In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
A cikin ƙarni na ƙarshe na mutanen da ake ƙetarewa, ana gane waɗansu siffofi na annabci. Saboda haka su ne ƙarni na macizai masu dafi, gama sun ƙirƙiri halin Shaiɗan. Su ne ƙarni na mazinata, gama sun kulla dangantaka marasa tsarki da maƙiyan Allah. Sun kai wani matsayi inda suke gani, amma ba sa iya fahimta; suna ji, amma ba sa iya ganewa, gama ba su tuba ba, abin da aka wakilta da zukatansu suna ƙiba. Musa ne ya fara magana kai tsaye a kan wannan abin da ya auku.
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
Sai Musa ya kira dukan Isra’ila, ya ce musu, Kun ga dukan abin da Ubangiji ya yi a gaban idanunku a ƙasar Masar ga Fir’auna, da dukan bayinsa, da dukan ƙasarsa; manyan gwaje-gwajen nan da idanunku suka gani, da alamu, da waɗannan manyan mu’ujizai: Duk da haka Ubangiji bai ba ku zuciyar ganewa, da idanu na gani, da kunnuwa na ji ba, har wa yau. Kubawar Shari’a 29:2–4.
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
A farkon ambaton yanayin Lawodikiya na gani da ji, abin da mutanen Allah ba sa iya gani shi ne alamu da abubuwan al’ajabi na tarihin tushensu. Irmiya ya bayyana wannan yanayi a matsayin sifa ta “budurwai marasa hikima,” a kwanaki na ƙarshe, kuma a matsayin wakilcin ƙin amincewar budurwai marasa hikima ga saƙonnin mala’iku uku, wanda ya fara da sanarwar mala’ika na fari na jin tsoron Allah Mahalicci. Saboda wannan tawaye ba sa karɓar ruwan sama na ƙarshe.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
Ku shelanta wannan a cikin gidan Yakubu, ku kuma sanar da shi a cikin Yahuza, kuna cewa, Ku ji wannan yanzu, ya ku mutanen banza marasa fahimta; masu idanu ne, amma ba sa gani; masu kunnuwa ne, amma ba sa ji: Ba za ku ji tsorona ba ne? in ji Ubangiji. Ba za ku yi rawar jiki a gabana ba ne, ni wanda na sanya yashi ya zama iyakar teku da madawwamin umarni, har ba zai iya ketare ta ba; ko da yake raƙumansa suna tumɓukewa, duk da haka ba za su yi nasara ba; ko da yake suna ruri, duk da haka ba za su haye ta ba? Amma wannan jama’a suna da zuciya mai tawaye da kangara; sun juya baya, sun tafi. Ba su ma faɗa a cikin zukatansu ba, Mu ji tsoron Ubangiji Allahnmu yanzu, wanda yake ba da ruwan sama, na fari da na ƙarshen, a lokacinsa: shi ne yake kiyaye mana ƙayyadaddun makonnin girbi. Muguntar ku ta juyar da waɗannan abubuwa daga gare ku, zunubanku kuma sun hana alherai isa gare ku. Irmiya 5:20–25.
