Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.
Musulunci na annoba ta fari da ta biyu na Wahayin Yahaya sura ta tara ya wakilci hukuncin da aka kawo a kan Roma. William Miller ya kira ƙahoni, “hukunci na musamman” waɗanda aka kawo a kan Roma, amma Miller bai iya ganin Roma ta Zamani ba, a matsayin ƙawancen ninki uku wanda yake jagorantar duniya zuwa Armageddon. Uriah Smith ya fahimci cewa ƙahonin suna wakiltar hukuncin Allah a kan Roma, kuma cewa ƙaho na biyar da na shida (annoba ta fari da ta biyu), hukunci ne a kan cocin Katolika.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.
“Domin bayani game da wannan ƙaho, za mu sāke ɗibo daga rubuce-rubucen Mr. Keith. Wannan marubucin ya faɗi gaskiya sa’ad da ya ce: ‘Da ƙyar ake samun irin wannan daidaitacciyar yarjejeniya a tsakanin masu fassara game da wani sashe na daban na Ru’ya ta Yohanna kamar yadda ake samu dangane da amfani da ƙaho na biyar da na shida, ko masifu ta fari da ta biyu, ga Sarakuna da Turkawa. Hakan a bayyane yake ƙwarai har da ƙyar a kasa gane shi. Maimakon aya ɗaya ko biyu su nuna kowannensu, dukan sura ta tara ta Ru’ya, a cikin rabo-rabo daidai, ta shagala da bayanin su biyun.”
“‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.
“‘Daular Roma ta ragu, kamar yadda ta taso, ta wurin cin nasara; amma Sarakawa da Turkawa su ne kayan aikin da addinin ƙarya ya zama bulalar ikkilisiya mai ridda; saboda haka, maimakon ƙaho na biyar da na shida, kamar na farkon, a kira su da wannan suna kaɗai, ana kiran su kaitai.” Uriah Smith, Daniel and Revelation, 495.
What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.
Abin da Miller da Smith ba su gane ba game da ƙahonin a matsayin hukuncin Allah a kan Roma, shi ne cewa an kawo waɗannan hukunce-hukuncen ne ta wurin tilasta bautar rana. A shekara ta 321, Constantine ya kafa dokar Lahadi ta farko, kuma shekara tara bayan haka ya mayar da babban birnin daga birnin Roma zuwa birnin Constantinople, ta haka yana fara tafiyar rushewar Daular Roma. A cikin sura ta goma sha ɗaya ta Daniyel, an ƙaddara Roma arna ta yi mulki mafi girma na “wani zamani,” wanda yake wakiltar shekaru ɗari uku da sittin, daga Yaƙin Actium a shekara ta 31 K.H.K., har zuwa shekara ta 330, lokacin da Constantine ya raba mulkin zuwa Yamma da Gabas.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Zai shiga da salama har ma a kan mafi wadatattun wurare na lardin; kuma zai aikata abin da ubanninsa ba su yi ba, ko kakanninsa; zai rarraba musu ganima, da kwace, da dukiya: hakika, zai ƙulla dabarunsa a kan kagarai masu ƙarfi, har na ɗan lokaci. Daniyel 11:24.
During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.
A cikin waɗannan shekaru ɗari uku da sittin, Daular Romawa kusan ba a iya cin ta da yaƙi, amma da zarar aka mayar da babban birnin zuwa Gabas, ikon mulkin irin wannan gagarumar daula ya daina kasancewa mai yiwuwa. Konstantin ya yi ƙoƙarin ci gaba da riƙe iko ta wurin raba mulkin tsakanin ’ya’yansa maza uku, amma wannan ya ƙara hanzarta rugujewar tsohuwar daular.
When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.
Lokacin da papacy ta hau karagar mulkin duniya a cikin shekara ta 538, a Taron Orleans na uku aka zartar da dokar Lahadi. Saboda haka, a cikin shekara ta 606, Mohammed ya fara hidimarsa ta annabci, kuma a alamance ya wakilci ƙahon da zai zama abin da masu tarihin suka bayyana a matsayin “bulalar cocin da ta yi ridda.” Tarihin bala’i na farko da na biyu, wanda ya fara da hidimar Mohammed a cikin shekara ta 606, ya ƙare a ranar 22 ga Oktoba, 1844, sa’ad da ƙaho na bakwai ya busa.
The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:14, 15.
