We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.

A cikin talifin da ya gabata muna nazarin Irmiya sura ta hamsin, kuma a cikin wannan nassi hukuncin da ke a kan Babila ne, wanda ya fara da dokar Lahadi da za ta zo nan ba da daɗewa ba a Amurka, ya kuma ƙare da fushin Allah. Hukuncin aiwatarwa shi ne ranar ɗaukar fansa ta Ubangiji wadda rushewar Urushalima a shekara ta 70 A.D. ta wakilta. Rushewar Urushalima da Roma ta aiwatar a shekara ta 70 A.D., an riga an misalta ta ta wurin rushewar Urushalima da Nebukadnezzar ya yi. Tare, sun ba da shaidu biyu na Hukuncin Aiwarwa a kan karuwar Taya, wadda ita ce kuma karuwar Ru’ya ta Yohanna sura ta sha bakwai.

Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “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.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.

Irmiya ya sanar da mu cewa sa’ad da ramuwar Ubangiji ta cika a kan Babila ta zamani, farawa da dokar Lahadi mai zuwa nan ba da daɗewa ba, cewa, “A waɗannan kwanaki, kuma a wancan lokaci, in ji Ubangiji, za a nemi muguntar Isra’ila, amma ba za a sami kome ba; haka kuma zunuban Yahuza, ba kuwa za a same su ba: gama zan gafarta wa waɗanda na bari.” A waɗannan kwanaki, hatimcewar dubu ɗari da arba’in da huɗu za ta riga ta kammala.

“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, 216.

“Me kuke yi, ’yan’uwa, cikin babban aikin shiri? Waɗanda suke haɗuwa da duniya suna karɓar surar duniya kuma suna shirya kansu domin alamar dabbar. Waɗanda kuwa ba sa dogara ga kansu, waɗanda suke ƙasƙantar da kansu a gaban Allah kuma suna tsarkake rayukansu ta wurin yin biyayya ga gaskiya, su ne waɗanda suke karɓar surar sama kuma suna shirya kansu domin hatimin Allah a goshinsu. Sa’ad da umurnin ya fito, kuma aka buga hatimin, halinsu zai kasance tsarkakke kuma marar aibi har abada.” Testimonies, juzu’i na 5, 216.

The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “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.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.

Hukuncin aiwatarwa yana farawa da murya ta biyu ta Ru’ya ta Yohanna sura ta goma sha takwas, wadda take kiran maza da mata su gudu daga Babila, kuma Irmiya ya ce, “ranarsu ta zo, lokacin ziyararsu. Muryar waɗanda suke gudu, suke tserewa daga ƙasar Babila, domin su shelanta a Sihiyona ramuwar Ubangiji Allahnmu, ramuwar haikalinsa. Ku tara maharba su kai wa Babila hari: dukanku masu lankwasa baka, ku kafa sansani a kanta kewaye da ita; kada ku bar ko ɗaya ya tsira: ku sāka mata bisa ga aikinta; bisa ga dukan abin da ta yi, ku yi mata haka.” Ana cika hukuncinta ta wurin “maharba.” Ambato na fari game da maharbi a cikin Nassosi yana game da Isma’ilu.

And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.

Sai Allah ya ji muryar yaron; sai mala’ikan Allah ya kira Hajar daga sama, ya ce mata, “Mene ne ya same ki, Hajar? Kada ki ji tsoro; gama Allah ya ji muryar yaron a inda yake. Tashi, ki ɗaga yaron, ki riƙe shi da hannunki; gama zan mai da shi babbar al’umma.” Sai Allah ya buɗe idanunta, ta ga wata rijiya ta ruwa; sai ta tafi ta cika salkar da ruwa, ta ba yaron ya sha. Allah kuwa yana tare da yaron; sai ya girma, ya zauna a jeji, ya kuma zama maharbi da baka. Farawa 21:17–20.

The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).

“Sa’ar” “babban girgizar ƙasa” a cikin Wahayi sura ta goma sha ɗaya tana nuna farkon hukuncin zartarwa a kan karuwar Roma, wanda yake farawa a dokar Lahadi da za ta zo ba da daɗewa ba a cikin Amurka. A cikin “sa’ar” “masifa ta uku tana zuwa da sauri. Kuma mala’ika na bakwai ya busa ƙaho.” Masifa ta uku ita ce ƙaho na bakwai. Maharban Musulunci ne ake amfani da su domin su kawo hukuncinsa a kan waɗanda suke tilasta alamar ikon Paparoma (sujadar Lahadi), suna kuma tsananta wa waɗanda suke riƙe da alamar ikon Allah (sujadar Asabaci).

