The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Shekaru bakwai na gargadi daga shekara ta 63 zuwa shekara ta 70, wanda mutumin da ya yi ta “hawa da sauka a titunan Urushalima, yana shelanta masifun da za su auko wa birnin” ya yi shela a kansa, an riga an siffanta su ta wurin gargadin da aka yi wa Urushalima na tsawon shekaru uku da rabi, da fari cikin hidimar Almasihu, sa’an nan kuma shekaru uku da rabi cikin hidimar almajirai. Maƙaloli na baya sun riga sun nuna cewa hallakar Urushalima da an iya kawo ta a kan gicciye, ko kuma daga baya a jifan Istifanas da duwatsu, amma jimirin Allah ya jinkirta hukuncinsa a kan birnin da mutanen.

“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

“Kuma duk wanda wannan dutse ya fāɗa a kansa, zai niƙa shi ya zama ƙura.” Mutanen da suka ƙi Kristi ba da daɗewa ba za su ga an hallaka birninsu da al’ummarsu. Ɗaukakarsu za ta karye, ta watse kamar ƙura a gaban iska. Kuma mene ne ya hallaka Yahudawa? Shi ne dutsen da, da sun gina a kansa, da ya zama tsaronsu. Alherin Allah ne aka rena, adalci aka yi watsi da shi, jinƙai aka raina. Mutane suka sa kansu gaba da Allah, kuma dukan abin da zai kasance cetonsu ya juya ya zama hallakarsu. Duk abin da Allah ya ƙaddara domin rai, suka same shi ya zama domin mutuwa. A cikin gicciye Kristi da Yahudawa suka yi ne aka ƙunsa hallakar Urushalima. Jinin da aka zubar a kan Kalbari shi ne nauyin da ya nutsar da su zuwa ga rushewa saboda wannan duniya da kuma duniya mai zuwa. Haka kuma zai kasance a babban rana ta ƙarshe, sa’ad da hukunci zai sauko a kan masu ƙin alherin Allah. Kristi, dutsen tuntuɓensu, sa’an nan zai bayyana gare su a matsayin dutse mai girma na ramawa. Ɗaukakar fuskarsa, wadda ga masu adalci rai ce, ga mugaye kuma za ta zama wuta mai cinyewa. Saboda ƙaunar da aka ƙi, alherin da aka rena, mai zunubi zai hallaka.

“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

“Ta wurin misalai masu yawa da kuma gargadi da aka maimaita, Yesu ya nuna abin da zai zama sakamakon ga Yahudawa na ƙin Ɗan Allah. A cikin waɗannan kalmomi Yana magana ne ga dukan waɗanda, a kowane zamani, suka ƙi karɓe Shi a matsayin Mai-fansomarsu. Kowane gargadi domin su ne. Haikalin da aka ƙazantar, ɗan da ya ƙi yin biyayya, manoma maƙaryata, magina masu reni, suna da kamanninsu a cikin ƙwarewar kowane mai zunubi. Sai dai in ya tuba, hallakar da suka yi nuni da ita za ta zama tasa.” The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Lokacin shekaru bakwai da mutumin ya yi shaida ga Urushalima, an raba shi a lokacin kewaye na farko zuwa lokuta biyu masu daidaito na kwanaki dubu ɗari biyu da sittin. Waɗannan shekaru bakwai sun wakilci hallakar Urushalima, kuma shekaru bakwai na hidimomin Almasihu da almajiran sun wakilci farkon hallakar Urushalima, kuma Yesu kullum yana misalta ƙarshe da farkon. Waɗannan shekaru bakwai kuma an yi musu kwatanci da “lokuta bakwai” a kan masarautar arewa, wadda aka raba zuwa lokuta biyu masu daidaito na shekaru dubu ɗari biyu da sittin.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Sa’ad da Roma ta Zamani ta maimaita tarihin Roma ta arna da ta papanci wajen tattake Urushalima ta zahiri da ta ruhaniya, kuma sa’ad da Roma ta Zamani ta maimaita tarihohi biyu na lokuta biyu na gargadi da mutumin daga shekara ta 63 ya bayar har zuwa shekara ta 70, kuma sa’ad da Roma ta Zamani ta maimaita tarihin da lokuta biyu suke wakilta, lokacin da Kristi da almajirai suka yi ta shiga da fita daga Urushalima na tsawon shekaru uku da rabi, za a bayyana lokuta biyu mabambanta, ko da yake a cikin kwanaki na ƙarshe, “lokaci ba ya ƙara kasancewa.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Na ƙarshe daga cikin waɗannan lokuta biyu shi ne watanni arba’in da biyu na alama, a cikinsu Roma ta Zamani take cika tsanantawa ta ƙarshe a kan masu aminci, sa’ad da aka warkar da mugun rauninta a dokar Lahadi mai zuwa nan ba da daɗewa ba. Waɗannan watanni arba’in da biyu na alama su ne na biyu daga cikin lokuta biyu, kuma su ne lokacin shari’ar zartarwa a kan Roma ta zamani. Wannan lokacin kuwa shari’ar bincike ta masu rai a cikin Adventism na Laodikiya ce take gabatar da shi.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Mutumin da ya gabatar da gargaɗin ga Urushalima ta zahiri ya mutu a lokacin kewayar Titus. Bai mutu a lokacin hallakarwar ba, sai dai a lokacin kewayar da ta riga hallakarwar, gama babu ko Kirista guda da ya mutu a hallakar Urushalima.