Kaito na biyu ya wuce; ga shi kuma, kaito na uku yana zuwa da sauri. Sai mala’ika na bakwai ya busa ƙaho; sai kuwa aka yi manyan murya a sama, suna cewa, Mulkokin wannan duniya sun zama na Ubangijinmu, da na Almasihunsa; kuma zai yi mulki har abada abadin. Ru’ya ta Yohanna 11:14, 15.
During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.
A cikin tarihin Masifu biyu na farko, an ci Konstantinoful, babban birnin Roma ta gabas, a shekara ta 1453, kuma aka yi wa Roma ta papanci a yamma mummunar rauni mai kisa a shekara ta 1798. “Bulalar wata ikkilisiya mai ridda,” ta rushe duka Roma ta siyasa da kuma Roma ta addini. Cikakkiyar haɗin kai sau uku na Roma ta Zamani zai cika a dokar Lahadi da ke gabatowa nan ba da daɗewa ba a Amurka.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Furotestocin Amurka za su kasance a gaba wajen miƙa hannuwansu ta ƙetaren ratar domin su riƙe hannun Ruhaniya; za su miƙa hannunsu a bisa ramin zurfi domin su haɗa hannu da ikon Roma; kuma ƙarƙashin rinjayar wannan haɗin kai mai sassa uku, wannan ƙasa za ta bi sawun Roma wajen take haƙƙoƙin lamiri.” The Great Controversy, 588.
At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.
A wancan lokaci, Musuluncin Bala’i na uku zai cika shari’ar Allah a kan Roma ta Zamani saboda tilasta bauta ta Lahadi, kamar yadda Ya yi da Roma arna da kuma Roma ta paparoma. Game da Roma arna, Ya yi amfani da ƙahoni huɗu na fari domin Ya kawo ƙarshen mulkin Roma a babban birnin Roma ta yamma zuwa shekara ta 476, gama bayan shekara ta 476, babu wani mai mulkin birnin da ya kasance daga zuriyar Romawa. Zuwa shekara ta 1453, ƙaho na biyar na Musulunci ya kawo ƙarshen mulkin Roma na gabas. Zuwa shekara ta 1798 kuma, an kawo ƙarshen mulkin paparoma a kan tsohon rabon ƙasashen Turai gida goma a cikin tarihin ƙaho na shida na Musulunci. Rushewar masarautar farar hula ta Roma, ta yamma da ta gabas duka, da kuma masarautar addinin Roma, an haifar da ita ne bayan tilasta bautar arna ta rana.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Mutanen Ƙasar Amurka sun kasance mutane da aka yi wa tagomashi; amma sa’ad da suka taƙaita ’yancin addini, suka mika Furotestantanci, kuma suka ba da goyon baya ga Papanci, ma’aunin laifinsu zai cika, kuma za a rubuta ‘ridda ta ƙasa’ a cikin littattafan sama. Sakamakon wannan ridda kuwa zai zama halakar ƙasa.” Review and Herald, Mayu 2, 1893.
The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.
Aiwatarwa sau uku na annabci tana kafa halayen cikawar annabcin ta ƙarshe bisa ga halayen cikawa biyu na farko. A ranar 11 ga Satumba, 2001, Bala’i na uku ya iso cikin tarihi. Tun da farko ya iso ne a ranar 22 ga Oktoba, 1844, gama Bala’i na uku shi ne ƙaho na bakwai, kuma wannan ƙaho ya fara busawa a wancan lokaci. Amma kamar yadda ya faru da Isra’ila ta dā, Isra’ila ta zamani ta zaɓi tawaye, ta haka ta jawo wani zamani na yawo a cikin jeji maimakon kammala aikin. Saboda haka aka jinkirta lokacin hatimtar mala’ika na uku, har sai da ya sāke farawa a ranar 11 ga Satumba, 2001.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.
“Tsawon shekara arba’in ne rashin bangaskiya, gunaguni, da tawaye suka hana Isra’ila ta dā shiga ƙasar Kan’ana. Waɗannan zunubai iri ɗaya ne suka jinkirta shigar Isra’ila ta zamani cikin Kan’ana ta sama. A cikin kowane hali, alkawuran Allah ba su da laifi ko kaɗan. Rashin bangaskiya ne, son duniya, rashin keɓe kai ga Allah, da husuma a tsakanin mutanen Ubangiji masu ikirarin binsa, suka sa muka daɗe shekaru masu yawa a cikin wannan duniyar zunubi da baƙin ciki.” Selected Messages, littafi na 2, 69.
