At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.

A Panium, wato Kaisariya Filibbi, wanda yake ayoyi goma sha uku zuwa goma sha biyar a cikin sura ta goma sha ɗaya na littafin Daniyel, wanda shi ne tarihin da ƙahonin Jamhuriyya da Furotesta suke cika asirin kasancewa na takwas wanda yake daga cikin bakwai, wanda shi ne tarihin da Hatimin Allah ake bugawa har abada a kan mutum dubu ɗari da arba’in da huɗu, da kuma tarihin isowar saƙon Kukan Tsakar Dare, Almasihu ya ba mutanensa na kwanaki na ƙarshe alkawari.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

Ni ma ina ce maka, Kai ne Bitrus, kuma a kan wannan dutse zan gina Ikilisiyata; ƙofofin jahannama kuwa ba za su rinjaye ta ba. Kuma zan ba ka mabuɗan mulkin sama: kuma duk abin da za ka ɗaure a duniya za a ɗaure shi a sama: kuma duk abin da za ka kwance a duniya za a kwance shi a sama. Matiyu 16:18, 19.

The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.

Lokacin hatimcewa wanda ya fara a ranar 11 ga Satumba, 2001, sa’ad da aka rushe manyan gine-ginen Birnin New York, wanda kuma ya ƙare a dokar Lahadi mai zuwa ba da daɗewa ba, Alfa da Omega ne ya tsara shi. Sashe na ƙarshe-ƙwarai na wannan lokaci yana maimaita sashe na farko-ƙwarai na lokacin. A ranar 11 ga Satumba, 2001 Ubangiji ya ja mutanensa ya mayar da su ga tsofaffin hanyoyi, inda, a cikin wasu gaskiyoyi, suka gano “sau bakwai,” kamar yadda aka same shi a kwanakin sarki Yosiya. Sa’an nan ruwan sama na ƙarshe ya fara yayyafa, kuma aka fara aikin gwaji wanda ya haifar da rabuwa tsakanin rukuni biyu na masu sujada.

In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.

Cikin cikar Habakkuk sura ta biyu an gano jadawalai masu tsarki guda biyu, suka kuma zama alamar wannan zamani na tarihi. Haka kuma, daidai da muhimmanci, “muhawarar” Habakkuk sura ta biyu ta fara, tsakanin tsarin koyarwa na layi bisa layi, wanda shi ne tsarin ruwan sama na ƙarshe, a gāba da tsarin koyarwar Furotesta mai ridda wanda Adventism ya kasance yana ci gaba da ɗauka tun daga farkon tawaye na 1863.

Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.

Yesu ya yi alkawarin cewa zai ba mutanensa na kwanaki na ƙarshe “makullan mulkin sama,” kuma da yin haka, yana nufin sahihiyar hanyar binciken Littafi Mai Tsarki, wadda take ɗauke da muhimman makullan annabci da ake bukata domin gane, tabbatar da kuma shelar saƙon Kukar Tsakar Dare da Babbar Kira.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Waɗanda suke tarayya da Allah suna tafiya cikin hasken Ranar Adalci. Ba sa wulakanta Mai-fansarsu ta wajen ɓata hanyarsu a gaban Allah. Haske na sama yana haskakawa a kansu. Yayin da suke kusantar ƙarshen tarihin wannan duniya, saninsu game da Almasihu, da annabce-annabcen da suka shafe shi, yana ƙaruwa ƙwarai. Suna da daraja marar iyaka a gaban Allah; gama suna cikin haɗin kai da Ɗansa. A gare su maganar Allah tana da kyau da ƙayatarwa fiye da misali. Suna ganin muhimmancinta. Ana buɗe musu gaskiya. Koyarwar zama cikin jiki tana lullube da taushin haske mai annuri. Suna ganin cewa Nassi shi ne maɓallin da ke buɗe dukan asirai, yana kuma warware dukan matsaloli. Waɗanda ba su yarda su karɓi haske su yi tafiya cikin haske ba, ba za su iya fahimtar asirin ibada ba, amma waɗanda ba su yi jinkirin ɗaukar gicciye su bi Yesu ba, za su ga haske cikin hasken Allah.” The Southern Watchman, Afrilu 4, 1905.

Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.

