We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.

Muna kafa ƙa’idar annabci da Zakin ƙabilar Yahuza ya gano cikin aikinsa na warware hatimin ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya, a “lokacin ƙarshe,” a shekara ta 1989, sa’ad da aka share Tarayyar Soviet ta hanyar wata ɓoyayyar ƙawance tsakanin Ronald Reagan da Paparoma na Roma. Mun nuna cewa aikace-aikace uku na Roma da kuma faɗuwar Babila suna bayyana matar da dabbar da take hau kanta kuma take mulki a kanta a cikin Ru’ya ta Yohanna sura ta goma sha bakwai.

The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.

Bayyanar matar da dabbar a surori na goma sha bakwai da na goma sha takwas suna bayyana hukunci mai ci gaba wanda Allah yake kawowa a kan Babila ta Zamani, yana farawa da dokar Lahadi mai gabatowa nan ba da daɗewa ba, kuma yana ci gaba har sai Mika’ilu ya tashi tsaye, lokacin jarrabawar ’yan Adam kuma ya rufe. Wannan tsawon lokacin yana nuna sashen farko na Hukuncin Zartarwa na Allah, wanda ake aiwatarwa tare da cakuduwar jinƙansa. Sa’an nan kuma tare da annobai bakwai na ƙarshe, ba a cakuda jinƙai da hukunce-hukuncensa. An kuma fahimci matakan nan biyu a cikin Hukuncin Bincike, wanda ya fara a ranar 22 ga Oktoba, 1844. Hukuncin binciken ya fara da bincike da hukuncin matattu, kuma a ranar 11 ga Satumba, 2001, hukuncin binciken masu rai ya fara.

The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.

Hukuncin masu rai ma ya kasu kashi biyu na zamani, na farkon kuma ya fara a ranar 11 ga Satumba, 2001, tare da bincike da hukuncin waɗanda suke ’yan takarar kasancewa cikin ɗari da arba’in da huɗu na dubu, domin hukunci yana farawa da gidan Allah. Hukuncin bincike na matattu an aiwatar ne kawai a kan waɗanda sunayensu suka taɓa kasancewa a rubuce cikin littafin rai a wani lokaci na rayuwarsu. Daga nan sai aka kwatanta sunayen matattun da aka rubuta aka kuma yi rajista da littafin zunubai. Idan suna da zunuban da ba a furta ba, sai a shafe sunayensu daga littafin rai. An siffanta hukuncin bincike na masu rai da cewa yana farawa da gidan Allah, alhali kuwa ba a buƙaci irin wannan siffantawa ba a hukuncin bincike na matattu.

In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.

A cikin shari’ar bincike ta masu rai, Maganar Allah ta yi taka-tsantsan wajen bayyana cewa wannan shari’a, a lokacin hatimtawar dubu ɗari da arba’in da huɗu, ta fara ne a Urushalima, wadda ita ce ikkilisiyar Allah. Littafi Mai Tsarki ya ba da shaida ta biyu kai tsaye game da wannan gaskiya.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Gama lokaci ya yi da shari’a dole ta fara a gidan Allah; kuma in ta fara da mu, me ƙarshen waɗanda ba sa yin biyayya ga bisharar Allah zai kasance? 1 Bitrus 4:17.

The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.

Shari’ar masu rai tana farawa ne a Urushalima, gidan Allah, kuma akwai takamaiman lokaci da wannan shari’a take farawa. Shari’ar masu rai tana farawa a Urushalima sa’ad da ƙwaryar tawadar marubucin ta bi cikin Urushalima ta sa alama a kan maza da mata waɗanda suke nishi suna kuka saboda abubuwan banƙyama da ake yi a cikin ikkilisiya da kuma ƙasar.

The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.

