The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

An wakilci dubu ɗari da arba’in da huɗu a matsayin waɗanda Manzon Alkawari ya tsarkake, kuma an wakilci babban taron jama’a ta farin rigunan shahada. Na farkon cikin lokuta biyu masu tsarki na kwanaki na ƙarshe yana bayyana aikin manzon da yake shirya hanya domin Manzon Alkawari, kuma lokaci na biyu yana wakiltar aikin Iliya. Lokaci na farko yana wakiltar shari’ar bincike ta masu rai na Adventism na Laodikiya, kuma lokaci na biyu yana wakiltar shari’ar zartarwa ta Roma ta zamani.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

An yi kuskuren fahimtar “alama” ta guduwa daga birane a kwanaki na ƙarshe a cikin Adventism na Laodiceya. ‘Yar’uwa White ta sanar da mu cewa hallakar Urushalima daga shekara ta 66 zuwa ta 70 A.H. tana ba da misali na alamar gargaɗi ga mutanen Allah a kwanaki na ƙarshe.

“The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

“Lokaci bai yi nisa ba, sa’ad da, kamar almajiran farko, za a tilasta mana mu nemi mafaka a wurare marasa zama kuma keɓaɓɓu. Kamar yadda kewaye Urushalima da sojojin Romawa suka kasance alamar gudu ga Kiristocin Yahudiya, haka ɗaukar iko daga ɓangaren ƙasarmu a cikin dokar da ke tilasta kiyaye Asabar ta paparoma zai zama gargaɗi gare mu. A lokacin ne zai zama daidai mu bar manyan birane, a shirye-shiryen barin ƙananan birane domin gidaje na keɓantuwa a wurare masu nisa a cikin tsaunuka.” Testimonies, volume 5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Kewar Urushalima da ya zama alamar gudu shi ne kewaye na farko da Cestius ya kawo. Saboda haka, Cestius ya wakilta wata barazana ce da aka ɗan kawar na ɗan lokaci, domin da zarar ya kafa kewayon, sai ya ja da baya a wani yanayi mai ban mamaki, kuma masana tarihin ba su taɓa iya tantance dalilinsa na yin haka ba.

“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

“Bayan da Romawa ƙarƙashin jagorancin Cestius suka kewaye birnin, sai suka ba zato ba tsammani suka janye kewayen, sa’ad da komai ya zama kamar ya dace don kai hari nan da nan.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