Waɗanda Bitrus yake wakilta, waɗanda su ne dubu ɗari da arba'in da huɗu, su ne waɗanda suka karɓi saƙon Laodikiya wanda ya iso a ranar 11 ga Satumba, 2001, wanda yanzu ake maimaita shi tun daga Yuli, 2023. Saƙon Laodikiya wanda ya iso a 1856 shi ne ƙarin sani na “lokatai bakwai,” kuma sa’ad da Almasihu ya tattara ƙasusuwan matattu wuri guda, sa’an nan kuma ya kawo su ga rai, suna sauyawa daga motsin Laodikiya na mala’ika na uku zuwa motsin Filadelfiya na dubu ɗari da arba'in da huɗu. Ana kawo wannan sauyi ne ta wurin Maganar Almasihu, gama an tsarkake su ta wurin Maganarsa, kuma Maganarsa ita ce “gaskiya,” kuma Maganarsa ita ce “mabuɗin” da ke buɗe Maganarsa.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.

Kuma ka rubuta wa mala’ikan ikkilisiyar da ke Filadelfiya cewa; Ga abin da Mai Tsarki yake cewa, Mai Gaskiya, mai riƙe da maɓallin Dawuda, wanda yake buɗewa kuma babu wanda zai rufe; kuma yake rufewa kuma babu wanda zai buɗe; Na san ayyukanka: ga shi, na sa a gabanka ƙofa buɗe, kuma babu wanda zai iya rufe ta: gama kana da ɗan ƙarfi kaɗan, ka kiyaye maganata, kuma ba ka yi musun sunana ba. Ru’ya ta Yohanna 3:7–8.

The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.

Hanyar “layi bisa layi” ita ce mabuɗin da Kristi ya yi wa mutanenSa na kwanaki na ƙarshe alkawari a yaƙin da ake yi a “ƙofofi”. “Ƙofa” coci ce.

And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.

Sai Yakubu ya farka daga barcinsa, ya ce, Hakika Ubangiji yana a wannan wuri; ni kuwa ban sani ba. Sai tsoro ya kama shi, ya ce, Wannan wuri mai ban tsoro ne ƙwarai! ba wani abu ba ne face gidan Allah, wannan kuwa ƙofar sama ce. Farawa 28:16, 17.

The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.

Yaƙin da ake yi a ƙofofi yana wakiltar yaƙe-yaƙen addini da suke faruwa tsakanin gaskiya da kuskure, kuma kuskuren addinin Girka shi ne ƙofar jahannama, haka kuma addinin Adventism na Laodiceya mai ridda ma ƙofa ce. Ƙofar Adventist ta Laodiceya tana wakiltar wurin da muhawarar Habakkuk take cika.

In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14

A wannan rana Ubangijin runduna zai zama kambin ɗaukaka, da rawanin kyau, ga ragowar mutanensa, kuma ruhun shari’a ga wanda yake zama domin yanke hukunci, da ƙarfi ga waɗanda suke mayar da yaƙi zuwa ƙofa. Amma su ma sun yi kuskure ta wurin ruwan inabi, kuma ta wurin abin sha mai ƙarfi sun kauce daga hanya; firist da annabi sun yi kuskure ta wurin abin sha mai ƙarfi, ruwan inabi ya cinye su, sun kauce daga hanya ta wurin abin sha mai ƙarfi; suna yin kuskure cikin wahayi, suna tuntube cikin shari’a. Gama dukan tebura sun cika da aman yi da ƙazanta, har babu wani wuri mai tsabta. Wa zai koya wa sani? wa kuma zai sa ya fahimci koyarwa? waɗanda aka yaye daga nono, aka kuma janye daga ƙirji. Gama umarni dole ne ya kasance bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can. Gama da leɓuna masu tangal-tangal da wani harshe dabam zai yi magana da wannan jama’a. Waɗanda ya ce musu, “Wannan ce hutu wadda za ku sa mai gajiya ya huta da ita; wannan kuma ita ce wartsakewa”; duk da haka ba su yarda su ji ba. Amma maganar Ubangiji ta kasance a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a karya su, a tarko su, a kama su. Saboda haka ku ji maganar Ubangiji, ku maza masu ba’a, masu mulkin wannan jama’a da take cikin Urushalima. Ishaya 28:5-14

The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.