“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

“Tsawon shekara bakwai wani mutum ya ci gaba da hawa da sauka a kan titunan Urushalima, yana shelar masifun da za su auko wa birnin. Da rana da dare yana reron wannan waƙar makoki mai ban tsoro: ‘Murya daga gabas! murya daga yamma! murya daga iskokin huɗu! murya gāba da Urushalima da gāba da haikali! murya gāba da ango da amarya! murya gāba da dukan jama’a!’—Ibid. An daure wannan abin mamaki kuma aka yi masa bulala, amma ba wata ƙorafi da ta fita daga leɓunansa. Ga zagi da cin mutunci, amsarsa guda ita ce: ‘Kaiton, kaiton Urushalima!’ ‘kaiton, kaiton mazaunanta!’ Kiran gargadinsa bai gushe ba sai da aka kashe shi a cikin kewaye birnin da ya riga ya annabta.” The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Mutumin ya mutu a lokacin kewaye birnin, amma ba a lokacin hallaka ta ƙarshe ba, kuma hallaka ta ƙarshe tana wakiltar ƙarshen lokacin alheri da annobai bakwai na ƙarshe. Saboda haka, mutumin alama ce ta saƙon barin Urushalima a lokacin kewaye na farko. A sa’an nan Kiristoci suka gudu, kuma a cikin shekaru uku da rabi na farko, mutumin alama ce ta wata ƙungiya da ba ta mutu a Urushalima ba, kuma a cikin shekaru uku da rabi na biyu shi alama ce ta Kiristoci na ƙarshe da za su mutu kafin ƙarshen lokacin alheri. A lokacin farko yana nuna dubu ɗari da arba’in da huɗu, kuma a cikin lokaci na biyu na shekaru uku da rabi yana wakiltar taro mai girma da suka mutu a lokacin wannan lokaci na biyu.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Masana tarihi sun rubuta saƙon mutumin, kuma an wakilta shi da muryoyi shida. Da a ƙarshe aka jefa shi kurkuku, saƙonsa na bakwai kuma na ƙarshe shi ne, “kaito, kaito” ga Urushalima da mazaunanta. “Muryar” farko da aka rubuta ita ce “murya daga gabas,” kuma saƙonsa na ƙarshe shi ne “kaito.” Abu na farko a cikin saƙonsa da kuma abu na ƙarshe a cikin saƙonsa su ne alamar Littafi Mai Tsarki da ke wakiltar Musulunci, gama Musulunci su ne ’ya’yan “gabas” a cikin Littafi Mai Tsarki, kuma ana wakiltar su da “iskar gabas.” Maimaita kalmar “kaito” sau biyu, a cikin saƙonsa na ƙarshe, yana nuni da ƙarshen Babila ta Zamani, sa’ad da sarakunan duniya suka yi kuka sau uku, suna cewa, “Kaito, kaito ga wannan babban birni.” Kalmar Helenanci da aka fassara da “kaito” a cikin ayoyi uku na Ru’ya ta Yohanna sura ta goma sha takwas, an fassara ta da “kaito” a cikin sura ta takwas, aya ta goma sha uku.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Sai na duba, na kuwa ji wani mala’ika yana tashi ta tsakiyar sama, yana cewa da babbar murya, Kaito, kaito, kaito ga mazaunan duniya saboda sauran sautunan ƙaho na mala’iku uku, waɗanda kuma har yanzu za su yi ƙara! Ru’ya ta Yohanna 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Shelar mutumin na cewa, “kaiton, kaiton,” yana wakiltar amfani sau uku na masifun nan uku, gama abubuwan da suka ƙunshi Masifa ta fari, idan aka haɗa su da abubuwan da suka ƙunshi Masifa ta biyu “layi bisa layi,” su ne suke bayyana abubuwan da suka ƙunshi Masifa ta uku, kamar yadda furuci uku na “kaito, kaito” da sarakunan duniya suka yi a babi na goma sha takwas suke wakiltar Masifa ta uku, kamar yadda Masifa ta fari da ta biyu suka tabbatar. Farkon da ƙarshen saƙon mutumin ya zama alama ta saƙon Musulunci na Masifa ta uku.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Farkon bayyanar saƙonsa wata murya ce daga “gabas,” kuma “gabas” alama ce ta Musulunci, amma kuma ita ce shaidar mala’ikan hatimtawa wanda yake tashi daga gabas.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, 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. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