A cikin shekarun 1880 da 1890, Sanata Henry W. Blair daga New Hampshire ya gabatar da jerin kudurori a Majalisa domin ayyana Lahadi a matsayin Ranar Hutu ta Ƙasa. Ana yawan kiran waɗannan kudurorin da suna “Blair Sunday Bills.” Sanata Blair ya kasance ƙwararren mai goyon bayan kiyaye Lahadi a matsayin ranar hutu da kuma ibadar addini. Ya yi imani cewa kasancewar rana ɗaya ta hutu iri ɗaya ga kowa za ta haifar da kyawawan tasirin ɗabi’a da zamantakewa a cikin al’ummar Amurka. Ko da yake ƙoƙarinsa ya sami wani goyon baya, musamman daga ƙungiyoyin addini, ya kuma fuskanci adawa, har da damuwa game da raba coci da gwamnati.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Wannan shi ne ƙoƙari na farko na zartar da dokar Lahadi a tarihin dabbar ƙasa, wadda aka ƙaddara za ta yi magana kamar maciji idan, a ƙarshe, ta zartar da dokar Lahadi. Waɗannan jerin kudirorin Blair ne A. T. Jones, ɗaya daga cikin manzannin zaman Babban Taro na 1888, ya shiga zauren Majalisa ya yi musu adawa da ƙwarewa da fasaha ta magana. Bayan wasu ‘yan ƙoƙari, Sanata Blair ya rasa ƙaimi da ƙarfin turawarsa na kafa Ranar Hutu ta Ƙasa. A cikin alaƙa kai tsaye da wannan tarihin, da kuma sakamakon da ke tattare da Ranar Hutu ta Ƙasa (Lahadi), za a iya sake duba tarihin rubuce-rubucen shawarar Ellen White.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Abin da ake samu cikin bitar gargadinta game da dokar Lahadi, abu ne mai tsanani kuma wanda aka fahimce shi ba daidai ba sosai a cikin Adventism na Laodiceya. A cikin mahallin bukatar kasancewa a wajen birane, inda a cikin nassin da aka ambata yanzu ta rubuta cewa, “to, a lokacin ne za a bar manyan birane, a matsayin shiri na barin ƙananan birane domin gidaje na keɓantattu a wurare masu nisa a cikin tsaunuka.” Ta koyar akai-akai cewa mutanen Allah suna bukatar su zauna a karkara, amma shawarwarinta a kan batun zaman karkara kafin 1888 suna sanya umarninta na barin birane a cikin mahallin cewa nan gaba kaɗan mutanen Allah za su bukaci su bar birane. Bayan 1888, a cikin rubutattun umarninta game da zaman karkara, ba ta taɓa kauce wa shawarar cewa ya kamata mu riga mun kasance a wajen birane ba.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Kudurorin Ranar Hutu ta Ƙasa ta Blair da suka bayyana a tarihi su ne “alamar” barin birane, kuma ko da yake kudurorin Blair sun rasa kuzarin da ya wajaba domin su cika wannan aiki, suka kuma ja da baya cikin duhun tarihi, an riga an ba da “alamar” guduwa. An ba da ita ne a alamar tarihi ta farkon kewaye, wadda Cestius ya kawo. Dokar Lahadi mai zuwa nan ba da daɗewa ba ana wakilta ta da kewayar Titus, kuma idan akwai wasu Adventist na Laodicea da har yanzu suke cikin birane sa’ad da wannan kewaye ya iso, za su mutu tare da mugaye.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Akwai lokuta biyu na annabci a kwanaki na ƙarshe. An rarrabe su da dokar Lahadi mai zuwa nan ba da daɗewa ba. Lokaci na farko shi ne shari’ar bincike ta masu rai a cikin Adventism na Laodicea, na biyun kuma shi ne shari’ar aiwatarwa a kan karuwar Roma. Ana ci gaba da misalta waɗannan lokuta biyu sau da yawa, domin a cikin waɗannan lokuta biyu ne ake cika misalin budurwai goma dalla-dalla kamar yadda yake ainihin harafi, kamar yadda ya kasance a tarihin Millerite. Lokacin jinkiri a cikin misalin shi ne lokacin jinkirin Habakkuk sura ta biyu, saboda haka lokuta biyu da muke dubawa su ma Habakkuk sura ta biyu ta misalta su. Misalin budurwai goma, da Habakkuk sura ta biyu, sun cika dalla-dalla kamar yadda yake ainihin harafi a tarihin Millerite, kuma sa’ad da hakan ya faru, Ezekiel sura ta goma sha biyu, aya ta ashirin da ɗaya zuwa ta ashirin da takwas, shi ma ya cika.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Ayoyi takwas na ƙarshe daga sura ta goma sha biyu ta Ezekiyel suna nuna wani lokaci sa’ad da “cikar kowane wahayi” za ta tabbata, a lokacin da Allah “ba zai ƙara jinkirta” wahayoyinsa ba. Waɗannan zamani biyu na tarihi da ake maimaitawa sau da yawa, waɗanda kuma suke bayyana shari’ar bincike ta masu rai a cikin Adventism na Laodicea, da shari’ar zartarwa a kan karuwar Taya, su ne zamanin annabci inda kowane wahayi da ke cikin Littafi Mai Tsarki ya kai ga cikarsa cikakkiya ta ƙarshe. A cikin wannan zamani ne ake kafar da dubu ɗari da arba’in da huɗu, kuma suna wakiltar rukunin da ba ya mutuwa, waɗanda kuma suke rayuwa har zuwa dawowar Almasihu. A sura ta ashirin da ɗaya ta Luka, Almasihu ya bayyana wata “alama” da take nuna lokacin da wannan tsara ta iso.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

A cikin tarihohi biyu da “alamar” gudu ta wakilta, kamar yadda Kristi ya bayyana dangane da abin ƙyama na hallaka, an nuna lokuta biyu, kuma farkonsu da ƙarshensu suna da “alama” a farkon lokacin da kuma “alamu” a ƙarshen. “Alamar” da Kristi ya bayyana a matsayin wakiltar tsara ta ƙarshe wadda za ta rayu har sai Ya zo cikin gajimare ita ce shaidar cewa yanzu muna cikin tsara ta ƙarshe a tarihin duniya.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

A cikin Luka sura ta ashirin da ɗaya, Yesu ya bayyana tarihin daga shekaru uku da rabi na takewar ƙasa da hallakar Urushalima ta zahiri daga shekara ta 66 zuwa shekara ta 70, har zuwa ƙarshen shekaru uku da rabi na takewar ƙasa ta Urushalima ta ruhaniya wadda ta fara a shekara ta 538 ta kuma ƙare a shekara ta 1798.