Makullan mulkin sama kalmomin Nassosi ne, waɗanda Kalma ya ba mutanen Allah na kwanaki na ƙarshe.

“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.

“Akwai gaskiyoyi a cikin Kalmar da, kamar jijiyoyin ma’adanin tamani, suke ɓoye a ƙarƙashin saman ƙasa. Ana gano taskar da aka ɓoye ne yayin da ake nemanta, kamar yadda mai hako ma’adinai yake neman zinariya da azurfa. Shaidar gaskiyar Kalmar Allah tana cikin Kalmar kanta. Nassi shi ne mabuɗin da yake buɗe Nassi. Ma’anar zurfi ta gaskiyoyin da ke cikin Kalmar Allah Ruhunsa ne yake bayyana wa tunaninmu.”

“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.

“Littafi Mai Tsarki shi ne babban littafin darasi ga ɗaliban makarantu na mu. Yana koyar da dukan nufin Allah game da ’ya’ya maza da ’ya’ya mata na Adamu. Shi ne ƙa’idar rayuwa, yana koya mana game da halin da dole ne mu gina domin rayuwa mai zuwa. Ba mu bukatar dusasshen hasken al’ada domin a sa Nassosi su zama masu ganewa. Daidai ne mu ɗauka cewa rana ta tsakar rana tana bukatar ƙyalƙyalin hasken tocilar duniya domin a ƙara mata ɗaukaka. Maganganun firist da malami ba a bukatarsu domin su ceci mutane daga kuskure. Waɗanda suke neman shawara ga Maganar Allah za su sami haske. A cikin Littafi Mai Tsarki an bayyana kowane aiki sarai. Kowane darasi da aka bayar mai ganewa ne. Kowane darasi yana bayyana mana Uba da Ɗa. Maganar tana da ikon sa kowa ya zama mai hikima zuwa ga ceto. A cikin Maganar an bayyana kimiyyar ceto sarai. Ku binciki Nassosi, gama su ne muryar Allah tana magana da rai.” Testimonies, juzu’i na 8, 157.

The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.

Makullan da Almasihu ya ba cocin kwanaki na ƙarshe suna da wannan iko ɗaya da suke da shi sa’ad da aka ba Bitrus su.

“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’

“Bitrus ya bayyana gaskiyar da ita ce tushen bangaskiyar ikilisiya, kuma Yesu yanzu ya girmama shi a matsayin wakilin dukan taron masu bi. Ya ce, ‘Zan ba ka makullan mulkin sama: kuma duk abin da za ka ɗaure a duniya, za a ɗaure shi a sama: kuma duk abin da za ka kwance a duniya, za a kwance shi a sama.’”

“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.

“‘Makullan mulkin sama’ su ne kalmomin Almasihu. Dukan kalmomin Nassi Mai Tsarki nasa ne, kuma an haɗa su a nan. Waɗannan kalmomi suna da ikon buɗe sama da kuma rufe ta. Suna bayyana sharuɗɗan da bisa gare su ake karɓar mutane ko a ƙi su. Haka nan aikin waɗanda suke wa’azin maganar Allah ƙamshi ne na rai zuwa rai ko na mutuwa zuwa mutuwa. Nasu aiki ne mai nauyin sakamako na har abada.” The Desire of Ages, 413.

The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.

Ikon da ake bayyanawa ta wurin kalmominsa, sa’ad da aka sanya shi a hannun mutane, yana dogara ne a kan ƙa’idodin da aka bayyana a cikin maganarsa. Mafi sauƙi watakila, kuma watakila mafi zurfi, shi ne cewa ana tabbatar da gaskiya bisa ga shaidar mutum biyu.

“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.