In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.

A cikin Luka sura ta ashirin da ɗaya, Yesu, yayin da yake amsa tambayoyin almajirai game da hallakar Urushalima da haikali, ya gabatar da labarin tarihi wanda kuma yake wakiltar tarihin kwanaki na ƙarshe. Ya yi nuni da “kwanakin ɗaukar fansa,” wanda ya kasance muhimmiyar siffa ta annabci ta hidimarsa a matsayin Almasihu, wadda Ya fayyace a cikin sanarwar farko ta hidimarsa ta wurin karantawa daga annabi Ishaya ga ikilisiya a Nazarat. Sanarwar da aka yi a Nazarat, da kuma sashen daga Ishaya, ba kawai sun wakilci hidimarsa ba ne, amma har da saƙon almajiransa, kuma musamman aikin da hidimar motsin dubu ɗari da arba’in da huɗu.

The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

Ruhun Ubangiji Allah yana bisana; gama Ubangiji ya shafe ni domin in yi wa masu tawali’u bushara; ya aiko ni in ɗaure raunanan zukata, in shelanta ’yanci ga waɗanda aka kama, da buɗewar kurkuku ga waɗanda aka ɗaure; in shelanta shekarar karɓuwa ta Ubangiji, da ranar ɗaukar fansar Allahnmu; in ta’azantar da dukan masu makoki; in tanada wa waɗanda suke makoki a Sihiyona, in ba su ƙawa maimakon toka, man farin ciki maimakon makoki, rigar yabo maimakon ruhun nauyi; domin a kira su itatuwan adalci, shukar Ubangiji, domin a ɗaukaka shi. Za su gina tsofaffin kufai, za su tā da rusassun wurare na dā, za su gyara biranen da suka zama kufai, rushe-rushen tsara masu yawa. Baƙi za su tsaya su yi kiwon garkunanku, ’ya’yan baƙin ƙasa kuwa za su zama manomanku da masu kula da gonakin inabinku. Amma ku, za a kira ku Firistocin Ubangiji; mutane za su kira ku Masu Hidimar Allahnmu; za ku ci arzikin al’ummai, cikin ɗaukakarsu kuma za ku yi taƙama. Maimakon kunyarku za ku sami ninki biyu; maimakon ruɗani za su yi murna saboda rabonsu; saboda haka a ƙasarsu za su mallaki ninki biyu; farin ciki na har abada zai zama nasu. Gama ni, Ubangiji, ina ƙaunar shari’a, ina ƙin fashi tare da hadaya ta ƙonawa; zan shiryar da aikinsu cikin gaskiya, zan kuma yi madawwamiyar alkawari tare da su. Zuriyarsu za a san ta a cikin al’ummai, da ’ya’yansu a cikin jama’a; dukan waɗanda suka gan su za su gane su, cewa su ne zuriyar da Ubangiji ya albarkace ta. Zan yi matuƙar farin ciki cikin Ubangiji, raina zai yi murna cikin Allahna; gama ya suturta ni da tufafin ceto, ya rufe ni da mayafin adalci, kamar yadda ango yakan yi wa kansa ado da kayan ado, kuma kamar yadda amarya take ƙawata kanta da kayan adonta. Gama kamar yadda ƙasa take fitar da tsironta, kuma kamar yadda lambu yake sa abin da aka shuka a cikinsa ya tsiro; haka Ubangiji Allah zai sa adalci da yabo su tsiro a gaban dukan al’ummai. Ishaya 61:1–11.

The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”

Mutum dubu ɗari da arba’in da huɗu waɗanda aka sa musu hatimi a cikin sura ta tara ta Ezekiyel, su ne waɗanda suke makoki saboda zunuban da ke cikin ikkilisiya da cikin duniya. “Shekarar yardar Ubangiji, da ranar ɗaukar fansar Allahnmu,” ita ce lokacin da waɗanda suke makoki a Sihiyona ake ta’azantar da su, su kuma zama “itatuwan adalci” domin su “ɗaukaka Ubangiji.” Suna ɗaukaka Ubangiji, gama “a kwanakin nan, da a wancan lokaci, in ji Ubangiji, za a nemi muguntar Isra’ila, amma ba za a same ta ba.” Waɗanda suke makoki su ne waɗanda aka sa musu hatimi, su kuma ne waɗanda “za su gina tsofaffin kufai,” waɗanda “za su tā da hallakar da ta gabata, kuma” waɗanda “za su gyara biranen da suka lalace, hallakarwar tsara masu yawa.” Za a “raɗa musu suna firistocin Ubangiji,” mutane kuma za su kira su “masu hidimar Allahnmu.”