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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

Kuma sa’ad da kuka ga an kewaye Urushalima da rundunoni, to, ku sani hallakarta ta kusato. Sa’an nan, bari waɗanda suke cikin Yahudiya su gudu zuwa duwatsu; kuma bari waɗanda suke a tsakiyarta su fita; kuma kada waɗanda suke cikin ƙauyuka su shiga cikinta. Gama waɗannan su ne kwanakin ɗaukar fansa, domin a cika dukan abubuwan da aka rubuta. Amma kaito ga masu ciki, da masu shayarwa, a waɗannan kwanaki! gama za a yi babban tsanani a ƙasar, da fushi a kan wannan jama’a. Kuma za su fāɗi ta bakin takobi, kuma za a kai su bauta cikin dukan al’ummai; kuma al’ummai za su tattake Urushalima, har sai lokutan al’ummai sun cika. Luka 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

“Lokutan” da Al’ummai ke tattake Urushalima suna cikin jam’i ne, domin suna wakiltar tattakewar Urushalima ta zahiri wadda ta ƙare a shekara ta 70, da kuma tattakewar Urushalima ta ruhaniya wadda ta ƙare a 1798. Al’ummai suna wakiltar duka arna da kuma tsarin papanci, kuma waɗannan iko biyu ne batun wahayin da ke cikin tambayar Daniyel sura ta takwas, wadda take cewa, “Har yaushe?”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Sa’an nan na ji wani tsarkakke yana magana, sai wani tsarkakke ya ce wa wancan tsarkakken da yake magana, Har yaushe ne wahayin game da hadayar kullum, da laifin hallaka, da ba da Wuri Mai Tsarki da runduna su zama abin tattakewa ƙarƙashin ƙafa? Daniyel 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

“Lokutan Al’ummai” a Luka sura ta ashirin da ɗaya yana nufin shekaru dubu biyu da ɗari biyar da ashirin na azabar ramuwar Allah a kan masarautar arewa, wadda ta fara a 723 K.H.K. kuma ta ƙare a 1798. Shekarar 538 tana nuna lokacin da mutumin zunubi ya tsaya a wuri mai tsarki ya kuma yi shelar cewa shi Allah ne, ta haka ne aka raba wannan zamani gida biyu daidai, na shekaru dubu ɗaya da ɗari biyu da sittin kowanne. Zamanin na biyu na shekaru dubu ɗaya da ɗari biyu da sittin shi ne irin wannan tarihi ɗaya da aka nuna cewa ya ƙare a Luka sura ta ashirin da ɗaya, aya ta ashirin da huɗu, lokacin da “lokutan Al’ummai” suka cika. A cikin tarihin da Yesu yake bayyana wa almajiransa, aya ta ashirin da huɗu tana kai shaidar da aka ba almajiran zuwa ga “lokacin ƙarshe” a 1798. Daga nan Yesu ya fara bayyana “alamu” da suke da alaƙa da motsin Millerite.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

Kuma za a ga alamu a rana, da wata, da kuma taurari; kuma a duniya za a yi wahalar al’ummai, tare da ruɗani; teku da raƙuma suna ruri; zukatan mutane suna sume wa saboda tsoro, da kuma saboda jiran waɗannan abubuwan da suke zuwa bisa duniya: gama za a girgiza ikokin sammai. Sa’an nan kuma za su ga Ɗan mutum yana zuwa a cikin gajimare da iko da ɗaukaka mai girma. Kuma idan waɗannan abubuwa suka fara faruwa, to, ku ɗaga idanunku, ku kuma ɗaga kawunanku; gama fansarku tana gabatowa. Luka 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Yesu ya bayyana cewa, “za a yi alamu,” kuma Ya nuna su a matsayin alamu cikin rana da wata, da cikin taurari, da tsananin ƙuncin al’ummai, da girgizar ikokin sama, sa’an nan kuma Ɗan Mutum ya zo cikin gajimare. Dukan waɗannan “alamu” sun cika a tarihin Millerite.

