In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

A sura ta goma na Ru’ya ta Yohanna, inda aka wakilta tarihin saƙonnin mala’ika na fari da na biyu, an gaya wa Yohanna tun da wuri, a matsayin alamar mutanen Allah na kwanaki na ƙarshe, cewa za a yi wani babban baƙin ciki a cikin tarihin da yake wakilta ta alama; kuma wannan babban baƙin ciki shi ne ɓangaren tarihin mala’ika na fari da na biyu da aka hatimce daga fahimtar Millerites, domin a gwada bangaskiyarsu.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

Sai muryar da na ji daga sama ta sāke yi mini magana, tana cewa, Ka tafi ka karɓi ƙaramin littafin nan da yake buɗe a hannun mala’ikan nan mai tsaye a kan teku da kuma a kan ƙasa. Sai na tafi wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin. Sai ya ce mini, Ka karɓe shi, ka cinye shi gaba ɗaya; zai sa cikinka ya yi ɗaci, amma a bakinka zai zama mai zaƙi kamar zuma. Sai na karɓi ƙaramin littafin daga hannun mala’ikan, na cinye shi; kuwa a bakina yana da zaƙi kamar zuma; amma da zarar na cinye shi, cikina ya yi ɗaci. Ru’ya ta Yohanna 10:8–10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

A aya ta goma, Yohanna yana wakiltar tarihin daga 11 ga Agusta, 1840, lokacin da mala’ikan mai ƙarfi ya sauko da ƙaramin littafi a hannunsa, har zuwa Babban Cizon Rai a ranar 22 ga Oktoba, 1844. Kafin ya wakilci wannan tarihin ta hanyar alama, an gaya masa ta wurin “muryar da” ya “ji daga sama” tana sanar da shi cewa idan ya ci ƙaramin littafin, “zai sa cikinka ya yi ɗaci, amma a bakinka zai yi zaƙi kamar zuma.” Wannan ɗacin cizon rai shi ne abin da ya gwada bangaskiyar Millerites, kuma bai fi dacewa a gare su su san game da wannan cizon rai ba kafin ya iso; amma Yohanna yana wakiltar mutanen kwanaki na ƙarshe waɗanda ake bukata su san gaskiyar al’amuran da suke da alaƙa da fayyace abubuwan da suka faru, waɗanda su ne tarihin saƙon mala’ika na fari da na biyu.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the Seven Thunders also represent, “future events which will be disclosed in their order.”

Wannan tsattsarkan tarihin yana nuna cewa za a kawo gwaji a kan mutanen kwanakin ƙarshe, kuma zai zama gwaji da aka gina a kan wani abu wanda bai fi dacewa su fahimce shi tun kafin gwajin ba; duk da haka, ba shi ne ainihin irin ƙwarewar Millerites ba, ko da yake ya yi daidai ƙwarai da tsarin abubuwan da mala’ika na fari da na biyu suka wakilta, gama Bakwai Tsawa su ma suna wakiltar, “abubuwa masu zuwa da za a bayyana bisa tsarinsu.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Ko da yake ana bukatar su san tarihin tushe na Millerites, mutanen Allah na kwanaki na ƙarshe za su cika irin wannan jerin al’amura kamar na Millerites; amma abin da ya gwada Millerites, wanda ya fi alheri gare su kada su sani tun da wuri, zai kasance gwaji dabam, wanda aka jawo ta wurin wani ɓangare da aka hatimce har sai lokacin ya yi kusa ga Zakin kabilar Yahuza ya buɗe Wahayin Yesu Almasihu, abin da ke faruwa a cikin ɓoyayyen tarihin aya ta arba’in na Daniyel goma sha ɗaya.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the Seven Thunders was “a delineation of events” “that would be disclosed in their order.”