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
Ezekiyel ya bayyana waɗanda suke nuna halayen da ake wakilta da gani amma ba tare da fahimta ba a matsayin gida mai tawaye. Su gida ne mai tawaye wanda ba zai ga tarihin tushensu ba, waɗanda budurwai marasa hikima ne, waɗanda ba su tuba ba domin sun ƙi saƙon mala’ika na fari; abin da yake nufin su ƙi su duka, domin idan ba ka karɓi saƙon mala’ika na fari ba, ba za ka iya karɓar na biyu ko na uku ba. A cikin wannan yanayi ana riƙe ruwan sama na ƙarshen daga waɗannan budurwai a lokacin ruwan sama na ƙarshen. Bayan da Yesu ya yi magana game da wannan hali a cikin labarinsa, sai ya ci gaba da gabatar da misalin mai shuka.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
Amma albarka tā tabbata ga idanunku, domin suna gani; da kunnuwanku, domin suna ji. Gama hakika ina gaya muku, annabawa da masu adalci da yawa sun yi marmarin ganin waɗannan abubuwan da kuke gani, amma ba su gan su ba; da kuma jin waɗannan abubuwan da kuke ji, amma ba su ji su ba. Saboda haka, ku saurari misalin mai shuka. Duk wanda ya ji maganar mulkin, amma bai fahimce ta ba, sai mugun ya zo ya ƙwace abin da aka shuka a cikin zuciyarsa. Wannan shi ne wanda aka shuka iri a gefen hanya. Amma wanda aka shuka irin a wurare masu duwatsu, shi ne wanda yake jin maganar, nan da nan kuma da farin ciki yake karɓarta; duk da haka ba shi da saiwa a cikin kansa, sai dai ya daɗe na ɗan lokaci kaɗan; gama idan tsanani ko tsanantawa suka taso saboda maganar, nan da nan sai ya yi tuntuɓe. Haka kuma, wanda aka shuka iri a cikin ƙaya, shi ne wanda yake jin maganar; amma damuwar wannan duniya da ruɗin wadata suna shake maganar, har ya zama marar amfani. Amma wanda aka shuka irin a ƙasa mai kyau, shi ne wanda yake jin maganar, ya kuma fahimce ta; shi ne kuma wanda yake ba da ’ya’ya, yana haifarwa, wani ninki ɗari, wani sittin, wani talatin. Ya sāke kawo musu wani misali, yana cewa, An kwatanta mulkin sama da wani mutum wanda ya shuka iri mai kyau a gonarsa. Amma yayinda mutane suke barci, maƙiyinsa ya zo ya shuka ciyawa marar amfani a tsakanin alkama, sannan ya tafi. Amma da tsiron ya fito, ya kuma ba da ’ya’ya, sai ciyawar marar amfanin ta bayyana ita ma. Saboda haka bayin mai gidan suka zo suka ce masa, Ranka ya daɗe, ba ka shuka iri mai kyau a gonarka ba ne? To, daga ina kuma wannan ciyawa marar amfani ta fito? Sai ya ce musu, Maƙiyi ne ya yi wannan. Bayin suka ce masa, To, kana so mu je mu tattara ta? Amma ya ce, A’a; kada sa’ad da kuke tattara ciyawar marar amfanin, ku tumɓuke alkamar tare da ita. Ku bar su su yi girma tare har zuwa girbi; sa’an nan a lokacin girbi zan ce wa masu girbi, Ku fara tattara ciyawar marar amfanin tukuna, ku ɗaure ta ɗauri-ɗauri domin a ƙone ta; amma ku tattara alkamar a cikin rumbuna. Matiyu 13:16–30.
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
Marasa hikima su ne ciyawar ƙazanta, masu hikima kuma su ne alkama. A cikin misalin budurwai goma, mallakar mai ce take bayyana bambanci tsakanin waɗannan rukuni biyu; amma game da alkama da ciyawar ƙazanta, bambancin ya ta’allaka ne a kan ko an fahimci iri, wato kalmar. Ambato na farko da Musa ya yi game da wani rukuni da ba za su gani ba, saboda haka kuma ba za su fahimta ba, ya sanya saƙon da ya kamata a fahimta a matsayin alamu da abubuwan al’ajabi na tarihin tushe. Ambato na annabci na ƙarshe game da abubuwan da suka ƙunsa na makantar gidan tawaye daga bakin Ellen White ya bayyana cewa idanun da aka albarkace su su ga abin da dukan mazaje masu adalci suka yi marmarin gani, shi ne tarihin motsin Millerite.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Dukan saƙonnin da aka bayar daga 1840–1844 dole ne a mai da su masu ƙarfi yanzu, gama akwai mutane da yawa da suka rasa alkiblarsu. Dole ne saƙonnin su je ga dukan ikkilisiyoyi.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.
“Kristi ya ce, ‘Masu albarka ne idanunku, domin suna gani; da kunnuwanku, domin suna ji. Gama hakika ina gaya muku, annabawa da mutane masu adalci da yawa sun yi marmarin ganin abubuwan da kuke gani, amma ba su gan su ba; kuma jin abubuwan da kuke ji, amma ba su ji su ba’ [Matthew 13:16, 17]. Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844.” Manuscript Releases, juzu’i na 21, 436, 437.