“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

“Annabci ba wai kawai yana faɗin gaba game da irin yanayin zuwan Almasihu da manufarsa ba ne, amma yana kuma gabatar da alamomi waɗanda ta wurinsu mutane za su san sa’ad da ya kusato. Yesu ya ce: ‘Za a yi alamu a rana, da wata, da taurari.’ Luka 21:25. ‘Rana za ta duhunta, wata kuwa ba za ta ba da haskenta ba, taurarin sama kuma za su fāɗi, kuma ikon da suke cikin sammai za a girgiza. Sa’an nan kuma za su ga Ɗan mutum yana zuwa cikin gajimare da iko mai girma da ɗaukaka.’ Markus 13:24–26. Mai bayyana wahayin ya haka ya bayyana alama ta farko daga cikin alamomin da za su riga zuwan na biyu: ‘Aka yi babban girgizar ƙasa; rana kuma ta zama baƙa kamar tsumma ta gashin kai, wata kuma ta zama kamar jini.’ Ru’ya ta Yohanna 6:12.”

“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

“An ga waɗannan alamu kafin buɗewar ƙarni na goma sha tara. Cikin cikar wannan annabci kuwa, a cikin shekarar 1755, aka yi girgizar ƙasa mafi muni da aka taɓa rubutawa....”

“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

“Bayan shekaru ashirin da biyar sai alama ta gaba da aka ambata cikin annabcin ta bayyana—duhun rana da wata. Abin da ya sa wannan ya fi zama abin mamaki shi ne gaskiyar cewa an nuna lokacin cikar ta a sarari kuma tabbatacce. A cikin zancen Mai-ceto da almajiransa a kan Dutsen Zaitun, bayan ya kwatanta dogon zaman gwaji ga ikilisiya,—shekaru 1260 na tsanantawar paparoma, game da wadda ya yi alkawari cewa za a rage tsanani,—haka ya ambaci waɗansu abubuwa da za su riga zuwansa, kuma ya ƙayyade lokacin da za a ga na farkonsu: ‘A waɗannan kwanaki, bayan waccan tsanani, rana za ta duhunta, wata kuma ba zai ba da haskensa ba.’ Markus 13:24. Kwanaki 1260, wato shekaru, sun ƙare a 1798. Kusan kwata na ƙarni kafin wannan, tsanantawa ta kusan gushewa gaba ɗaya. Bisa ga kalmomin Kristi, bayan wannan tsanantawa, rana za ta duhunta. A ranar 19 ga Mayu, 1780, wannan annabcin ya cika....”

“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

“Almasihu ya umarci mutanensa su sa ido ga alamomin zuwansa, su kuma yi farin ciki sa’ad da za su ga alamun zuwan Sarkinsu. ‘Sa’ad da waɗannan abubuwa suka fara faruwa,’ in ji Shi, ‘sai ku ɗaga kai, ku kuma ɗaukaka kawunanku; gama fansarku tana gabatowa.’ Ya nuna wa mabiyansa itatuwan bazara da suke toho, ya ce: ‘Sa’ad da suka fara fitar da ganye, kuna gani, kuna kuma sani da kanku cewa rani ya kusa. Haka nan ku ma, sa’ad da kuka ga waɗannan abubuwa suna faruwa, ku sani cewa mulkin Allah ya kusa.’ Luka 21:28, 30, 31.” The Great Controversy, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Aiwatarwa sau uku na Roma uku ɗin nan tana nuna cewa, a cikin tattake Urushalima da Roma ta arna ta yi, sannan kuma da Roma ta papanci ta yi, an wakilta tattake Wuri Mai Tsarki da rundunar da Roma ta zamani ta yi da wani zamani na ko dai kwanaki dubu ɗari biyu da sittin (Roma ta arna), ko kuma shekaru annabci dubu ɗari biyu da sittin (Roma ta papanci). Kwanaki dubu ɗari biyu da sittin na alama (watanni arba’in da biyu) da suke bayyana lokacin tsananta wa amintattun mutanen Allah da Roma ta zamani za ta yi, za su kasance kowanne zamani da “alama” guda ɗaya tak wadda take bayyana lokacin gudun hijira ga amintattun mutanen wancan zamanin. Kowanne daga cikin waɗannan zamani uku yana ƙarewa da bayyanuwar “alamomi” da dama, ba “alama” guda ɗaya tak ba kamar yadda yake a farkon zamanin.