An bayyana rukunin da ba ya yin biyayya ga bishara a cikin littafin Ru’ya ta Yohanna sura ta bakwai, cikin bambanci da mutum dubu ɗari da arba’in da huɗu, inda a can Yohanna ya bayyana su a matsayin babban taro. Babban taron yana wakiltar wani rukuni na rayayyun rayuka da ake yi musu shari’a a lokacin shari’ar masu rai, waɗanda ba su yi cikakkiyar biyayya ga dokar Allah ba, gama sun kasance suna yin sujada a ranar rana ta Paparoma. A dokar Lahadi da ke gabatowa nan ba da jimawa ba a Amurka, waɗanda mala’ikan mai ƙahon tawada na marubuci ya hatimce su a Ezekiyel sura ta tara, wadda kuma ita ce hatimtawa ta Ru’ya ta Yohanna sura ta bakwai, za a ɗaga su a matsayin tuta. Sa’an nan waɗanda a halin yanzu ba sa biyayya ga bishara za a riƙa yi musu hisabi game da Asabar ta yini na bakwai.

“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

“Amma Kiristoci na zamanan da suka shige sun kiyaye Lahadi, suna zato cewa da yin haka suna kiyaye Asabar ta Littafi Mai Tsarki; kuma a yanzu akwai Kiristoci na gaskiya a cikin kowace coci, har da tarayyar Roman Katolika ma, waɗanda da gaskiya suna gaskata cewa Lahadi ita ce Asabar da Allah ya ƙaddara. Allah yana karɓar sahihancin nufinsu da kuma mutuncinsu a gabansa. Amma sa’ad da za a tilasta kiyaye Lahadi ta wurin doka, kuma aka wayar wa duniya kai game da wajibcin Asabar ta gaskiya, to duk wanda zai saɓa wa umarnin Allah, domin ya yi biyayya ga ƙa’ida wadda ba ta da wani iko mafi ɗaukaka fiye da na Roma, zai ta haka girmama papanci fiye da Allah. Yana ba da sujada ga Roma da kuma ga ikon da yake tilasta wannan tsari da Roma ta kafa. Yana bauta wa dabbar da kuma siffarta. Sa’an nan, yayinda mutane suka ƙi tsarin da Allah ya bayyana a matsayin alamar ikonsa, suka kuma girmama a madadinsa abin da Roma ta zaɓa a matsayin alamar fifikonta, ta haka za su karɓi alamar biyayya ga Roma—‘alamar dabbar.’ Kuma sai dai idan an gabatar wa mutane wannan batu a fili haka, aka kuma kai su ga zaɓi tsakanin umarnan Allah da umarnan mutane, waɗanda suka ci gaba da kasancewa cikin saɓo ne za su karɓi ‘alamar dabbar.’” The Great Controversy, 449.

The ensign of those who are sealed are who calls those who obey not the gospel into obedience.

Alamar waɗanda aka hatimce su ita ce wadda take kiran waɗanda ba su yi wa bishara biyayya ba zuwa ga biyayya.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

A wannan rana kuwa za a sami saiwar Yesse, wadda za ta tsaya a matsayin tuta ga al’ummai; zuwa gare ta ne al’ummai za su nema: kuma wurin hutawarsa zai zama mai ɗaukaka. Kuma zai faru a wannan rana, Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa da suka ragu, daga Assuriya, da daga Masar, da daga Pathros, da daga Cush, da daga Elam, da daga Shinar, da daga Hamath, da kuma daga tsibiran teku. Kuma zai kafa tuta ga al’ummai, ya kuma tattara korarrun Isra’ila, ya haɗa waɗanda aka warwatsa na Yahuda daga kusurwoyi huɗu na duniya. Ishaya 11:10–12.

Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.

Waɗanda a halin yanzu ba sa yin biyayya ga bishara ana yi musu shari’a tun suna raye, amma dole ne shari’arsu ta biyo bayan shari’ar bincike ta masu rai dubu ɗari da arba’in da huɗu, gama za a iya yi musu gargaɗi ne kawai ta wurin ganin maza da mata masu hatimin Allah a lokacin rikicin dokar Lahadi mai zuwa nan ba da daɗewa ba.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Aikin Ruhu Mai Tsarki shi ne ya hukunta duniya game da zunubi, da adalci, da kuma shari’a. Duniya za a iya yi mata gargadi ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiya, suna aiki bisa manyan ka’idoji masu tsarki, suna nuna, a ma’ana mai ɗaukaka kuma maɗaukakiya, layin rarrabewa tsakanin waɗanda suke kiyaye dokokin Allah, da waɗanda suke tattake su a ƙarƙashin ƙafafunsu. Tsarkakewar Ruhu tana bayyana bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ƙarya ranar hutawa. Sa’ad da gwaji ya zo, za a bayyana sarai abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da sa hannun mutumin zunubi, wanda ya yi tunanin canja lokuta da dokoki.” Bible Training School, December 1, 1903.