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
Yesu kullum yana bayyana ƙarshe ta wurin mafari, kuma ambato na farko game da waɗanda suke da idanu, amma ba sa gani ko fahimta, da kuma ambato na ƙarshe, suna bayyana cewa asalin tarihin gidan tawaye shi ne abin da ba a gani ba, sabili da haka ake ƙi, kuma ta haka ne yake hana wawaye gane ruwan sama na ƙarshe. An yi wa tarihin 1840–1844 misali ta wurin kuɓutar Isra’ila ta dā daga bautar Masar. Gazawar Isra’ila ta dā wajen wucewa ta farkon gwaji ta kai su Kadesh, inda suka karɓi rahoton ƙarya na ’yan leƙen asiri goma, suka kuma zaɓi sabon shugaba ya jagorance su su koma Masar. Shekaru arba’in bayan haka aka komo da su Kadesh, kuma Musa ya gaza ta wurin bugun Dutsen a karo na biyu.
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
Ko da yake Musa ya gaza, Yoshuwa ya ci gaba da jagorantarsu su shiga Ƙasar Alkawari. Gwaji na ƙarshe a Kadesh yana da wata babbar tawaye da ke da alaƙa da shi, domin Yesu kullum yana kwatanta ƙarshe da farko, kuma tawayen ’yan leƙen asiri goma a Kadesh a farkon shekarun arba’in, da kuma a ƙarshen shekarun arba’in, su ma suna kwatanta wata babbar tawaye a Kadesh. Duk da haka, duk da tawayen Musa a Kadesh, wahayin shiga Ƙasar Alkawari bai ƙara jinkirta ba.
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
A cikin tawaye na 1863, wanda ya kai ga ƙarin tawaye na 1888, wanda kuma ya kai ga ƙarin tawaye na 1919, wanda ya ƙare a cikin tawayen 1957, Yesu ya komo da Adventism na Laodicea zuwa Kadesh. Ya komo da su zuwa tarihin da mala’ika na uku ya iso ya fara wani tsari na gwaji wanda a ƙarshe ya bayyana tawayen 1863, da kuma korewar yawo cikin jejin Laodicea. Mala’ika na uku ya shiga cikin tarihin ƙarshe na Adventism na Laodicea a ranar 11 ga Satumba, 2001 sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas, wanda shi ne mala’ika na uku, ya sauko. Sa’an nan ya shelanta cewa Babila ta fāɗi, kamar yadda aka misalta a jefar da hasumiyar Nimrod ƙasa, sa’ad da aka rushe hasumiyoyin Birnin New York.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
“Ba za a fahimci saƙon mala’ika na uku ba; hasken da zai haskaka duniya da ɗaukakarsa za a kira shi haske na ƙarya daga waɗanda suka ƙi yin tafiya cikin ɗaukakar sa mai ci gaba.” Review and Herald, 27 ga Mayu, 1890.
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
Kamar yadda ya kasance da Isra’ila ta dā, haka kuma yake da Isra’ila ta zamani. Tsarar da ta shaida 11 ga Satumba, 2001 ita ce tsara ta ƙarshe. Yesu ya faɗa a cikin Luka sura ta ashirin da ɗaya cewa “wannan tsara,” kuma Ya bayyana wannan tsara a matsayin waɗanda suke rayuwa a lokacin da sammai da ƙasa za su shuɗe, abin da yake faruwa a Zuwan na Biyu. Wannan tsara da suke rayuwa har su shaida dawowar Almasihu za su gane wata alama da ta tabbatar musu cewa su ne tsara ta ƙarshe. Za su sani, su kuma fahimta, cewa su ne waɗanda suke rayuwa a lokacin da “cikar kowane wahayi” ba ta ƙara “jinkirtuwa” ba.
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
Sa’ad da Yesu yake barin haikalin tare da almajiran, suka roƙe Shi ya bayyana abin da Ya nufa da bayaninsa game da hallakar haikalin. Waccan tattaunawa tana wakiltar tattaunawar da almajiransa za su yi a cikin tsara ta ƙarshe. Almajiran sun yi marmarin fahimtar abin da Ya nufa sa’ad da Ya sha nanata koyarwa cewa ikkilisiyar Adventist ta Laodiceya za a shafe ta a dokar Lahadi mai gabatowa nan ba da daɗewa ba, kamar yadda masu sujada da suke cikinta ake tofar da su daga bakinsa, kuma ba su ƙara zama waɗanda suke magana a madadinsa ba.