“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

“A tsakar dare ne Allah yake bayyanar da ikonsa domin ceton mutanensa. Rana ta bayyana, tana haskakawa da cikakken ƙarfinta. Alamu da abubuwan al’ajabi suna biyo baya cikin sauri da jere. Miyagu suna duban abin da yake faruwa da firgici da mamaki, alhali masu adalci suna kallonsa da farin ciki mai tsanani da natsuwa, a matsayin alamomin cetonsu. Kowane abu a cikin halitta yana kamar ya fita daga tafarkinsa. Koramu suna daina gudu. Baƙaƙen gizagizai masu nauyi suna tasowa suna kuma haɗuwa da juna da ƙarfi. A tsakiyar sama mai husuma akwai fili ɗaya sarai na ɗaukaka marar misaltuwa, daga inda muryar Allah take fitowa kamar ƙarar ruwaye masu yawa, tana cewa: ‘An gama.’ Ru’ya ta Yohanna 16:17.” The Great Controversy, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Lokacin hukuncin aiwatarwa a kan karuwar Romawa yana farawa da ɗaga tutar alama wadda ke nuna cewa sauran garken Allah da har yanzu yake cikin Babila ya kamata ya gudu. Wannan lokaci yana ƙarewa da “alamu da abubuwan al’ajabi.” Wannan lokaci yana farawa da “murya ta biyu” ta Ru’ya ta Yohanna sura ta goma sha takwas, kuma yana ƙarewa da muryar Allah. Hakika, murya ta farko da ta biyu na Ru’ya ta Yohanna sura ta goma sha takwas murya ce ta Almasihu. Murya ta farko tana bayyana farkon hukuncin bincike na cocin Adventist na Laodikiya mai rai, kuma murya ta biyu tana bayyana ƙarshen wannan lokaci, amma kuma tana nuna farkon hukuncin aiwatarwa a kan karuwar Romawa.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Cikakken tarihin yana ƙarƙashin mulkin makon da cikin sa Kristi ya tabbatar da alkawarin, kuma dokar Lahadi mai zuwa ba da daɗewa ba ana misalta ta a matsayin alamar hanya ta tsakiya kamar yadda gicciye ya misalta. Duka tarihohin suna ɗauke da hatimin Alfa da Omega, gama farkon da ƙarshen a kowane tarihin muryar Allah ce ke wakilta. Haka kuma suna wakiltar gaskiya, domin alamar hanya ta tsakiya ita ce tawayar dokar Lahadi, kuma an ƙirƙiri kalmar Ibraniyanci ta “gaskiya” da haruffa na farko, na goma sha uku, da na ƙarshe na baƙaƙen Ibraniyanci. Muryar farko ta Wahayi sura ta goma sha takwas muryar Kristi ce, muryar ƙarshe kuwa muryar Allah ce, kuma muryar da take a tsakiya, kasancewarta ita ma muryar Allah ce, ita ce kuma inda tawayen harafi na goma sha uku yake wakiltuwa ta wurin dabbar ƙasa mai “yin magana” kamar maciji, kamar yadda aka wakilta a Wahayi sura ta GOMA SHA UKU.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Tutar a dokar Lahadi mai zuwa ba da daɗewa ba tana wakiltar “alama” ta gudu ga masu aminci na Allah, amma tana kuma nuna cewa farkon lokacin annabci wanda yake ƙarewa da ɗaga tutar dole ne shi ma ya kasance da “alama.” Wannan “alama” ita ce abin da Yesu ya bayyana a matsayin hujja cewa tsara ta ƙarshe ta doron duniya ta iso. A Luka sura ta ashirin da ɗaya almajiran suka tambayi abin da Kristi yake nufi sa’ad da Ya bayyana cewa za a hallaka haikalin.