The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.

Adalcin mutane dubu ɗari da arba’in da huɗu za ta “ɓullo a gaban dukan al’ummai,” sa’ad da aka ɗaga su a matsayin tuta a lokacin babbar girgizar ƙasa. Ana sa adalcinsu ya bayyana a hankali a hankali, gama “kamar yadda ƙasa take fitar da tsironta, kamar yadda lambu kuma yake sa abin da aka shuka a cikinsa ya tsiro; haka Ubangiji Allah zai sa adalci da yabo su ɓullo.” Hatimin mutane dubu ɗari da arba’in da huɗu ya fara ne da isowar ruwan sama na ƙarshe a ranar 1 ga Satumba, 2001. A lokacin ne aka fito da tsiron ƙasa. Ishaya ya fayyace lokacin da tsiro yake ɓullowa.

In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

Da ma’auni, sa’ad da ya toho, za ka yi muhawara da shi: ya kange iskar sa mai tsanani a ranar iskar gabas. Saboda haka ta wannan ne za a tsarkake muguntar Yakubu; kuma wannan shi ne dukan amfanin kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka fasa tarwatse, kurmi masu tsarki da gumaka ba za su tsaya ba. Ishaya 27:8, 9.

In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.

A cikin “ranar iskar gabas” wadda ita ce “iska mai ƙarfi” tasa, wadda “Yakan tsare,” “fitowar” toho za ta fara ne sa’ad da aka “auna” ruwan sama. “Yakan tsare” na nufin an hana shi. Sa’ad da mala’iku huɗu na Ru’ya ta Yohanna sura ta bakwai suka tsare iskoki huɗu, sai hatimtar mutum dubu ɗari da arba’in da huɗu ta fara. A wancan lokaci ne ruwan sama na ƙarshe ya fara “yayyafa” a cikin matsakaici, gama kalmar “auna” a cikin ayar tana nufin matsakaici. A farkon lokacin hatimtar mutum dubu ɗari da arba’in da huɗu, an auna ruwan sama na ƙarshe, kuma a ƙarshen lokacin yana zama ba tare da awo ba.

“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

“Babban zubowar Ruhu na Allah, wanda yake haskaka dukan duniya da ɗaukakarsa, ba zai zo ba sai mun kasance da jama’a masu haske, waɗanda suka sani ta wurin kwarewa abin da yake nufi a zama masu aiki tare da Allah. Sa’ad da muka samu cikakkiyar keɓe kai da dukan zuciya ga hidimar Kristi, Allah zai tabbatar da wannan ta wurin zubowar Ruhunsa ba tare da awo ba; amma wannan ba zai faru ba muddin mafi yawan ɓangaren ikilisiya ba masu aiki tare da Allah ba ne. Allah ba zai iya zubo da Ruhunsa ba sa’ad da son kai da biye wa son zuciya suke bayyana a sarari; sa’ad da irin ruhin da yake mulki, in an mayar da shi cikin kalmomi, zai furta wannan amsar Kayinu,—‘Ni ne mai kula da ɗan’uwana ne?’ Idan gaskiyar wannan lokaci, idan alamu da suke ƙaruwa a ko’ina, waɗanda suke shaida cewa ƙarshen kowane abu ya kusa, ba su isa su tayar da ƙarfin waɗanda suke barci ba na waɗanda suke ikirarin sanin gaskiya, to duhu gwargwadon hasken da ya kasance yana haskakawa zai riski waɗannan rayuka. Babu ko da kamannin wani uzuri ga halin ko-in-kula nasu wanda za su iya gabatar wa Allah a babbar ranar lissafi ta ƙarshe. Ba za a sami wani dalili da za a bayar ba game da dalilin da ya sa ba su rayu ba, ba su yi tafiya ba, ba su kuma yi aiki ba cikin hasken tsattsarkar gaskiyar maganar Allah, ta haka kuma su bayyana wa duniya mai duhunta da zunubi, ta wurin halayensu, tausayi nasu, da kishinsu, cewa ikon da hakikanin bishara ba za a iya ƙaryata su ba.” Review and Herald, July 21, 1896.