The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.

Hukuncin aiwatarwa, wanda a cikinsa ne ake cika aikin Iliya na uku, yana farawa ne da dokar Lahadi mai zuwa nan ba da daɗewa ba. Yana da lokuta biyu na zamani; a lokaci na farko hukuncin Allah yana gauraye da jinƙai ga waɗanda ba sa yi wa bishara biyayya a yanzu, sa’an nan kuma annobai bakwai na ƙarshe suna biye da shi, waɗanda ake zubawa ba tare da jinƙai ba.

“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

“Lokacin jarrabawa ba zai ci gaba na dogon lokaci ba. Yanzu Allah yana janye hannunsa mai hanawa daga duniya. Daɗe yana magana da maza da mata ta wurin aikin Ruhunsa Mai Tsarki; amma ba su saurari kiran ba. Yanzu yana magana da mutanensa, da kuma ga duniya, ta wurin shari’unsa. Lokacin waɗannan shari’u lokaci ne na jinƙai ga waɗanda har yanzu ba su sami damar sanin abin da yake gaskiya ba. Cikin taushin hali Ubangiji zai dubi waɗannan. Zuciyarsa mai jinƙai ta motsu; hannunsa kuwa har yanzu a miƙe yake domin ceto. Mutane masu yawa ƙwarai za a karɓe su cikin garken aminci, waɗanda a cikin waɗannan kwanaki na ƙarshe za su ji gaskiya a karo na farko.” Review and Herald, November 22, 1906.

Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.

Waɗanda ba sa yi wa bishara biyayya su ne “waɗansu tumaki” waɗanda Yesu ya yi alkawarin kira, kuma za su ji muryarsa sa’ad da ya kira.

And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.

Ina kuma da waɗansu tumaki, waɗanda ba na wannan garken ba ne: su ma dole in kawo su, kuma za su ji muryata; kuma za a yi garke guda, da makiyayi guda. Yohanna 10:16.

The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.

“muryar” da suke ji ita ce “muryar” ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas, wadda take ɗaga murya da ƙarfi a lokacin dokar Lahadi da ke gabatowa nan ba da daɗewa ba, sa’ad da aka ninka hukuncin babbar karuwa, gama ta cika kofin zunubinta na lokacin gwaji.

“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

“Annabin ya ce, ‘Na ga wani mala’ika kuma yana saukowa daga sama, yana da iko mai girma; kuma ƙasa ta haskaka da ɗaukakarsa. Sai ya yi kuka da ƙarfi da babbar murya, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta kuma zama mazaunin aljanu’ (Ru’ya ta Yohanna 18:1, 2). Wannan shi ne saƙo ɗaya da mala’ika na biyu ya bayar. Babila ta fāɗi, ‘saboda ta sa dukan al’ummai sun sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Mene ne wannan ruwan inabin?—Koyaswarta na ƙarya. Ta bai wa duniya Asabar ta ƙarya maimakon Asabar ta umarni na huɗu, kuma ta maimaita ƙaryar da Shaiɗan ya fara gaya wa Hauwa’u a Adnin—madawwamin rai na halitta na rai. Kurakurai masu kama da wannan da yawa ta baza ko’ina, ‘tana koyar da dokokin mutane a matsayin koyarwa’ (Matiyu 15:9).