God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.
Allah ba ya sauyawa, kuma yana yin shari’a bisa ga hasken da ake da shi. Isra’ila ta zamani tana da haske fiye da Isra’ila ta dā, kuma an sanar da mu cewa “irin waɗannan zunubai ɗaya ne suka jinkirta shigar Isra’ila ta zamani cikin Kan’ana ta sama.” Da a ce an ɗora wa Isra’ila ta zamani alhaki ne kawai bisa ga hasken da aka ɗora wa Isra’ila ta dā, da hakan ya isa, amma sun sami haske fiye da haka. Saboda haka, in har “irin waɗannan zunubai ɗaya ne” suka sa “Isra’ila ta dā” ta yi yawo a cikin jeji na “shekaru arba’in,” to, ba kawai an kori Isra’ila ta zamani zuwa “jeji” a cikin tawaye na 1863 ba, amma babu shakka an ƙaddara musu su mutu a can. “Zunubansu” sun jinkirta aikin mala’ika na uku har zuwa yanzu.
“Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.
“Mala’ikan ya ce, ‘Mala’ika na uku yana ɗaure su ne, ko kuma yana sa musu hatimi, a cikin dami-dami domin rumbun sama.’ Wannan ƙaramar ƙungiya ta yi kama da masu gajiya da damuwa, kamar waɗanda suka riga suka bi ta cikin matsananciyar gwaji da gwagwarmaya. Kuma ya bayyana kamar rana ta fito ne daga bayan gajimare ta haskaka a kan fuskokinsu, ta sa suka yi kama da masu nasara, kamar nasarorinsu sun kusa cika.” Early Writings, 88.
The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.
Irin zunuban nan ne da suka kori Isra’ila ta dā domin ta mutu a cikin jeji, suka kuma jinkirta aikin mala’ika na uku wanda ya iso a ranar 22 ga Oktoba, 1844.
“After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.
“Bayan Yesu ya buɗe ƙofar Wuri Mafi Tsarki, sai aka ga hasken Asabbaci, kuma aka gwada mutanen Allah, kamar yadda aka gwada ’ya’yan Isra’ila a dā, domin a ga ko za su kiyaye dokar Allah. Na ga mala’ika na uku yana nuna sama, yana nuna wa waɗanda suka yi baƙin ciki hanyar zuwa Wuri Mafi Tsarki na haikalin sama. Yayin da suke shiga Wuri Mafi Tsarki ta wurin bangaskiya, sai su tarar da Yesu, kuma bege da farin ciki sukan sake ɓullo wa sabo. Na gan su suna waiwayen baya, suna sake duba abin da ya gabata, tun daga shelar zuwan Yesu na biyu, ta cikin abin da suka fuskanta har zuwa wucewar lokacin a shekara ta 1844. Suna ganin an bayyana dalilin baƙin cikinsu, kuma farin ciki da tabbaci suka sāke rayar da su. Mala’ika na uku ya haskaka abin da ya gabata, da na yanzu, da mai zuwa, kuma sun sani cewa lalle Allah ne ya jagorance su ta wurin nashinsa mai banmamaki.” Early Writings, 254.
The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.
Mala’ika na uku shi ne mala’ikan hatimcewa, kuma ya iso a ranar 22 ga Oktoba, 1844, amma aikinsa ya jinkirta saboda irin zunuban nan guda da suka sa tsohon Isra’ila ya mutu a cikin jejin. Jinkirin da tawaye na 1863 ya haddasa, jinkirta aikin mala’ika na uku ne, sabili da haka an hana hatimcewar ci gaba kuma an jinkirta ta fiye da shekaru ɗari.