Bayan waɗannan abubuwa kuma na ga mala’iku huɗu tsaye a kusurwoyi huɗu na duniya, suna riƙe da iskoki huɗu na duniya, domin iska kada ta busa a kan duniya, ko a kan teku, ko a kan wani itace. Sai na ga wani mala’ika kuma yana hawo daga gabas, yana da hatimin Allah mai rai; sai ya yi kira da babbar murya ga mala’iku huɗun nan, waɗanda aka ba su izinin su cutar da duniya da teku, yana cewa, Kada ku cutar da duniya, ko teku, ko itatuwa, sai mun yi wa bayin Allahnmu hatimi a goshinsu. Sai na ji yawan waɗanda aka yi wa hatimi; aka kuwa yi wa mutum dubu ɗari da arba’in da huɗu hatimi daga dukan kabilan ’ya’yan Isra’ila. Ru’ya ta Yohanna 7:1–4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

A cikin labarin Iliya a kan Dutsen Karmel, sa’ad da ya dubi teku ya ga gajimare, yana kallon yamma ne, domin Dutsen Karmel yana kusa da Tekun Bahar Rum.

And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

Sai ya zama, a karo na bakwai, ya ce, Ga shi, wani ƙaramin girgije yana tasowa daga teku, kamar tafin hannun mutum. Sai ya ce, Ka hau, ka faɗa wa Ahab, Ka shirya karusarka, ka gangara, kada ruwan sama ya tare ka. 1 Sarakuna 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Da Iliya yana fuskantar yamma ne, ta wajen Tekun Bahar Rum. A cikin Luka sura ta goma sha biyu, Almasihu ya yi magana game da saƙonsa cewa saƙon rarrabuwar kai ne.

Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

Kuna tsammani na zo ne domin in kawo salama a duniya? Ina gaya muku, A’a; sai dai ma rarrabuwar kai. Gama daga yanzu mutane biyar a gida ɗaya za su rabu, uku su yi gaba da biyu, biyu kuma su yi gaba da uku. Uba zai rabu da ɗa, ɗa kuma da uba; uwa da ’ya, ’ya kuma da uwa; suruka mace da matar ɗanta, matar ɗa kuma da suruka. Ya kuma ce wa jama’a, Sa’ad da kuka ga girgije ya taso daga yamma, nan da nan kuke cewa, Ruwa zai zo; haka kuwa yake. Kuma sa’ad da kuka ga iskar kudu tana busowa, kuke cewa, Za a yi zafi; haka kuma yakan faru. Ku munafukai, kun iya gane fuskar sama da ta ƙasa; amma me ya sa ba ku gane wannan zamani ba? Luka 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Saƙon manzon zuwa Urushalima yana ɗauke da sa hannun Alfa da Omega, gama farkon da ƙarshen suna bayyana Musulunci na masifar uku ta ƙarshe, kuma da muryar “gabas” a lokaci guda yana bayyana saƙon Musulunci a matsayin saƙon hatimi. “Murya ta biyu” daga “yamma” tana bayyana ruwan sama na ƙarshe, wanda shi ne ruwan sama na ƙarshe, kuma dukan annabawa suna magana ne game da kwanaki na ƙarshe. Saƙon “yamma” alama ce ta saƙon ruwan sama na ƙarshe, wanda yake haifar da rukuni biyu na masu bauta. Rukuni na ɗaya ba zai iya gane saƙon ruwan sama na ƙarshe ba, gama “ba sa gane wannan lokaci.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Abu na gaba na saƙon mala’ikan shi ne muryar “iskoki huɗu,” wadda take kasancewa duka saƙon hatimcewa da kuma saƙon dokin fushi na Musulunci, kamar yadda aka wakilta ta cikin Bala’i na uku. Abu na gaba yana gāba da Urushalima da haikalin, ta haka yana fayyace saƙon dukan annabawa wanda yake bayyana wani rukuni na mutane da ake wucewa a kansu, domin sun kafa da’awarsu ta ceto ba cikin Almasihu ba, sai dai cikin haikalin da gādonsu a matsayin zaɓaɓɓun mutanen Allah. Su ne waɗanda, cikin dukan tarihin tsarki, ake wakilta suna shelar cewa, “haikalin Ubangiji, haikalin Ubangiji ne mu.” Saƙon gāba da Urushalima da haikalin shi ne saƙon Laodikiya.

“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

“Babu bukatar mamaki cewa ba a raya ikkilisiya da ikon Ruhu Mai Tsarki ba. Maza da mata suna ajiye koyarwar da Almasihu ya bayar a gefe. Fushi da kwaɗayi suna samun nasara. Haikali na rai cike yake da mugunta. Babu wuri domin Almasihu. Mutane suna bin karkatattun hanyoyinsu na kansu. Ba za su saurari kalmomin Mai Ceto ba. Suna damƙa kansu ga ikon kansu, suna ƙin gyarawa da gargadi, har sai an motsa fitilar daga matsayinta, kuma fahimtar ruhaniya ta rikice saboda ra’ayoyin mutane. Ko da yake suna da gazawa a hidima, suna ba da hujjar kansu, suna cewa, ‘Haikalin Ubangiji, Haikalin Ubangiji ne mu.’ Suna ajiye dokar Allah a gefe domin su bi hasken tunaninsu na kansu.” Review and Herald, Afrilu 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Sai manzon ya ɗaga muryar saƙon gargaɗinsa a kan ango da amare, a matsayin alamar tsarin “layi bisa layi,” gama layin annabci na kwanaki na ƙarshe zai kasance daidai kamar layin annabci a zamanin Nuhu, sa’ad da suke ba da aure a dai lokacin da ambaliyar hallaka take gab da mamaye burinsu da shirye-shiryensu na duniya.