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

“Sa’ad da Yesu ya fara hidimarsa a fili, ya tsarkake Haikali daga ƙazantar cin mutuncinsa ta rashin tsarki. Daga cikin ayyukan ƙarshe na hidimarsa kuwa akwai tsarkakewar Haikali ta biyu. Haka kuma, a cikin aikin ƙarshe domin gargaɗin duniya, ana yin kiraye-kiraye guda biyu bayyanannu ga ikkilisiyoyi. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, waccan babbar birni, gama ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Kuma a cikin ƙara mai ƙarfi na saƙon mala’ika na uku ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da muguntar aikinta’ (Ru’ya ta Yohanna 18:4, 5).” Selected Messages, littafi na 2, 118.

At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.

A lokacin dokar Lahadi da take gabatowa a Amurka, hukuncin zartarwa mai ci gaba a kan Babila ta Zamani yana farawa, kuma zamani na ƙarshe na hukuncin masu rai yana farawa yayinda hukuncin biyu suke haɗuwa. Manzo na uku wanda yake shirya hanya domin aikin Manzon Alkawari yana wakiltar aikin da ake yi a lokacin hukuncin masu rai wanda ya fara a ranar 11 ga Satumba, 2001, kuma ya ƙare sa’ad da na ƙarshe daga cikin waɗanda a halin yanzu ba sa biyayya ga bishara suka ji murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas, suka kuma fito daga Babila. Wannan aikin yana bayyana tsarkakewa da tsarkakakkiyar fidda ƙazanta daga haikali na mutum dubu ɗari da arba’in da huɗu a farkon hidimar manzon da yake shirya hanya, sa’an nan kuma fidda ƙazanta da tsarkakewar haikali na babban taro a ƙarshen hidimar manzon da yake shirya hanya domin Manzon Alkawari.

At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.

A cikin dokar Lahadi da take gabatowa nan ba da daɗewa ba, za a maimaita bayyanar ikon Allah da ta faru a ranar Fentikos.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .

“Ba ɗaya daga cikinmu da zai taɓa karɓar hatimin Allah muddin halayenmu suna da ko da tabo ɗaya ko ƙazanta a kansu. An bar mana alhakin gyara kurakuran da ke cikin halayenmu, mu tsarkake haikalin rai daga kowane irin ƙazanta. Sa’an nan ruwan sama na ƙarshe zai sauko a kanmu kamar yadda ruwan sama na fari ya sauko a kan almajiran a Ranar Fentikos....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

“Me kuke yi, ’yan’uwa, a cikin babban aikin shirye-shirye? Waɗanda suke haɗuwa da duniya suna karɓar siffar duniya kuma suna shirya domin alamar dabbar. Waɗanda kuwa ba su dogara ga kansu ba, waɗanda suke ƙasƙantar da kansu a gaban Allah kuma suke tsarkake rayukansu ta wurin biyayya ga gaskiya, su ne suke karɓar siffar sama kuma suna shirya domin hatimin Allah a goshinsu. Sa’ad da doka ta fita kuma aka buga hatimin, halinsu zai kasance tsarkakakke, marar aibu, har abada.” Testimonies, juzu’i na 5, 214, 216.

It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.

A nan ne mutum zai iya yin tuntube a kan wani abin da yake kama da sabani a cikin Kalmar annabci, ko da yake ba lalle ba ne a yi haka. A ranar Fentikos a zamanin almajiran, saƙon da aka ba da iko bai kai ga al’ummai ba, wato waɗanda ba sa yi wa bishara biyayya a lokacin dokar Lahadi da ke gab da zuwa. Saƙon da aka ba da iko a Fentikos an kai shi ga Isra’ila ta dā, wadda har tsawon wasu shekaru uku da rabi take cikin lokacin ƙarshe na jarrabawarta.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

An ƙaddara makonni saba’in a kan mutanenka da kuma a kan birninka mai tsarki, domin a ƙare saɓo, a kuma kawo ƙarshen zunubai, a yi kafara domin mugunta, a shigo da adalci na har abada, a hatimce wahayi da annabci, a kuma shafe Mafi Tsarki. Daniyel 9:24.

The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.

