri mai kyau a kan tunani, ko da ba tare da bayani ba. Akwai wani abu na haske, na kyau, kuma na sama a cikin yadda aka wakilci mala’iku a cikin jadawalan. Ana kusan jagorantar tunani zuwa ga Allah da sama ba tare da an lura ba. Amma sauran jadawalan da aka ƙirƙira sun sa tunani ya ji ƙyama, kuma suna sa tunani ya fi zauna a kan duniya fiye da sama. Hotunan da suke wakiltar mala’iku sun fi kama da aljanu masu mugunta fiye da halittun sama. Na ga cewa jadawalan sun shafe kwanaki da makonni suna mamaye tunanin Ɗan’uwa Case, alhali kuwa ya kamata yana neman hikimar sama daga wurin Allah, yana kuma ƙaruwa cikin alherin Ruhu da sanin gaskiya.”

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Na ga cewa da a ce abin da aka ɓata wajen fitar da jadawalai an kashe shi ne wajen fito da gaskiya a sarari a gaban ’yan’uwa ta wurin buga ƙasidu, da sauransu, da hakan ya yi amfani ƙwarai, ya kuma ceci rayuka. Na ga cewa harkar yin jadawalai ta yaɗu kamar zazzabi.” Manuscript Releases, lamba 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Ta bayyana a fili cewa, “Allah yana cikin wallafa jadawalin [1850] ta hannun Ɗan’uwa Nichols,” kuma cewa akwai “annabci [Habakkuk biyu] game da wannan jadawalin a cikin Littafi Mai Tsarki.” Ta kuma nuna cewa “jadawalai” [jam’i; 1843 da 1850] waɗanda “Allah ya umarta” sun yi tasiri mai kyau a zuciya, ko da ba tare da bayani ba. Habakkuk biyu ya umarci Milleriyawa su bayyana wahayin a kan alluna, (a cikin jam’i), domin duk wanda ya karanta jadawalai biyu ya iya kai da komo a cikin Maganar Allah. Jadawalan Allahntaka ba su bukaci ƙarin bayani ba, kamar yadda ya kasance game da jabun jadawalin Uriah Smith na 1863.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayin, ka kuma bayyana shi sarai a kan alluna, domin mai karanta shi ya ruga. Habakkuk 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Gwaji na goma shi ne abin da wannan maƙala ta fi mayar da hankali a kai. Game da gwaje-gwaje goma da Musa ya ambata a cikin Littafin Lissafi sura ta goma sha huɗu, malaman Ibraniyanci da sauran masana tauhidi suna kawo ra’ayoyi mabambanta na zato kan waɗanne al’amura ne a cikin tarihin daga kuɓutarwar Tekun Maliya har zuwa tawayen ’yan leƙen asiri goma za su iya wakilta. Tawayen da ke cikin wannan tarihin yana ba da wasu ’yan bambance-bambance da za a zaɓa daga cikinsu, amma tabbatacce ne cewa gwaji na goma ya nuna farkon shekaru arba’in na mutuwa a hankali a cikin jeji har sai dukan ’yan tawaye waɗanda suka kai shekarun ɗaukar alhaki suka mutu.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Haka ma, wasu za su iya yin gardama game da zaɓina na waɗannan gwaje-gwajen koyarwa guda goma, domin akwai yiwuwar wasu bambance-bambance da za su yi kama da sun fi abin da nake gabatarwa a nan kyau. Da wannan a faɗe, gwaji na goma kuma na ƙarshe yana da bayyana ƙwarai kamar yadda tawayen ’yan leƙen asiri goma ya kasance. Shi ne ƙin karɓar lokuta bakwai na Leviticus ashirin da shida. Akwai hujjoji da dama na annabci da suke tabbatar da wannan tantancewa.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

A cikin talifi na gaba za mu fara tantance waɗannan shaidun annabci waɗanda suke tabbatar da gane cewa lokuta bakwai na Littafin Firistoci ashirin da shida su ne gazawa ta goma kuma ta ƙarshe ta Adventism na Laodikiya.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Sa’ad da ikon Allah ya yi shaida game da abin da yake gaskiya, wannan gaskiyar za ta tsaya har abada a matsayin gaskiya. Bai kamata a karɓi wata fahimta ta baya da ta saɓa wa hasken da Allah ya bayar ba. Mutane za su tashi da fassarorin Littafi Mai Tsarki waɗanda a wurinsu gaskiya ne, amma waɗanda ba gaskiya ba ne. Gaskiyar da ta dace da wannan lokaci, Allah ya ba mu ita a matsayin tushen bangaskiyarmu. Shi da kansa ya koyar da mu abin da yake gaskiya. Wani zai tashi, har ma da wani dabam, da sabon haske wanda yake saɓa wa hasken da Allah ya bayar ƙarƙashin bayyananniyar shaidar Ruhunsa Mai Tsarki.

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Kaɗan ne har yanzu suke da rai waɗanda suka bi ta cikin ƙwarewar da aka samu wajen kafuwar wannan gaskiya. Allah, cikin alherinsa, ya kiyaye rayuwarsu domin su maimaita suna sake maimaitawa har zuwa ƙarshen rayuwarsu, irin ƙwarewar da suka bi ta cikinta, kamar yadda manzo Yohanna ya yi har zuwa ainihin ƙarshen rayuwarsa. Kuma masu ɗaukar tuta waɗanda suka fāɗi cikin mutuwa, za su yi magana ta wurin sake buga rubuce-rubucensu. An umarce ni cewa ta haka ne za a ji muryoyinsu. Za su bayar da shaidarsu game da abin da yake ƙunshe da gaskiya domin wannan lokaci.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “Ba za mu karɓi maganganun waɗanda suke zuwa da saƙon da ya saɓa wa muhimman ginshiƙan bangaskiyarmu ba. Sukan tattara tarin Nassosi, su kuma jingina su a matsayin hujja kewaye da ka’idojin da suke kafawa. An yi haka sau da yawa a cikin shekaru hamsin da suka gabata. Kuma ko da yake Nassosi Kalmar Allah ne, kuma ya kamata a girmama su, amfani da su ta irin wannan hanya, idan irin wannan amfani ya matsar da wani ginshiƙi daga tushen da Allah ya kafa ya kuma kāre cikin waɗannan shekaru hamsin, babban kuskure ne. Wanda ya yi irin wannan amfani bai san banmamakin bayyanar Ruhu Mai Tsarki ba wanda ya ba da iko da ƙarfi ga saƙonnin dā da suka zo ga mutanen Allah.” Selected Messages, littafi na 1, 161.

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