“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

“Littafi Mai Tsarki ya bayyana cewa a kwanaki na ƙarshe mutane za su dulmuya cikin al’amuran duniya, cikin jin daɗi da neman kuɗi. Za su kasance makafi ga hakikanin al’amuran madawwami. Almasihu ya ce, ‘Kamar yadda kwanakin Nuhu suka kasance, haka ma zuwan Ɗan mutum zai kasance. Gama kamar yadda a kwanakin da suka gabaci rigyawa suke ci suna sha, suna aure suna aurarwa, har zuwa ranar da Nuhu ya shiga cikin jirgin, ba su sani ba sai da rigyawa ta zo, ta kwashe su duka; haka ma zuwan Ɗan mutum zai kasance.’ Matiyu 24:37–39.”

“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

“Haka yake a yau. Mutane suna ta gaggawar bin riba da son zuciya, kamar dai babu Allah, babu sama, kuma babu lahira. A zamanin Nuhu an aiko da gargadin ambaliyar ruwa domin ya firgita mutane cikin muguntarsu, ya kuma kira su zuwa ga tuba. Haka ma saƙon zuwan Almasihu da yake gabatowa an shirya shi ne domin ya tayar da mutane daga nutsewarsu cikin al’amuran duniya. An nufe shi ne ya farkar da su zuwa ga jin hakikanin abubuwa na har abada, domin su kula da gayyatar zuwa teburin Ubangiji.

“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

Ana bayar da gayyatar bishara ga dukan duniya—“ga kowace al’umma, da kabila, da harshe, da jama’a.” Ru’ya ta Yohanna 14:6. Saƙon ƙarshe na gargaɗi da jinƙai shi ne ya haskaka dukan duniya da ɗaukakarsa. Dole ne ya kai ga kowane rukuni na mutane, masu arziki da matalauta, manya da ƙanana. “Ku fita zuwa manyan hanyoyi da shingayen gonaki,” in ji Almasihu, “ku tilasta su su shigo, domin gidana ya cika.” Christ’s Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

An jaddada ɓangaren ƙarshe na gargaɗin a sashe na baya. Saƙon da aka wakilta a matsayin murya a kan “dukan mutane”, shi ne bishara madawwamiya, wadda take bayyana wajabcin cika sharuɗɗan bishara domin a sami ceto. Sharadi na farko na bishara madawwamiya shi ne a ji tsoron Allah, kuma wannan tsoro yana kan ginshikin gaskiyar cewa zunubanmu ne suka kai Almasihu, Ɗan Allah mai rai, zuwa bisa gicciye.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Kowane sashe na manzon zuwa Urushalima a cikin shekaru bakwai na hidimarsa ya wakilci bishara madawwamiya, wadda ita ce ainihin bisharar da aka gabatar a cikin shekaru bakwai da Almasihu ya tabbatar da alkawarin tare da mutane da yawa daga shekara ta 27 zuwa shekara ta 34. Haka kuma ita ce bishara madawwamiya da ake shelarwa a cikin lokuta biyu na ƙarshe na kwanakin ƙarshe, kuma tana da takamaiman alaƙa da saƙon ruwan sama na ƙarshe, kasancewar ita ce saƙon Musulunci na masifa ta uku. Tana bayyana hatimtar mutum dubu ɗari da arba’in da huɗu, rabuwar alkama da ciyawar banza, yanayin Laodikiya na ciyawar banza, da kuma amfani sau uku na annabci a matsayin alamar tsarin aiki na ruwan sama na ƙarshe, wanda yake “layi bisa layi.”