Saƙon da aka ba da iko a ranar Fentikos ba za a kai shi ga waɗanda ba su yi biyayya ga bishara ba sai bayan da aka jajjefe Istifanas da duwatsu a shekara ta 34. Sister White takan yi nuni da wannan gaskiya sau da yawa.

“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

“Sai mala’ikan ya ce, ‘Zai tabbatar da alkawari da mutane da yawa har mako guda [shekara bakwai].’ Domin tsawon shekara bakwai bayan Mai-ceto ya fara hidimarsa, bishara za a yi wa’azinta musamman ga Yahudawa; shekara uku da rabi ta bakin Almasihu da kansa; sa’an nan kuma ta bakin manzanni. ‘A tsakiyar makon zai sa hadaya da miƙa ta daina.’ Daniyel 9:27. A bazarar shekara ta A. D. 31, aka miƙa Almasihu, hadaya ta gaskiya, a kan Kalbari. Sa’an nan labulen haikali ya tsage gida biyu, yana nuna cewa tsarkin da muhimmancin hidimar hadaya sun kau. Lokaci ya yi da hadaya da miƙa ta duniya za su daina.”

“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

“Mako ɗaya—shekara bakwai—ya ƙare a A.D. 34. Sa’an nan ta wajen jifan Istifanus da duwatsu Yahudawa a ƙarshe suka hatimce ƙin yarda da bishara; almajiran da aka warwatsa zuwa ƙasashe dabam-dabam ta wurin tsanantawa ‘suka yi ta yawo ko’ina suna wa’azin kalma’ (Ayyukan Manzanni 8:4); kuma ba da daɗewa ba, Shawulu, mai tsanantawar nan, ya tuba, ya kuma zama Bulus, manzo ga Al’ummai.” The Desire of Ages, 233.

The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.

Saƙon da aka ba iko a ranar Fentikos, kwana hamsin bayan tashin Kristi daga matattu, ya yi daidai da dokar Lahadi inda bishara ke kiran sauran tumakin Kristi su fito daga Babila; duk da haka, sai bayan shekara uku da rabi da gicciye ne Yahudawa suka “hatimce ƙin yarda da bishara” nasu, sa’an nan kuma saƙon ya tafi wurin Al’ummai, waɗanda su ne waɗanda a wancan lokacin ba su yi biyayya ga bishara ba. Wannan abin da ya yi kama da saɓani yana ƙara fitowa fili ta wajen wannan tantancewa cewa a shekara ta 34 A.D. Yahudawa sun hatimce ƙin yarda da bishara nasu, gama Sister White ta faɗi akasin haka.

“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.

“Tun da dukan tsarin ibadar hadaya alama ce ta Almasihu, ba shi da wani amfani idan an raba shi da Shi. Sa’ad da Yahudawa suka tabbatar da ƙin Almasihu ta wurin miƙa Shi ga mutuwa, sun ƙi dukan abin da ya ba haikali da hidimominsa ma’ana. Tsarkinsa ya rabu da shi. An ƙaddara shi ga hallaka. Tun daga wannan rana hadayun sadaukarwa da hidimar da ke da alaƙa da su sun zama marasa ma’ana. Kamar hadayar Kayinu, ba su bayyana bangaskiya ga Mai-Ceto ba. Ta wajen kashe Almasihu, a zahiri Yahudawa sun rushe haikalinsu. Sa’ad da aka gicciye Almasihu, aka yayyage labulen ciki na haikali gida biyu daga sama har ƙasa, alamar cewa an yi babbar hadaya ta ƙarshe, kuma cewa tsarin hadayun sadaukarwa ya zo ga ƙarshe har abada.” The Desire of Ages, 165.

Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.

Shin Yahudawa sun kammala hatimce ƙin bisharar da suka yi ne a jifan Istifanas da duwatsu, ko kuwa a gicciyen Almasihu? Wannan abin da yake kamar saɓani yana da alaƙa da abin da yake kamar saɓani na gane bayyanuwar ikon Allah a Fentikos da dokar Lahadi mai zuwa nan ba da daɗewa ba.

We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.