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
A cikin amsa wa almajirai, Yesu ya bayyana halakar Urushalima da tarihin da ya biyo baya, har zuwa ƙarshen duniya. Bayan ya shimfiɗa wannan taƙaitaccen bayanin tarihi har zuwa aya ta goma sha tara, sai Ya juya ga halakar Urushalima, wadda da ta iya faruwa tun a kan gicciye, amma cikin jinƙan Allah da jimirinsa aka jinkirta ta na kusan shekaru arba’in. A ƙarshen waɗannan shekaru arba’in za a sami saura da za su tsira daga halakar, amma sai kawai idan sun gane alamar da Ya ba su a lokacin.
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
A farkon Isra’ila ta dā, akwai wani lokaci na shekara arba’in, wanda ya fara da hukunci a kan tawayen ’yan leƙen asiri goma, hukuncin da aka jinkirta na shekara arba’in saboda roƙon ceto na Musa. A ƙarshen Isra’ila ta dā kuma, akwai hukunci a kan tawayen gicciye, hukuncin da aka jinkirta na shekara arba’in saboda dogon haƙurin Almasihu da jinƙansa. A cikin waɗannan tarihohi biyu, akwai saura da suka tsira. Yesu koyaushe yana kwatanta ƙarshen abu da farkon abu.
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
Yesu ya yi magana game da alamar da ke da alaƙa da hallakar Urushalima, ya kuma bayyana ta a matsayin “kwanakin ɗaukar fansa.”
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Kuma sa’ad da za ku ga rundunoni sun kewaye Urushalima, sai ku sani lalacinta ta yi kusa. Sa’an nan, bari waɗanda suke a Yahudiya su gudu zuwa duwatsu; kuma bari waɗanda suke a tsakiyarta su fita; kada kuma waɗanda suke a karkara su shiga cikinta. Gama waɗannan su ne kwanakin ɗaukar fansa, domin a cika dukan abubuwan da aka rubuta. Luka 21:20–22.
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
“Ranar ɗaukar fansa” ita ce annoba bakwai na ƙarshe, kuma saboda wannan dalili Sister White ta daidaita hallakar Urushalima da hukuncin zartarwa na Allah a kwanaki na ƙarshe.
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
Ku zo kusa, ya ku al’ummai, domin ku ji; ku saurara kuma, ya ku jama’u: bari ƙasa ta ji, da dukan abin da yake cikinta; duniya, da dukan abin da yake fitowa daga gare ta. Gama fushin Ubangiji yana bisa dukan al’ummai, da hasalarsa kuma bisa dukan rundunoninsu: ya hallaka su ƙaƙaf, ya miƙa su ga yanka. Matattunsu kuma za a jefar da su waje, warinsu kuma zai tashi daga gawawwakin su, duwatsu kuma za su narke da jininsu. Dukan rundunar sammai kuma za ta narke, sammai kuma za a naɗe su kamar littafi: dukan rundunarsu kuma za su fāɗi, kamar yadda ganye ke fāɗowa daga itacen inabi, kuma kamar ɓaure da ya fāɗo daga itacen ɓaure. Gama takobina zai jike a cikin sama: ga shi, zai sauko a kan Idumiya, a kan mutanen da na la’anta, domin shari’a. Takobin Ubangiji ya cika da jini, ya yi ƙiba da kitse, da jinin ’yan raguna da awaki, da kitsen ƙododin raguna maza: gama Ubangiji yana da hadaya a Bozra, da babban yanka a ƙasar Idumiya. Dabbobin jeji masu ƙaho guda kuma za su sauko tare da su, da ’yan bijimai tare da manyan bijimai; ƙasarsu kuma za ta jika da jini, ƙurarsu kuma ta yi ƙiba da kitse. Gama wannan ita ce ranar ramuwar Ubangiji, shekarar sāka saboda ƙarar Sihiyona. Ishaya 34:1–8.