“Wani mugun abu mai tsanani kuma da ya taso a cikin ikkilisiya shi ne na ’yan’uwa suna kai ƙara a kotu a kan juna. An riga an tanada wadatacciyar hanya domin sasanta rikice-rikice a tsakanin masu bi. Kristi da kansa ya ba da bayyananniyar koyarwa game da yadda ya kamata a warware irin waɗannan al’amura. ‘In ɗan’uwanka ya yi maka laifi,’ in ji shawarar da Mai-ceto ya bayar, ‘je ka faɗa masa laifinsa tsakaninka da shi kaɗai: in ya saurare ka, ka sami ɗan’uwanka. Amma in bai saurare ka ba, sai ka ɗauki mutum ɗaya ko biyu tare da kai, domin a bakin shaidu biyu ko uku a tabbatar da kowace magana. Kuma in ya ƙi sauraron su, ka faɗa wa ikkilisiya: amma in ya ƙi sauraron ikkilisiya, to, ya zama a gare ka kamar arne da kuma mai karɓar haraji. Hakika ina gaya muku, Duk abin da kuka ɗaure a duniya za a ɗaure shi a sama: kuma duk abin da kuka warware a duniya za a warware shi a sama.’ Matta 18:15–18.” Ayyukan Manzanni, 304.

There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.

Aƙalla akwai shaidu uku na yanayi na ƙasa da ke ba da shaida game da lokacin da ake hatimce dubu ɗari da arba’in da huɗu a lokacin Kiran Tsakar Dare. Da yake muna tuna gaskiyar cewa, a lokacin kiran tsakar dare, ya riga ya yi latti a sami mai, muna ganin shaidar yanayin ƙasa ta taron sansani na Exeter tana ba da misali na wurin da ake hatimce mutanen Allah na kwanaki na ƙarshe, kuma muna ganin wannan gaskiya tana wakilta ta hanyar yanayin ƙasar Kaisariya Filibbi, haka kuma ta wurin shaidar yaƙin Panium, a ayoyi na goma sha uku zuwa goma sha biyar na sura ta goma sha ɗaya ta littafin Daniyel. Wataƙila akwai ɗan rashin daidaito a kira waɗannan shaidu ukun shaidu na yanayi na ƙasa, amma ina amfani da wannan kalma ne domin tabbatacce yanayin ƙasa wani ɓangare ne na muhalli a Exeter da Kaisariya Filibbi. Yesu ya sanya Bitrus cikin yanayin ƙasa na annabci da dubu ɗari da arba’in da huɗu suke tsintar kansu a ciki a kwanaki na ƙarshe. Sa’an nan kuma Ya ba da umarni.

And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.

Kuma zan ba ka makullan mulkin sama: kuma duk abin da za ka ɗaure a bisa duniya za a ɗaure shi a sama: kuma duk abin da za ka kwance a bisa duniya za a kwance shi a sama. Sa'an nan ya yi wa almajiransa umarni cewa kada su gaya wa kowa cewa shi ne Yesu Almasihu. Tun daga wannan lokaci Yesu ya fara nuna wa almajiransa yadda ya wajaba ya tafi Urushalima, ya sha wahala da yawa daga dattawa da manyan firistoci da marubuta, kuma a kashe shi, kuma a tashe shi a rana ta uku. Sa'an nan Bitrus ya ja shi gefe, ya fara tsawata masa, yana cewa, Ubangiji, Allah ya kiyaye; wannan ba zai same ka ba. Amma ya juya, ya ce wa Bitrus, Ka koma bayana, Shaiɗan: kai abin tuntuɓe ne a gare ni: gama ba ka kula da abubuwan Allah, sai dai na mutane. Matiyu 16:19–23.

The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.

Kalmar “Exeter” sunan wani birni ne a Devon, Ingila. Ana iya gano asalin kalmar zuwa Tsohon Turanci, inda aka san ta da “Exanceaster” ko “Execestre.” Ana ɗauka cewa sunan ya samo asali ne daga kalmomin Tsohon Turanci “Exe” (yana nufin Kogin Exe, wanda birnin yake a kansa) da “ceaster” (ma’ana “ganuwar Romawa” ko “birni mai katanga”). Saboda haka, “Exeter” na nufin ko dai “ganuwar da take kan Kogin Exe,” ko “birni mai katanga a bakin Kogin Exe.” Yanayin ƙasar da yake da alaƙa da zuwan da cikar Kukan Tsakar Dare a tarihin Millerite yana nuna wani wuri inda akwai ruwa, yana wakiltar zubowar Ruhu Mai Tsarki, da kuma wani matsayi inda Allah yake tashe runduna domin ta shelanta saƙon ga duniya, wanda ’Yar’uwa White ta sanar da mu ya tafi kamar “igiyar ruwa mai ƙarfi.” Igiyar ruwa mai ƙarfi ba kawai ruwan kogi ba ne, ruwa ne da aka ba shi iko sosai.

Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.

Tarihin Millerite cikar misalin budurwai goma ne, kuma sa’ad da aka kai dubu ɗari da arba’in da huɗu zuwa ƙarshen lokacin hatimci, za su maimaita muhimman alamomin hanya da aka bayyana a farkon lokacin hatimcin, har ila yau da tarihin taron zangon Exeter. Wani mala’ika zai sauko da saƙon gwaji wanda wajibi ne a ci. Wannan saƙon zai kai ga tubalan tushe, kuma zai fuskantar da rukunai biyu da “sau bakwai,” na Littafin Firistoci ashirin da shida. Zai ƙunshi Wahayin Yesu Almasihu, wanda Bitrus ya wakilta a matsayin karɓar cewa an shafe Yesu a matsayin Almasihu, sa’ad da alamar allahntaka ta sauko cikin siffar kurciya, tana wakiltar 11 ga Satumba, 2001. Zai ƙunshi fahimtar cewa Yesu Ɗan Allah ne na allahntaka, kuma haka kuma cewa ta wurin Yesu ya ɗauki jikin ɗan Adam na faɗuwa a kan zatinsa na allahntaka, Shi ma Ɗan mutum ne.

These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.

Waɗannan gaskiyoyi za su haifar da rukuni biyu na masu sujada, kamar yadda suka yi bayan 11 ga Satumba, 2001. An wakilci waɗannan rukuni biyu a taron zangon Exeter, gama a wannan taron zango an kafa wani tanti daga wata ƙungiya daga Watertown, waɗanda suka ƙi saƙon Kukan Tsakar Dare kamar yadda aka gabatar ta bakin Samuel Snow. Suka gudanar da tarurrukan ƙarya da suka kasance masu tsananin hayaniya da motsin rai har shugabannin tarurrukan Snow suka je wurinsu suka sanar da su su kwantar da hankali. A taron zangon an bayyana rukuni biyu, kuma dukkansu suna iƙirarin cewa suna da alaƙa da ruwa, amma ɗaya na jabu ne kuma yana wakiltar wawaye waɗanda ba su da mai. Ƙungiyar da ke cikin tantin Exeter ita ce rundunar da ta kasance birni, wadda kuma ta kasance kagara, gama suna ba da alamar matattun ƙasusuwan busassu na Ezekiyel waɗanda ake tā da su su zama runduna mai girma ta wurin saƙon Kukan Tsakar Dare.

In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”

A cikin tarihin da aka bayyana waɗannan rukuni biyu, Bitrus ya wakilci duka rukunan biyu. Furcinsa da ya nuna Yesu a matsayin Almasihu, Ɗan Allah, an haifar da shi ne ta wurin wahayi na Ruhu Mai Tsarki, gama Almasihu ya faɗa masa sarai cewa, “Jiki da jini ba su bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama.” Sa’an nan da Yesu ya sanar da almajiran game da gicciye, Bitrus, yana rasa tasirin Ruhu Mai Tsarki a wannan lokacin, ya kama Almasihu, “ya fara tsawata masa, yana cewa, Allah ya kiyaye, Ubangiji: wannan ba zai same ka ba. Amma ya juya, ya ce wa Bitrus, Ka koma bayana, Shaidan: kai abin tuntuɓe ne a gare ni: gama ba ka kula da abubuwan Allah ba, sai dai na mutane.”

The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Fashewar motsin zuciyar Bitrus ya yi daidai da ibadar motsin rai da take faruwa a cikin tantin Watertown sa’ad da Samuel Snow yake gabatar da saƙon Kukan Tsakar Dare. A wannan matakin Bitrus yana wakiltar waɗanda suke ’yan takara don kasancewa cikin mutum dubu ɗari da arba’in da huɗu. Waɗannan ’yan takarar suna wakiltar wani rukuni da yake da mai, wato Ruhu Mai Tsarki, kuma shi ne saƙon kuma shi ne hali; wani rukuni kuma ba shi da mai. A yanayin Kaisariya Filibbi, Kristi ya fara bayyana “cewa dole ne ya tafi Urushalima, ya sha wahala abubuwa masu yawa daga dattawa da manyan firistoci da marubuta, kuma a kashe shi, kuma a tashe shi a rana ta uku.”