The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”

Lokacin gwaji na ruwan sama na ƙarshe da hatimcewar dubu ɗari da arba’in da huɗu yana farawa ne da auna zubowar Ruhu Mai Tsarki, gama alkama da ciyawar banza sun kai lokacin girbi. Ruwan saman yana kawo duka rukunai biyu ga cikakken balaga; sa’an nan kuma a ƙarshen lokacin gwajin alkama da ciyawar banza za a raba su, kuma alkamar za ta “sani ta wurin kwarewa abin da yake nufi su zama ma’aikata tare da Allah.” Sa’an nan kuma za su “kasance da cikakkiyar keɓe kai, ta zuciya ɗaya ɗungum, ga hidimar Almasihu; Allah zai tabbatar da wannan gaskiya ta wurin zubowar Ruhunsa ba tare da gwargwado ba.”

The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.

“ranar iska mai ƙarfi daga gabas” ta iso a ranar 11 ga Satumba, 2001, kuma muhawarar Habakkuk game da saƙon ƙarya na salama da kwanciyar rai na saƙon ruwan sama na ƙarshe, sabanin saƙon da ke bayyana ranar ɗaukar fansar Allah, ta fara. A wannan lokaci ne tsire-tsiren, alkama da zawanin duka biyun, suka fara toho suka kuma fara fitar da ’ya’yan da za su bayyanar da su a shari’ar dokar Lahadi mai zuwa nan ba da daɗewa ba.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

“Har ila yau, waɗannan misalan suna koyar da cewa ba za a sami lokacin jinƙai bayan shari’a ba. Sa’ad da aka kammala aikin bishara, nan da nan sai a biyo da rarrabewa tsakanin nagari da mugaye, kuma makomar kowane rukuni ta tabbata har abada.” Christ’s Object Lessons, 123.

One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.

Wani rukuni yana rusuna wa rana a cikin Ezekiyel sura ta takwas, kuma ɗayan yana karɓar hatimin Allah a cikin Ezekiyel sura ta tara. A cikin Luka sura ta ashirin da ɗaya, Almasihu yana bayyana mutum dubu ɗari da arba’in da huɗu, kuma Ya gabatar da wata alama wadda take nuna zamanin ƙarshe na tarihin duniya. Ya bayyana alamar da dole ne Kiristoci su gane domin su tsere wa hallakar Urushalima.

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.

Sa’ad da za ku ga an kewaye Urushalima da rundunoni, sai ku sani cewa kufaitarta ta yi kusa. Sa’an nan waɗanda suke cikin Yahudiya su gudu zuwa duwatsu; kuma waɗanda suke a tsakiyarta su fita daga ciki; waɗanda kuma suke a ƙasashe kada su shiga cikinta. Gama waɗannan su ne kwanakin ramako, domin a cika dukan abubuwan da aka rubuta. Luka 21:20–22.

Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.

Yesu ya fayyace, “layi bisa layi,” ƙarin siffofin annabci na alamar, domin an rubuta maganarsa ba a wurin Luka kaɗai ba, har ma a wurin Matta da Markus.

And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.

Kuma za a yi wa’azin wannan bisharar mulkin a cikin dukan duniya domin ta zama shaida ga dukan al’ummai; sa’an nan ne ƙarshen zai zo. Saboda haka, sa’ad da kuka ga abin ƙyama na hallaka, wanda annabi Daniyel ya faɗa a kansa, yana tsaye a wuri mai tsarki, (duk wanda yake karantawa, bari ya fahimta:) to, sai waɗanda suke cikin Yahudiya su gudu zuwa cikin duwatsu. Matiyu 24:14–16.

And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.

Kuma dole ne a fara yi wa’azin bishara a cikin dukan al’ummai. Amma sa’ad da za su kai ku, su kuma ba da ku, kada ku damu tun da wuri game da abin da za ku faɗa, kada kuma ku yi shiri tun farko: amma duk abin da aka ba ku a wannan sa’a, wannan ne ku faɗa: gama ba ku ne masu magana ba, amma Ruhu Mai Tsarki. To, ɗan’uwa zai ba da ɗan’uwansa ga mutuwa, uba kuma ɗansa; yara kuma za su tayar wa iyayensu, su sa a kashe su. Za a ƙi ku kuma daga dukan mutane saboda sunana: amma wanda ya jimre har ƙarshe, shi ne za a cece shi. Amma sa’ad da kuka ga abin ƙyama na kufaitarwa, wanda annabi Daniyel ya faɗa a kansa, yana tsaye inda bai kamata ba, (mai karatu ya gane,) sai waɗanda suke a Yahudiya su gudu zuwa cikin duwatsu. Markus 13:10–14.

Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.