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
Yesu ya gabatar da kansa a bainar jama’a a karon farko a Nazarat, yana shelanta kansa a matsayin Almasihu. Wannan gabatarwar an sarrafa ta ta annabci bisa ga ƙa’idar ambato na farko. Karatun da Ya zaɓa ya nuna cewa aikinsa ya haɗa da sanar da “ranar ɗaukan fansar Ubangiji.” Wadda bisa ga Ishaya ita ma ita ce “shekarar sakamako saboda gardamar Sihiyona.”
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
A Nazarat ne Almasihu ya fara hidimarsa a bainar jama'a, ya kuma bayyana kansa a matsayin Almasihu. A lokacin ne waɗanda suka ji kalmominsa, amma ba su gane ba, suka yi yunƙurin kashe Shi ta wurin jefa Shi daga kan dutse. Farkon hidimarsa ya kasance alama ce da mutanen garinsu suka yi yunƙurin kashe Shi, kuma ƙarshen hidimarsa kuwa mutanensa ne suka kashe Shi. Hidimarsa ita ce ta bayyana kansa a matsayin Almasihu, abin da ya zama sa’ad da aka shafe Shi a baftismarsa. A baftismarsa wata alama ta Allah ta sauko don tabbatar da cikar annabcin zuwan Almasihu mai zuwa. A ranar 11 ga Agusta, 1840, wata alama ta Allah ta sauko don tabbatar da annabcin saƙon gwaji na wannan tarihin. Kuma a ranar 11 ga Satumba, 2001, wata alama ta Allah ta sauko don tabbatar da saƙon da aka annabta na wannan tarihin, wanda shi ne saƙon ruwan sama na ƙarshe.
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
“Bayan ya yi kwana biyu yana aiki tare da Samariyawa, Yesu ya bar su domin ya ci gaba da tafiyarsa zuwa Galili. Bai yi jinkiri a Nazaret ba, inda ya yi ƙuruciyarsa da farkon samartakarsa. Karɓar da aka yi masa a majami’a a can, sa’ad da ya bayyana kansa a matsayin Shafaffe, ya kasance marar tagomashi ƙwarai, har ya yanke shawarar neman filaye mafiya amfani, domin ya yi wa’azi ga kunnuwan da za su saurara, da zukatan da za su karɓi saƙonsa. Ya furta wa almajiransa cewa annabi ba shi da girma a ƙasarsa. Wannan magana tana bayyana irin wannan ƙin yarda na dabi’a wanda mutane da yawa suke da shi na amincewa da wani ci gaba mai banmamaki kuma abin sha’awa sosai a cikin wanda ya rayu a tsakiyarsu ba tare da fitina ba, wanda kuma suka san shi sosai tun daga ƙuruciya. A lokaci guda kuma, waɗannan mutanen nan za su iya shiga mummunar ɗokar sha’awa saboda iƙirarin wani baƙo da wani ɗan kasada.” The Spirit of Prophecy, volume 2, 151.
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
A cikin Luka sura ta ashirin da ɗaya, Almasihu ya bayyana su dubu ɗari da arba’in da huɗu, tsarar ƙarshe wadda ba ta mutuwa. Ya yi haka ne ta wajen gabatar da tarihin da ya fara da ziyararsa ta ƙarshe zuwa abin da dā ya kasance gidan Ubansa, amma wanda a lokacin ya zama gidan Yahudawa. A cikin labarin tarihin da Yesu ya fara gabatarwa, ya kai ga lokacin da Urushalima, da haikalin da almajiran suka so su sani game da shi, za a hallaka (70 AD). Ya bayyana wannan hallakar a matsayin kwanakin ɗaukar fansa, wanda ya kasance ɓangare na sanarwarsa ta farko game da hidimarsa. “Kwanakin ɗaukar fansa” ba su wakilta kawai hallakar Urushalima a shekara ta 70 ba, amma kuma lokacin fushin Allah kamar yadda aka wakilta a cikin annoba bakwai na ƙarshe.
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
Gama wannan ita ce ranar Ubangiji Allah Mai Runduna, ranar ɗaukar fansa, domin ya ɗauki fansa a kan maƙiyansa: takobi kuma zai cinye, zai ƙoshi, a kuma bugar da shi da jininsu: gama Ubangiji Allah Mai Runduna yana da hadaya a ƙasar arewa, a bakin kogin Yufiretis. Irmiya 46:10.