The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”

Baƙin cikin almajiran sa’ad da waɗannan al’amura suka cika a zahiri a kan gicciye shi ne tarihin da ’Yar’uwa White ta yi amfani da shi domin kwatanta baƙin cikin ranar 22 ga Oktoba, 1844, da kuma baƙin cikin Ibraniyawa a haye Tekun Bahar Maliya, sa’ad da rundunar Fir’auna take matsowa a kansu, ruwan tekun kuma yana gabansu. Dukan waɗannan shaidu suna bayyana dokar Lahadi mai zuwa nan ba da jimawa ba, kuma wahayin ayoyi goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya yana ba da shaidar abubuwan da suke kaiwa ga wannan dokar Lahadi. A yin haka kuma suna wakiltar “ɓangaren annabcin Daniyel da ya shafi kwanakin ƙarshe.”

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a maƙala ta gaba.

“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:

“Bincike mai zurfi game da siffofi da cikar siffofinsu ya kai ga lura cewa gicciye Almasihu ya faru ne a daidai ranar cikin zagayowar bukukuwan shekara da aka ba Isra’ila wadda ake yanka ɗan ragon Idin Ƙetarewa. Ashe, tsarkake Wuri Mai Tsarki wanda aka misalta a Ranar Kafara—wadda take faɗowa a rana ta goma ga wata na bakwai—ba zai kuma faru a daidai ranar cikin shekara da ake bikin ta a cikin misalin ba? (dubi The Great Controversy, 399). Wannan, bisa ga sahihin lissafin lokaci na Musa, zai zama 22 ga Oktoba. A farkon watan Agusta, 1844, a wani taron sansani a Exeter, New Hampshire, an gabatar da wannan ra’ayi kuma aka amince da shi a matsayin ranar cikar annabcin kwanaki 2300. Misalin budurwai goma a Matiyu 25:1–13 ya ɗauki muhimmanci na musamman—jinkirin ango, jira da barcin waɗanda suke jiran aure, kiran tsakar dare, rufe ƙofa, da sauransu. Saƙon cewa Almasihu yana zuwa a ranar 22 ga Oktoba ya zama sananne da suna ‘kiran tsakar dare.’ ‘An yi shelar “kiran tsakar dare,”’ in ji Ellen White, ‘ta dubban masu bi.’ Ta ƙara da cewa:

“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’

“‘Kamar igiyar ruwa mai ƙarfi, motsin [na watan bakwai] ya mamaye ƙasar. Daga birni zuwa birni, daga ƙauye zuwa ƙauye, har ma zuwa wurare masu nisa na karkara ya shiga, har sai mutanen Allah masu jira suka tashi gaba ɗaya.—The Great Controversy, 400.’

“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:

“Gudun saƙon yaɗuwarsa an bayyana shi ta marubutan da L. E. Froom ya kawo:

“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.

“‘Bates ya bar rubutaccen shaida cewa saƙon Exeter “ya yi ta shawagi kamar a kan fikafikan iska.” Maza da mata suka yi gaggawa ta jirgin ƙasa da ta ruwa, ta keken dakon fasinja da kan doki, ɗauke da ɗaurin littattafai da takardu, suna rarraba su “da yalwa kamar ganyen damina.” White ya ce, “Aikin da ke gabanmu shi ne mu yi sauri zuwa kowane sashe na wancan fage mai faɗi, mu busa ƙararrawa, mu tashe masu barci.” Kuma Wellcome ya ƙara da cewa wannan motsi ya ɓarke kamar ruwayen madatsar ruwa da aka sake. Gonakin hatsi da suka nuna an bar su a tsaye ba tare da an girbe su ba, kuma cikakkun dankalin turawa an bar su a ƙasa ba tare da an tone su ba. Zuwan Ubangiji ya yi kusa. Yanzu babu lokaci domin irin waɗannan al’amuran duniya.—The Prophetic Faith of Our Fathers, Vol. IV, sh. 816.