Abin da aka hatimce an nufa ne domin gwada mutanen Allah na kwanakin ƙarshe, kuma gwajin zai yi daidai da alamar hanya inda aka gwada Millerites, domin ko a cikar farko a tarihin Millerite ko a cikar ƙarshe ta kwanakin ƙarshe, Bakwai Tsawa “wani fayyacewar abubuwa ne da za su faru” “waɗanda za a bayyana su bisa jerinsu.”

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Abin da ba a fahimta sosai ba shi ne cewa kamar yadda Yohanna yake wakiltar tarihin saukowar Almasihu tare da ƙaramin littafi a ranar 11 ga Agusta, 1840 har zuwa Babban Rashin Cika Bege na 22 ga Oktoba, 1844, wannan tarihin ɗaya kuma an wakilta shi ta wurin saukowar mala’ika na biyu a ranar 19 ga Afrilu, 1844. Rashin cika begen farko za a iya fahimtarsa a matsayin rashin cika begen Yohanna, wanda, bayan ya ci ƙaramin littafin a ranar 11 ga Agusta, 1840, ya gamu da rashin cika bege a ranar 19 ga Afrilu, 1844. Sa’ad da wannan rashin cika bege ya zo, mala’ika na biyu ya sauko da “rubutu” a hannunsa.

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

“An ba wani mala’ika mai ƙarfi umarni ya sauko zuwa duniya. Yesu ya sa wani rubutu a hannunsa, kuma sa’ad da ya iso duniya, ya yi kira da babbar murya, ‘Babila ta faɗi, ta faɗi.’ Sa’an nan na sāke ganin waɗanda suka yi baƙin ciki saboda rashin cika tsammaninsu suna ɗaga idanunsu zuwa sama, suna dubawa da bangaskiya da bege ga bayyanuwar Ubangijinsu. Amma da yawa sun zama kamar suna nan a cikin wani yanayi na wawanci, kamar masu barci; duk da haka, ina iya ganin alamar baƙin ciki mai zurfi a fuskokinsu. Waɗanda suka yi baƙin ciki saboda rashin cika tsammaninsu sun gani daga cikin Nassosi cewa suna cikin lokacin jinkiri, kuma dole ne su jira cikin haƙuri cikar wahayin. Shaidar nan guda da ta sa suka sa ido ga Ubangijinsu a shekara ta 1843, ita ce ta sa suka sa ranSa a shekara ta 1844. Duk da haka, na ga cewa mafi yawan su ba su mallaki wannan ƙwazo da ya bambanta bangaskiyarsu a shekara ta 1843 ba. Rashin cika tsammaninsu ya raunana bangaskiyarsu.” Early Writings, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Tarihin Milleriyawa da Yahaya yake wakilta a sura ta goma, shi ne tarihin mala’ika na fari da kuma na biyu. Saukowar mala’ika na fari tare da saƙo, da saukowar mala’ika na biyu tare da saƙo, suna nuna farkon tarihohi dabam-dabam da dukkansu suka ƙare da baƙin ciki, ko da yake Yahaya yana nuna kai tsaye cikakken tarihin mala’ikun nan biyu. Ko bayan Oktoba 22, 1844, sa’ad da mala’ika na uku ya iso da saƙo, baƙin cikin tawayen 1863 yana ba da shaida ta uku game da wani zamani da yake farawa da saƙo kuma ya ƙare da baƙin ciki.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Bacin rai na farko na motsin mala’ika na uku a ranar 18 ga Yuli, 2020 ya kasance daidai da bacin rai na farko na Millerites. An hatimce wata gaskiya, kamar yadda gaskiyar 1844 ta kasance an hatimce ta sa’ad da Ubangiji ya rufe kuskure cikin wasu daga cikin lissafe-lissafen da hannunsa, wanda ya haifar da bacin rai na farko na Millerites. Da aka fahimci kuskuren daga baya, an warware hatimin kuskuren, kamar yadda Zakin kabilar Yahuda ya ɗaga hannunsa. Kuskuren na ranar 18 ga Yuli, 2020, ya samo asali ne daga ƙin amincewa cewa an ɗaga hannunsa a ranar 22 ga Oktoba, 1844, sa’ad da Ya furta cewa “lokaci ba zai ƙara kasancewa ba.”