“[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“[Littafi Mai Ƙididdiga 32:6–15, an kawo shi.] Ubangiji Allah Allah ne mai kishi, duk da haka yana da tsawon haƙuri ga zunubai da laifofin mutanensa a cikin wannan tsara. Da mutanen Allah sun yi tafiya cikin shawararsa, da aikin Allah ya ci gaba, da an kai saƙonnin gaskiya ga dukan mutane mazauna fuskar dukan duniya. Da mutanen Allah sun gaskata shi kuma sun zama masu aikata kalmarsa, da sun kiyaye dokokinsa, da mala’ikan bai zo yana tashi ta cikin sama ba da saƙon zuwa ga mala’iku huɗun da za su saki iskoki su busa a kan duniya, yana kuka cewa, Riƙe, riƙe iskoki huɗu kada su busa a kan duniya sai na hatimce bayin Allah a goshinsu. Amma domin mutanen masu rashin biyayya ne, marasa godiya, marasa tsarki, kamar Isra’ila ta dā, an tsawaita lokaci domin kowa ya ji saƙon ƙarshe na jinƙai ana shelarsa da babbar murya. An hana aikin Ubangiji ci gaba, an jinkirta lokacin hatimci. Da yawa ba su ji gaskiya ba. Amma Ubangiji zai ba su dama su ji kuma su tuba, kuma babban aikin Allah zai ci gaba.” Manuscript Releases, juzu’i na 15, 292.
On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.
A ranar 11 ga Satumba, 2001 mala’ika na uku ya sāke isowa, kuma lokacin hatimta, wanda aka jinkirta tun daga tawaye na 1863, ya sāke farawa. Wannan shi ne isowar Musulunci na Kaiton nan na uku, wanda kuma shi ne ƙaho na bakwai da ke nuna farkon lokacin hatimta. Lokacin hatimta ya fara da isowar mala’ika na uku a ranar 22 ga Oktoba, 1844, lokacin da ƙaho na bakwai ya fara busawa, amma an hana wannan ƙaho kuma aka jinkirta shi.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Sai mala’ikan nan da na gani yana tsaye a kan teku da kan ƙasa ya ɗaga hannunsa zuwa sama, ya kuma rantse da Mai rai har abada abadin, wanda ya halicci sama, da abin da yake cikinta, da ƙasa, da abin da yake cikinta, da teku, da abin da yake cikinsa, cewa lokaci ba zai ƙara kasancewa ba. Amma a kwanakin muryar mala’ika na bakwai, sa’ad da zai fara busawa, asirin Allah zai cika, kamar yadda ya shelanta wa bayinsa annabawa. Ru’ya ta Yohanna 10:5–7.
The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.
“Muryar” mala’ika na bakwai, ita ce muryar mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas, wanda ya sauko a lokacin da aka rushe manyan gine-ginen Birnin New York.
And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Bayan waɗannan abubuwa kuma na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; ƙasa kuwa ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da mafakar kowane ruhi mai ƙazanta, da kejin kowane tsuntsu marar tsarki mai ƙyama. Gama dukan al’ummai sun sha daga ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwar duniya kuwa sun wadata ta hanyar yalwar jin daɗinta. Ru’ya ta Yohanna 18:1–3.
The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.
“Muryar” mala’ikan nan mai ƙarfi wanda ya sauko, tana umartar mala’ikun su riƙe iskoki huɗu, waɗanda aka wakilta a matsayin “doki mai fushi” da yake neman kuɓucewa ya kawo mutuwa da hallaka a tafarkinsa.
“The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.
“Mala’ikun Allah suna aikata umarninsa, suna riƙe iskoki huɗu na duniya, domin iskoki kada su busa a bisa ƙasa, ko a kan teku, ko a kan kowane itace, har sai an sa wa bayin Allah hatimi a goshinsu. Ana ganin mala’ikan nan mai ƙarfi yana hawa daga gabas (ko fitowar rana). Wannan mala’ika, mafi girma a cikin mala’iku, yana da hatimin Allah mai rai a hannunsa, ko na Shi wanda shi kaɗai ne zai iya ba da rai, wanda zai iya rubuta a goshi alama ko rubutu, ga waɗanda za a ba rashin mutuwa, rai madawwami. Muryar wannan mala’ika mafi ɗaukaka ce take da ikon umurta mala’iku huɗu su tsare iskoki huɗu har sai an kammala wannan aiki, kuma har sai ya bayar da umarnin a sake su.” Testimonies to Ministers, 445.
The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.
Mala’ikan da yake umartar mala’iku huɗu su riƙe iskoki, shi ne mala’ikan da ke cikin Ru’ya ta Yohanna sura ta goma sha takwas wanda yake haskaka duniya da ɗaukakarsa, kuma “babbar muryarsa” ita ce muryar mala’ika na bakwai.
“And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.
“Kuma irin wakilci mai girma aka bayar a cikin Ru’ya ta Yohanna 7 domin mu yi tunani a kansa, domin ta’aziyarmu da ƙarfafawarmu! An ba mala’iku huɗu umarni su yi wani aiki a kan duniya. Amma Akwai Ɗaya wanda ya sayi duniya ta wurin ba da Kansa domin fansarta, yana da waɗansu kaɗan da Ya zaɓa. Su wane ne? Waɗanda suke kiyaye dukan umarnan Allah, kuma suke da bangaskiyar Yesu.