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
“Ranar ɗaukar fansa” a kan Babila, wadda aka wakilta da “hadaya a ƙasar arewa kusa da kogin Yufiretis,” tana farawa ne da dokar Lahadi da ke gabatowa nan ba da daɗewa ba.
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
Saboda fushin Ubangiji ba za a ƙara zaune a cikinta ba, amma za ta zama kango sarai. Duk mai wucewa ta Babila zai yi mamaki, ya kuma yi mata tsaki saboda dukan annobinta. Ku shirya kanku da yaƙi gāba da Babila kewaye; dukanku masu jan baka, ku harba mata, kada ku rage kibau: gama ta yi wa Ubangiji zunubi. Ku ɗaga ihu a kanta kewaye; ta miƙa hannunta; harsashinta sun rushe, ganuwarta kuma sun fāɗi: gama wannan shi ne ɗaukar fansar Ubangiji: ku ɗauki fansa a kanta; yadda ta yi, haka ku yi mata. Ku hallaka mai shuka daga Babila, da mai riƙe da lauje a lokacin girbi: saboda tsoron takobin mai zalunci kowa zai juya zuwa ga mutanensa, kowa kuma zai gudu zuwa ƙasarsa. Isra’ila tumaki ne da suka watse; zakuna sun kore shi: da fari sarkin Assuriya ya cinye shi; daga baya kuma wannan Nebukadnezzar sarkin Babila ya karya ƙasusuwansa. Saboda haka ga abin da Ubangiji Mai Runduna, Allah na Isra’ila, ya ce; Ga shi, zan hukunta sarkin Babila da ƙasarsa, kamar yadda na hukunta sarkin Assuriya. Zan kuma komo da Isra’ila zuwa mazauninsa, zai kuma yi kiwo a Karmel da Bashan, ransa kuma zai ƙoshi a kan dutsen Ifraimu da Gileyad. A waɗannan kwanaki, a wannan lokaci kuma, in ji Ubangiji, za a nemi muguntar Isra’ila, ba kuwa za a same ta ba; da zunuban Yahuza, ba kuwa za a same su ba: gama zan gafarta wa waɗanda na bari. Ka haura gāba da ƙasar Merataim, wato a kanta, da kuma gāba da mazaunan Pekod: ka lalatar, ka kuma hallaka su gabaki ɗaya a bayansu, in ji Ubangiji, ka kuma yi daidai da dukan abin da na umarce ka. Akwai ƙarar yaƙi a cikin ƙasar, da kuma babbar hallaka. Yaya gudumar dukan duniya ta karye ta kuma farfashe! Yaya Babila ta zama kango a cikin al’ummai! Na kafa miki tarko, ke kuma an kama ki, ya Babila, ba tare da kin sani ba: an same ki, an kuma kama ki, domin kin yi gāba da Ubangiji. Ubangiji ya buɗe ma’ajiyar makāmansa, ya kuma fito da makāman hushinsa: gama wannan aikin Ubangiji Allah Mai Runduna ne a cikin ƙasar Kaldiyawa. Ku zo mata daga iyakar ƙarshe, ku buɗe rumbunanta: ku tara ta kamar tarin hatsi, ku hallaka ta gabaki ɗaya: kada a bar kome nata. Ku kashe dukan bijimanta; bari su gangara zuwa yanka: kaitonsu! gama ranarsu ta zo, lokacin hukuncinsu. Muryar waɗanda suke gudu suna tserewa daga ƙasar Babila, domin su shelanta a Sihiyona ɗaukar fansar Ubangiji Allahnmu, ɗaukar fansar haikalinsa. Ku tara maharba gāba da Babila: dukanku masu jan baka, ku yi sansani a kanta kewaye; kada ko ɗaya daga cikinta ya tsira: ku sāka mata gwargwadon aikinta; bisa ga dukan abin da ta yi, ku yi mata haka: gama ta yi fahariya gāba da Ubangiji, gāba da Mai Tsarkin Isra’ila. Irmiya 50:13–29.