And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

Sai suka tambaye shi, suna cewa, Maigida, amma yaushe ne waɗannan abubuwa za su kasance? kuma wace alama ce za ta kasance sa’ad da waɗannan abubuwa za su faru? Luka 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Sa’an nan Yesu ya fara bayyana tarihin da ya kai ga shekara ta 70, lokacin da za a hallaka haikali da birnin; kuma ya ci gaba har zuwa aya ta ashirin da huɗu, inda Ya nuna lokacin da “lokutan” Al’ummai za su cika.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Kuma za su fāɗi ta bakin takobi, a kuma kai su bauta cikin dukan al’ummai; kuma al’ummai za su tattake Urushalima, har sai cikar zamanan al’ummai. Luka 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Ra’ayin cewa wannan aya tana nufin Urushalima ta zahiri ya samo asali ne daga wautar tauhidi ta Katolika da ake kira futurism, wadda take ɗaukar abin alama a zahiri, kuma take takaita cikar annabce-annabce ga ƙarshen duniya kaɗai. Harin da aka kai ga sahihin amfani da wannan aya ya kasance babban hari na Shaidan a duk tsawon karatun Sabon Alkawari. Urushalima ta zahiri ta daina kasancewa alamar Urushalima ta annabci a zamanin Almasihu, sa’ad da annabci na zahiri ya sauya amfani na ruhaniya. Wannan wahayi ya kasance babban koyarwa da manzo Bulus ya kafa. Taka Urushalima a ƙarƙashin ƙafa tana nuna shekaru dubu ɗaya da ɗari biyu da sittin na duhun papanci daga shekara ta 538 zuwa 1798.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Amma bar filin da yake a wajen haikalin, kada ka auna shi; gama an ba da shi ga al’ummai: kuma za su tattake tsattsarkan birnin har wata arba’in da biyu. Ru’ya ta Yohanna 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Urushalima ta annabci ta daina kasancewa alamar birnin zaɓaɓɓe a kan gicciye.

“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

“Mutane nawa ne suke jin cewa zai zama abu mai kyau su taka ƙasar tsohuwar Urushalima, kuma bangaskiyarsu za ta ƙwarai ƙarfafa ta wurin ziyartar wuraren rayuwa da mutuwar Mai Ceto! Amma tsohuwar Urushalima ba za ta taɓa zama wuri mai tsarki ba sai an tsarkake ta da wutar tacewa daga sama.” Review and Herald, Yuni 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Da zarar Yesu ya kai almajiran zuwa lokacin ƙarshe a shekara ta 1798 a aya ta ashirin da huɗu, sai kuma Ya gabatar da lokacin Millerite, lokacin da shelar mala’ika na fari ta shigo cikin tarihi.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

Za a kuwa ga alamu a cikin rana, da wata, da taurari; kuma a bisa duniya za a sami ƙuncin al’ummai, tare da ruɗewa; teku da raƙuman ruwa suna ruri; zukatan mutane suna suma saboda tsoro, da kuma saboda jiran abubuwan da suke zuwa bisa duniya: gama za a girgiza ikokin sammai. Sa’an nan kuma za su ga Ɗan Mutum yana zuwa cikin gajimare da iko da ɗaukaka mai girma. Kuma sa’ad da waɗannan abubuwa suka fara faruwa, sai ku ɗaga kai, ku kuma ɗaga kawunanku; gama fansarku ta yi kusa. Luka 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Alamomin da suka gabatar da tarihin Millerite sun cika daidai da ikon Kalmar Allah wanda ba ya taɓa kasawa.

“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

“Alamomin da suke cikin rana, wata, da taurari sun cika.” Review and Herald, 22 Nuwamba, 1906.

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

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

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“A ranar 16 ga Disamba, 1848, Ubangiji ya ba ni wahayi game da girgizar ikon sama. Na ga cewa sa’ad da Ubangiji ya ce ‘sama,’ wajen ba da alamu da Matta, Markus, da Luka suka rubuta, yana nufin sama ne, kuma sa’ad da ya ce ‘ƙasa’ yana nufin ƙasa ne. Ikon sama su ne rana, wata, da taurari. Su ne suke mulki a cikin sammai. Ikon ƙasa kuwa su ne waɗanda suke mulki a kan ƙasa. Za a girgiza ikon sama da muryar Allah. Sa’an nan kuma rana, wata, da taurari za a motsa su daga wurarensu. Ba za su shuɗe ba, amma za a girgiza su da muryar Allah.”

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Gizagizai masu duhu da nauyi suka taso suka yi karo da juna. Sararin sama ya rabu ya kuma birgima ya ja baya; sa’an nan muka iya dubawa sama ta cikin buɗaɗɗen sarari a cikin Orion, inda muryar Allah ta fito. Birni Mai Tsarki zai sauko ta wannan buɗaɗɗen sarari. Na ga cewa yanzu ana girgiza ikon duniya, kuma abubuwa suna faruwa bisa tsari. Yaƙi, da jita-jitar yaƙi, takobi, yunwa, da annoba su ne na farko da za su girgiza ikon duniya; sa’an nan muryar Allah za ta girgiza rana, wata, da taurari, har ma da wannan duniya. Na ga cewa girgizar ikon da ke Turai ba ita ba ce, kamar yadda waɗansu ke koyarwa, girgizar ikon sammai ba ce, amma girgizar al’ummai masu fushi ce.” Early Writings, 41.