“John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).
An jawo hankalin Yohanna zuwa wani hangen dabam: “Sai na ga wani mala’ika kuma yana hauhawa daga gabas, yana da hatimin Allah mai rai” (Ru’ya ta Yohanna 7:2). Wane ne wannan? Mala’ikan alkawari ne. Ya zo daga fitowar rana. Shi ne Hasken safiya daga sama. Shi ne Hasken duniya. “A cikinsa rai yake; kuma ran nan shi ne hasken mutane” (Yohanna 1:4). Wannan ne Wanda Ishaya ya bayyana: “Gama an haifa mana Yaro, an ba mu Ɗa: mulki kuma zai kasance a kafaɗarsa; za a kuma kira sunansa Abin Al’ajabi, Mai Ba da Shawara, Allah Maɗaukaki, Uba Madawwami, Sarkin Salama” (Ishaya 9:6). Ya yi kira, kamar Wanda yake da fifiko bisa rundunonin mala’iku a sama “waɗanda aka ba su ikon su cutar da ƙasa, da teku, yana cewa, ‘Kada ku cutar da ƙasa, ko teku, ko itatuwa, sai mun sa wa bayin Allahnmu hatimi a goshinsu’” (Ru’ya ta Yohanna 7:2, 3).
“Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.
“A nan ne allahntaka da mutuntaka suka haɗu. An ba mala’iku huɗu umarni su tsare iskoki huɗu su riƙe su har sai sun karɓi kiransa. Ku karanta dukan surar. Kiran nan, ‘Kada ku cutar,’ Mai Maidowa ne ya furta shi, Mai Fansa.”
“Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.
“An nufe a takaita shari’a da fushi na ɗan ƙanƙanen lokaci kaɗai har sai an yi wani aiki na musamman. An jinkirta saƙon, saƙon ƙarshe na gargaɗi da jinƙai, a cikin yin aikinsa saboda son kuɗi na son kai, son sauƙi na son kai, da rashin cancantar mutum ga yin aikin da ya kamata a yi. Mala’ikan da zai haskaka duniya da ɗaukakarsa ya jira kayan aikin ɗan adam waɗanda ta wurinsu hasken sama zai haska, kuma ta haka ne su yi haɗin gwiwa wajen ba da saƙon wanda zai ƙayyade makomar duniya, cikin tsarkakakkiyar muhimmancinsa mai tsanani da girma.” Manuscript Releases, juzu’i na 15, 222.
The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.
Mala’ika na uku, wanda shi ne Almasihu, shi ne kuma mala’ikan hatimi wanda ya zo a ranar 22 ga Oktoba, 1844, amma saboda rashin biyayyar mutanen Allah, aikinsa na hatimce mutum dubu ɗari da arba’in da huɗu ya jinkirta har zuwa 11 ga Satumba, 2001. Sa’an nan Musulunci na Masifa ta uku ya rushe manyan gine-ginen New York, sai aikin hatimcewa ya fara. A wannan lokaci al’ummai suka “yi fushi, amma aka riƙe su cikin takawa.” Murya ta fari ta Ru’ya ta Yohanna sura ta goma sha takwas, ita ce muryar da take umartar mala’iku huɗu su riƙe, yayin da ake hatimce mutanen Allah.
Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.
Yesu kullum yana kwatanta ƙarshe da farko, kuma a ranar 26 ga Fabrairu, 1993, Musulunci na Bakin Ciki na uku ya tarwatsa bam ɗin mota a garejin ajiye motoci na ƙarƙashin ƙasa na Hasumiyar Arewa ta Cibiyar Kasuwanci ta Duniya. Fashewar ta jawo mummunar ɓarna ga ginin, ta kashe mutane shida kuma ta jikkata fiye da wasu dubu guda. Ko da yake harin bai rushe hasumiyoyin ba, ya kasance babban aikin ta’addanci a ƙasar Amurka kuma ya kasance alamar abin da zai faru a ranar 11 ga Satumba, 2001.
The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.