“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:

“A matsayin mai shaida da idonta da kuma mai shiga cikin wannan motsi, Ellen White ta bayyana halin aikin da ke ƙaruwa cikin sauri:”

“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….

“‘Masu bi sun ga an kawar da shakkarsu da rudaninsu, kuma bege da ƙarfin zuciya suka raya zukatansu. Aikin ya kuɓuta daga waɗannan matsananciyar halaye waɗanda a kullum ake bayyanawa sa’ad da akwai ɗumamar motsin mutum ba tare da ikon sarrafawar Kalma da Ruhun Allah ba…. Ya ɗauke da siffofin da ke nuna aikin Allah a kowane zamani. An sami kaɗan daga cikin farin ciki na murna mai cike da zafin ɗoki, sai dai a maimakonsa zurfin binciken zuciya, furcin zunubi, da kuma watsi da duniya. Shiryawa domin saduwa da Ubangiji shi ne nauyin rayuka masu tsananin azaba….

“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’

“‘Daga cikin dukan manyan ƙungiyoyin addini tun zamanin manzanni, babu wanda ya fi wannan na kaka ta shekara ta 1844 kuɓuta daga ajizancin ɗan adam da dabarun Shaiɗan. Har yanzu ma, bayan shudewar shekaru masu yawa [1888], dukan waɗanda suka yi tarayya a cikin wannan motsi kuma suka tsaya da ƙarfi a kan dandamalin gaskiya har yanzu suna jin tsattsarkan tasirin wancan aikin mai albarka kuma suna ba da shaida cewa daga Allah yake.—Ibid., 400, 401.’”

“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.

“Duk da shaidun wani aiki da yake mamaye ƙasar yana kuma jawo dubbai su shiga cikin tarayyar zuwan Almasihu na Biyu, tare da kusan ministoci ɗari biyu daga coci-coci dabam-dabam suna haɗuwa wajen yaɗa saƙon, [Duba C. M. Maxwell, Tell it to the world, shaf. 19, 20.] duk da haka coci-cocin Furotesta gaba ɗaya sun ƙi yarda da shi, suka kuma yi amfani da kowace hanya da take cikin ikon su domin hana bangaskiyar zuwan Kristi nan ba da daɗewa ba ta bazu. Ba wanda ya yi ƙarfin halin ambatar bege na zuwan Yesu nan ba da daɗewa ba a cikin hidimar coci, amma ga waɗanda suke jiran aukuwar wannan al’amari, lamarin ya kasance dabam ƙwarai.”

“Ellen White told what it was like:

“Ellen White ta bayyana yadda abin ya kasance:

“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….

“‘Kowane lokaci ya kasance kamar mai daraja ne ƙwarai da gaske, kuma mai muhimmanci matuƙa a gare ni. Na ji cewa muna yin aiki ne domin madawwami, kuma cewa marasa kula da marasa sha’awa suna cikin haɗari mafi girma. Bangaskiyata ba ta da wani duhu, kuma na karɓi alkawura masu daraja na Yesu a kaina….

“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.

“‘Da himmatuwar binciken zukata da ikirari cikin tawali’u muka iso, cikin addu’a, ga lokacin da ake tsammani. Kowace safiya muna jin cewa aikinmu na farko shi ne mu tabbatar da hujjar cewa rayuwarmu tana daidai a gaban Allah. Mun gane cewa idan ba ma ci gaba cikin tsarki, tabbas za mu ja da baya. Ƙaunarmu da kulawarmu ga juna suka ƙaru; mun yi addu’a sosai tare da juna da kuma domin juna.

“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.

“‘Mun taru a cikin gonakin itatuwa da kurmin bishiyoyi domin mu yi tarayya da Allah kuma mu miƙa roƙe-roƙenmu gare Shi, muna jin kasancewarsa a sarari fiye da dā sa’ad da ayyukansa na halitta suka kewaye mu. Farin cikin ceto ya fi zama dole a gare mu fiye da abincinmu da abin shanmu. Idan gizagizai suka duhunta tunaninmu, ba mu yi ƙarfin halin hutawa ko barci ba sai an kore su ta wurin sanin cewa Ubangiji ya karɓe mu.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, juzu’i na 1, 51, 52.