Muna da niyyar warware wannan saɓani da yake kamar akwai a talifi na gaba, amma ina so in tunatar da mu cewa manufar wannan nazari na musamman ta ta’allaka ne bisa ga gaskiyar da annabawa suka bayyana, cewa mutanen Allah na Laodiceya a kwanaki na ƙarshe ba sa fahimtar shari’a. Mun ɗauki lokaci muka yi bitar lokuta daban-daban da kuma manufofin shari’a domin mu fayyace yadda shari’ar bincike da shari’ar zartarwa duka biyun suke haɗuwa a dokar Lahadi mai zuwa ba da daɗewa ba. Domin mu ga wahayin da ke da alaƙa da saɓanin da yake kamar akwai wanda muka ɗan taso yanzu, ya zama dole a sake bitar waɗannan abubuwa.

We will continue this study in the next article.

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

“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

“Katolika na Roma suna yarda cewa cocinsu ne ya yi canjin Asabar, kuma suna kawo wannan canji ɗin a matsayin hujja ta ikon cocin mafi girma. Suna bayyana cewa ta wajen kiyaye rana ta fari ta mako a matsayin Asabar, Furotesta suna amincewa da ikonta na kafa dokoki cikin al’amuran allahntaka. Cocin Roma ba ta janye iƙirarinta ta rashin kuskure ba; kuma sa’ad da duniya da majami’un Furotesta suka karɓi Asabar ta ƙarya wadda ita ta ƙirƙira, alhali suna ƙin Asabarin Jehobah, a zahiri suna amincewa da wannan iƙirari. Suna iya kawo hujjar iko domin wannan canji, amma kuskuren tunaninsu yana da sauƙin ganewa. Mabiɓcin papanci yana da kaifin basira har ya ga cewa Furotesta suna yaudarar kansu, da gangan suna rufe idanunsu ga gaskiyar abin da yake a cikin wannan batu. Yayin da kiyaye Lahadi ke ƙara samun karɓuwa, yana farin ciki, yana jin tabbacin cewa a ƙarshe zai jawo dukan duniyar Furotesta ƙarƙashin tutar Roma.”

“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“Canjin Asabaci shi ne alama ko hatimin ikon cocin Roma. Waɗanda, suna fahimtar abin da doka ta huɗu take nema, suka zaɓi kiyaye Asabacin ƙarya a maimakon na gaskiya, ta haka suna ba da girmamawa ga wannan iko wanda shi kaɗai ne ya ba da wannan umarni. Alamar dabbar kuwa ita ce Asabacin papanci, wanda duniya ta karɓa a maimakon ranar da Allah ya ƙayyade.

“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

“Amma lokacin karɓar alamar dabbar, kamar yadda aka ayyana a cikin annabci, bai riga ya zo ba. Lokacin gwaji bai riga ya zo ba. Akwai Kiristoci na gaskiya a cikin kowace coci, har da tarayyar Roman Katolika. Ba a hukunta kowa ba sai bayan ya sami haske, ya kuma ga wajibcin umarni na huɗu. Amma sa’ad da za a fitar da umarni mai tilasta kiyaye Asabar ta ƙarya, kuma sa’ad da babbar ƙarar mala’ika na uku za ta gargadi mutane game da bautar dabbar da siffarta, za a fayyace iyaka tsakanin ƙarya da gaskiya sarai. Sa’an nan waɗanda har yanzu suka ci gaba da yin zunubi za su karɓi alamar dabbar a goshinsu ko a hannuwansu.”

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

“Da sauri muke kusantar wannan lokaci. Sa’ad da ikilisiyoyin Furotesta za su haɗa kai da ikon duniya domin su tallafa wa addinin ƙarya, wanda kakanninsu suka sha mafi tsananin tsanantawa saboda suka yi masa hamayya, a sa’an nan ne za a tilasta kiyaye Asabar ta papanci ta wurin haɗaɗɗen ikon ikilisiya da na jiha. Za a yi ridda ta ƙasa baki ɗaya, wadda za ta ƙare ne kawai da halakar ƙasa baki ɗaya.” Bible Training School, Fabrairu 2, 1913.