Lokacin hatimcewa ya fara ne a ranar 11 ga Satumba, 2001, amma ya ƙunshi gargaɗi tun shekaru takwas kafin wannan. Harin Musulunci a kan Isra’ila a ranar 7 ga Oktoba, 2023, gargaɗi ne na ƙarshen lokacin hatimcewa. An riga an tabbatar da halayen annabci na Bala’i na uku tare da halayen annabci na Bala’o’i biyu na farko. A cikin ayoyin buɗewa na sura ta tara ta Ru’ya ta Yohanna, an kwatanta hatimcewar dubu ɗari da arba’in da huɗu.
We will consider that subject in the next article.
Za mu yi la’akari da wannan batu a maƙala ta gaba.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“In irin waɗannan al’amura za su auku, irin waɗannan manyan hukunta a kan duniya mai laifi, ina ne mafakar mutanen Allah za ta kasance? Ta yaya za a kiyaye su har fushin ya shuɗe? Yahaya ya ga abubuwan halitta—girgizar ƙasa, hadari, da rikicin siyasa—an wakilta su kamar ana riƙe da su ne ta wurin mala’iku huɗu. Waɗannan iskoki suna ƙarƙashin iko har sai Allah ya ba da umarni a sake su. A nan ne amincin ikkilisiyar Allah yake. Mala’ikun Allah suna aikata nufinsa, suna hana iskokin duniya, domin iskokin kada su busa a kan ƙasa, ko a kan teku, ko a kan wani itace, sai an sa wa bayin Allah hatimi a goshinsu. An ga mala’ika mai ƙarfi yana hawa daga gabas (ko fitowar rana). Wannan mafi ƙarfi cikin mala’iku yana da hatimin Allah mai rai a hannunsa, wato na Shi kaɗai wanda zai iya ba da rai, wanda kuma zai iya rubuta a goshin mutane alama ko rubutun da waɗanda aka ba su rashin mutuwa, rai na har abada, za su karɓa. Muryar wannan mala’ika mafi ɗaukaka ce take da ikon umurce mala’iku huɗu su tsare iskoki huɗun har sai an kammala wannan aiki, har kuma sai shi ya ba da umarnin a sake su.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Waɗanda suka yi nasara a kan duniya, da jiki, da shaidan, su ne zaɓaɓɓu waɗanda za su karɓi hatimin Allah mai rai. Waɗanda hannuwansu ba su da tsabta, waɗanda zukatansu ba su da tsarki, ba za su sami hatimin Allah mai rai ba. Waɗanda suke shirya yin zunubi kuma suke aikata shi, za a ƙetare su. Sai dai waɗanda, a yanayinsu a gaban Allah, suke cika matsayin masu tuba da furta zunubansu a cikin babbar Ranar Kafara ta alama-cikawa, su ne za a gane su kuma a yi musu alama a matsayin waɗanda suka cancanci kāriyar Allah. Sunayen waɗanda suke dubawa, suna jira, kuma suna tsaro da bayyanar Mai Cetonsu—da ƙwazo da marmari fiye da masu jiran safiya—za a lissafta su tare da waɗanda aka hatimce. Waɗanda kuwa, alhali dukkan hasken gaskiya yana haskakawa a kan rayukansu, ya kamata su kasance da ayyuka masu dacewa da bangaskiyar da suke furtawa, amma zunubi yana ruɗarsu, suna kafa gumaka a cikin zukatansu, suna lalatar da rayukansu a gaban Allah, kuma suna ƙazantar da waɗanda suka haɗa kai da su cikin zunubi, za a shafe sunayensu daga littafin rai, a kuma bar su cikin duhun tsakiyar dare, ba su da mai a cikin kwanonsu tare da fitilunsu. ‘Amma a gare ku masu tsoron sunana, Rana ta Adalci za ta fito da waraka a fikafikanta.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Wannan hatimtar bayin Allah ita ce wadda aka nuna wa Ezekiyel cikin wahayi. Yohanna kuma ya kasance mai shaida ga wannan wahayi mafi ban tsoro. Ya ga teku da raƙuman ruwa suna ruri, zukatan mutane kuma suna kasawa saboda tsoro. Ya ga ƙasa tana motsi, duwatsu kuma ana jefar da su cikin tsakiyar teku (abin da ke faruwa a zahiri), ruwanta yana ruri yana kuma hargitsewa, duwatsu kuma suna girgiza saboda kumburinta. An nuna masa annobai, cututtuka, yunwa, da mutuwa suna aiwatar da mummunar aikinsu.” Testimonies to Ministers, 445.