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
Halakar Urushalima a shekara ta 70 A.D. tana wakiltar hukuncin aiwatarwa a kan karuwar Babila, wanda yake farawa da dokar Lahadi mai zuwa nan ba da jimawa ba a Amurka. Yesu ya san cewa Yana nuna shekara ta 70 A.D. a matsayin dokar Lahadi mai zuwa nan ba da jimawa ba, domin Shi ne mawallafin Kalmarsa, kuma Shi ne Kalmar. Yana da muhimmanci a gane yanayin annabcin da Yesu ya gabatar a Luka sura ta ashirin da ɗaya, domin a fahimci abin da alamar take da ke nuna cewa tsara ta ƙarshe ta iso.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
“Zuwan Almasihu zai faru ne a cikin mafi duhun zamani na tarihin wannan duniya. Kwanakin Nuhu da na Lutu suna kwatanta yanayin duniya kafin zuwan Ɗan mutum. Nassosi, suna nuni gaba zuwa wannan lokaci, suna bayyana cewa Shaiɗan zai yi aiki da dukan iko da kuma ‘da dukan ruɗin rashin adalci.’ 2 Tassalunikawa 2:9, 10. Ayyukansa suna bayyana sarai ta wurin duhun da ke ƙaruwa da sauri, da yawan kurakurai, bidi’o’i, da ruɗu na waɗannan kwanaki na ƙarshe. Ba wai Shaiɗan yana jagorantar duniya zuwa bauta kaɗai ba, amma ma ruɗinsa yana yisti a cikin ikkilisiyoyin Ubangijinmu Yesu Almasihu waɗanda suke ikirarin bin sa. Babban ridda zai bunƙasa ya zama duhu mai zurfi kamar tsakar dare. Ga mutanen Allah, zai zama dare na gwaji, dare na kuka, dare na tsanantawa saboda gaskiya. Amma daga cikin wannan daren duhu hasken Allah zai haskaka.”
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
“Shi ne yake sa ‘haske ya haskaka daga cikin duhu.’ 2 Korintiyawa 4:6. Sa’ad da ‘duniya kuwa ba ta da siffa, fanko ce; duhu kuma yana bisa fuskar zurfi,’ ‘Ruhun Allah kuwa yana shawagi bisa fuskar ruwaye. Allah ya ce kuma, Bari haske ya kasance: sai haske ya kasance.’ Farawa 1:2, 3. Haka kuma a cikin daren duhun ruhaniya, maganar Allah tana fitowa tana cewa, ‘Bari haske ya kasance.’ Ga mutanensa yana cewa, ‘Ki tashi, ki haskaka; gama haskenki ya zo, ɗaukakar Ubangiji kuma ta fito a kanki.’ Ishaya 60:1.”
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘Ga shi,’ in ji Nassi, ‘duhu zai rufe duniya, kuma duhu mai tsanani ya rufe mutane: amma Ubangiji zai bayyana a kanki, kuma ɗaukakarsa za a gani a kanki.’ Aya ta 2. Almasihu, haskakar ɗaukakar Uba, ya zo duniya a matsayin haskenta. Ya zo ne domin ya wakilci Allah ga mutane, kuma game da shi an rubuta cewa an shafe shi ‘da Ruhu Mai Tsarki da iko,’ kuma ‘yana yawo yana yin alheri.’ Ayyukan Manzanni 10:38. A cikin majami’ar Nazarat ya ce, ‘Ruhun Ubangiji yana a kaina, domin ya shafe ni in yi wa matalauta bishara; ya aiko ni in warkar da masu karayar zuciya, in yi shelar ’yanci ga waɗanda aka kama, da mayar da gani ga makafi, in ’yantar da waɗanda aka ƙuntata, in yi shelar shekarar karɓaɓɓiya ta Ubangiji.’ Luka 4:18, 19. Wannan ne aikin da ya ba almajiransa umarni su yi. ‘Ku ne hasken duniya,’ in ji shi. ‘Bari haskenku ya haskaka haka a gaban mutane, domin su ga ayyukanku nagari, su kuma ɗaukaka Ubanku wanda yake cikin sama.’ Matiyu 5:14, 16.” Annabawa da Sarakuna, 217, 218.