Kafin annobai bakwai na ƙarshe—waɗanda su ne cikar ƙarshe kuma cikakkiya ta “kwanakin ramako”—su cika a kan rukuni biyu, dole ne a yi wa’azin bisharar mulkin kuma a shelanta ta a cikin dukan al’ummai. Ana ba wa al’ummai saƙon bishara a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka, sa’ad da ɗari da dubu arba’in da huɗu za a ɗaukaka su a matsayin alama. “Kwanakin ramako” suna wakiltar zamanin Hukuncin Zartarwa na karuwar Babila, wanda ya fara da dokar Lahadi a Amurka kuma ya ƙare sa’ad da Mika’ilu ya tashi tsaye, lokacin gwaji na ’yan Adam ya rufe, kuma aka zuba fushin Allah a cikin annobai bakwai na ƙarshe.

The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”

Wancan zamani shi ne “sa’ar” da Markus ya ayyana, kuma “sa’ar” “babbar girgizar ƙasa,” da kuma “sa’ar” da sarakuna goma suka amince su ba papacy masarautarsu ta bakwai. Sa’ad da rai na ƙarshe ya karɓi bisharar da aka wallafa ga dukan al’ummai, lokacin gwaji ya ƙare, kuma ana zubar da fushin Allah ba tare da jinƙai ba. Wannan zamani yana farawa ne da ayyana bishara ga dukan al’ummai sa’ad da aka ɗaga tuta, kuma yana ƙarewa sa’ad da mutum na ƙarshe ya amsa ga saƙon bishara da aka shelanta, aka yi wa’azinsa, aka kuma wallafa ta wurin tutar. Wannan zamani shi ne “ranakun ɗaukar fansa.”

In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”

A cikin Luka, sura ta ashirin da ɗaya, Yesu yana fayyace wancan lokaci a cikin tarihi, domin yana bayyana tsara ta ƙarshe wadda ba za ta mutu ba kafin zuwansa na biyu. Ya bayyana wata alama, wadda aka wakilta da ƙazamar abin ƙyama mai kawo kufai wadda Daniyel annabi ya faɗa. Alamar ita ce sa’ad da ƙazamar abin ƙyama mai kawo kufai ta tsaya a “wuri mai tsarki,” kuma sa’ad da take “tsaye inda bai kamata ta tsaya ba,” wanda kuma shi ne sa’ad da Urushalima take “kewaye da rundunoni.”

When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.

Sa’ad da rundunoni suka kewaye Urushalima a shekara ta 66 a ƙarƙashin Cestius, Kiristocin da suke Urushalima suka gudu daga birnin, kuma Sister White ta bayyana cewa ba Kirista ko ɗaya da ya mutu a lokacin hallakarwar da a ƙarshe ta ƙare a shekara ta 70. Cestius ya fara kewaye birnin, sa’an nan ya janye saboda dalilai da a fili ba a san su ba, kuma Kiristocin da suke cikin birnin suka gudu bisa ga gargadin da yake da alaƙa da alamar. A shekara ta 70 Titus ya kammala hallakarwar ta wurin sake kafa kewaye. Kewayen da Cestius ya yi shi ne farkon abin da ake kira Yaƙin Yahudawa da Romawa na Farko, kuma kewaye da hallakarwar da Titus ya aiwatar su ne ƙarshen Yaƙin Yahudawa da Romawa na Farko.

The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.

Dukan wannan tarihin ya ɗauki shekaru uku da rabi, ya fara kuma ya ƙare da kewaye, kuma farkonsa ya ƙunshi wata alama domin mutanen Allah. Almasihu ya bayyana wannan tarihi a matsayin kwanakin ɗaukar fansar Allah, wanda wani takamaiman sashe ne da ya wajaba Ya bayyana a cikin hidimarsa. Waɗannan kwanakin suna wakiltar hukuncin zartarwa a kan karuwar Roma wanda ya fara da dokar Lahadi mai kusa da zuwa, kuma ya ƙare sa’ad da lokacin jarrabawar ɗan adam ya rufe. A farkon hukuncin zartarwa a kan karuwar Babila, ana ɗaga dubu ɗari da arba’in da huɗu a matsayin tuta, wadda ita ce alama. Sa’ad da sauran garken Allah suka ga alamar, ya kamata su gudu su fita daga Babila, wadda hallakarta ta sami kamanci a cikin hallakar Urushalima.

We will continue to consider Luke chapter twenty-one in the next article.

Za mu ci gaba da yin nazari a kan Luka sura ta ashirin da ɗaya a talifi na gaba.