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Saƙon shekaru bakwai a cikin wannan tarihin an kafa shi ta annabci a cikin “kwanakin ɗaukar fansa” waɗanda suka kasance ɓangare na ambato na fari ƙwarai game da saƙo da aikin Almasihu, kuma saƙonsa da aikinsa za a maimaita su a kwanakin ƙarshe ta wurin dubu ɗari da arba’in da huɗu. Sa’an nan za su gano saƙonsu a cikin tsarin annabci na “kwanakin ɗaukar fansar Allah”. Akwai nau’o’i biyu na littafi mai-tsarki na “ɗaukar fansar” Allah da aka wakilta a cikin Kalmarsa: ɗaukar fansarsa a kan mutanensa, da kuma ɗaukar fansarsa a kan maƙiyansa.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“lokuta bakwai” na Littafin Firistoci ashirin da shida yana misalta ɗaukar fansar Allah a kan mutanensa masu tawaye, kuma wannan ɗaukar fansa ya haɗa da tattake Haikali da rundunar, a zahiri da kuma a ruhaniya. A cikin alamar tattake Haikali da rundunar, an kuma wakilta alamar ɗaukar fansar Allah a kan maƙiyansa. A kwanaki na ƙarshe, an wakilta ɗaukar fansar Allah a kan mutanensa da amai da Adventism na Laodicea a fitacciyar doka ta Lahadi mai zuwa nan ba da daɗewa ba. A wannan alamar hanya ne ɗaukar fansarsa a kan Babila ta Zamani kuma yake farawa.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Hukuncin bincike a kan masu rai a kan Adventism na Laodicea, wanda hukuncin zartarwa a kan karuwar Taya da dabbar da take hawa a kanta kuma take mulki a bisa ta ke biye da shi, shi ne tarihin annabci na kwanaki na ƙarshe, inda sakamakon kowane wahayi yake cika. Dole ne a yi amfani da kowane wahayi ga waɗannan lokuta biyu na annabci, gama hanyar ruwan sama na ƙarshe ita ce amfani da layin annabci a kan layin annabci. A farkon waɗannan tarihohi biyu Yesu ya bayyana wata “alama” da ke tabbatar da cewa waɗanda suke a raye a wannan matsayi suna cikin tsararraki na ƙarshe na tarihin duniya.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Lokaci na farko ya fara ne lokacin da hatimtar dubu ɗari da arba’in da huɗu ta fara a ranar 11 ga Satumba, 2001. A cikin wannan alamar hanya ne aka sanya “alama” da Kristi ya fayyace a cikin Luka ashirin da ɗaya.

We will continue this study in the next article.

Za mu ci gaba da wannan bincike a labari na gaba.

“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘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’ [Revelation 18:1, 2].

“Yanzu, ’yan’uwa, Allah yana so mu ɗauki matsayimmu tare da mutumin nan da yake ɗauke da fitila; muna so mu ɗauki matsayimmu a inda hasken yake, da kuma inda Allah ya ba ƙaho sauti tabbatacce. Muna so mu ba ƙaho sauti tabbatacce. Mun kasance cikin ruɗani, kuma mun kasance cikin shakka, kuma ikkilisiyoyi a shirye suke su mutu. Amma yanzu ga abin da muke karantawa a nan: ‘Bayan waɗannan abubuwa kuma sai na ga wani mala’ika ya sauko daga sama, yana da iko mai girma; aka kuma haskaka duniya da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babila mai girma ta faɗi, ta faɗi, ta kuma zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki abin ƙyama’ [Revelation 18:1, 2].”

“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

“To, yanzu, ta yaya za mu san wani abu game da wannan saƙo idan ba mu a irin matsayin da za mu gane wani abu daga hasken sama ba sa’ad da ya zo mana? Kuma za mu ɗauki mafi duhun ruɗu da zarar ya zo mana daga wurin wani da ya yarda da mu, alhali ba mu da ko ƙwayar hujja cewa Ruhun Allah ne ya aiko shi. Almasihu ya ce, ‘Na zo cikin sunan Ubana, amma ba za ku karɓe ni ba’ [duba Yohanna 5:43]. To, wannan dai shi ne ainihin aikin da yake ta gudana a nan tun daga taron Minneapolis. Domin Allah yana aiko da saƙo cikin sunansa wanda bai yi daidai da ra’ayoyinku ba, saboda haka [kun yanke hukuncin cewa] ba zai iya zama saƙo daga Allah ba.” Wa’azozin da Jawabai, juzu’i na 1, 142.