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Ko motsin Filadelfiya na baƙin cikin farko na mala’ika na fari ne, ko kuwa baƙin cikin farko na motsin Laodikiya na mala’ika na uku ne, hannunsa yana wakiltar alamar hanya. A ranar 19 ga Afrilu, 1844 da kuma a ranar 18 ga Yuli, 2020, baƙin cikin ya haifar da lokacin warwatsewa. Waɗanda ko dai aka tattara a ranar 11 ga Agusta, 1840 ko kuma 11 ga Satumba, 2001, aka warwatsa su, kuma daga nan sai Almasihu ya fara tattara mutanensa a karo na biyu.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Ya tara wasu mutane tun daga 11 ga Satumba, 2001, domin kamar yadda baftismar Almasihu ta wakilta, a lokacin ne idan alamar Allah ta sauko yake fara tattara almajiransa, ba kafin wannan ba. Sa’an nan, bayan wani watsewa, Almasihu ya sake tattara mutanensa a karo na biyu. Almasihu ya tattara almajiransa tun daga farkon baftismarsa, kuma bayan watsewar da gicciye ya haifar, ya fara sake tattara almajiransa a karo na biyu. Gaskiyar annabci ta wannan taro na biyu da ya fara a Yuli 2023, tana daga cikin abin da aka hatimce a 18 ga Yuli, 2020, ko da yake a sarari tana ɗaya daga cikin abubuwan tarihin Millerites.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of His gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

A aya ta arba’in na Daniyel goma sha ɗaya, dabbar nan daga ramin marar tushe ta tashi ta kashe ƙahonin biyu na dabbar ƙasa a shekarar 2020. A cikin Yulin 2023, Ubangiji ya fara tattara mutanensa na kwanaki na ƙarshe a karo na biyu. Ana wakiltar tsarin tattarawar a cikin tsattsarkan tarihin Millerite, kuma a cikin wannan tarihin akwai shaidu biyu na tarihi game da yadda yake tattara mutanensa a karo na biyu. Tsarin tattarawar wani ɓangare ne na annabci wanda aka hatimce shi har zuwa Yulin 2023. Aikin tattara mutanensa a karo na biyu yana cika a cikin tarihin Yaƙin Yukiren, daf da zaɓe na biyu na shugaban ƙasa na takwas, wanda yake daga cikin bakwai.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

A ranar 11 ga Agusta, 1840, Ubangiji ya tattara ƙungiyar Millerite, kuma Ya nuna wannan taruwa ta wurin gabatar da jadawalin 1843, wanda aka wallafa a watan Mayu na 1842. Jadawalin ya wakilci saƙon tushe, gama a wancan lokaci Yana aza harsashin haikalin Millerite ne. Saukowar mala’ikan Ru’ya ta Yohanna sura ta goma, a ranar 11 ga Agusta, 1840, tana daidaita da baftismar Almasihu, wadda, a cikin wasu abubuwa, ta nuna farkon zaɓen almajiransa da Almasihu ya yi.

“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

“Da kiran Yohanna da Andarawus da Siman, na Filibus da Natanayel, aka fara shimfiɗa tushen ikkilisiyar Kirista. Yohanna ya karkatar da almajiransa biyu zuwa ga Almasihu. Sa’an nan ɗaya daga cikinsu, wato Andarawus, ya sami ɗan’uwansa, ya kuma kira shi zuwa ga Mai Ceto. Daga nan aka kira Filibus, shi kuma ya tafi neman Natanayel.” The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the Seven Thunders which had been sealed up, and then the Lord would gather His people a second time.

Aikin William Miller daga lokacin ƙarshe a 1798 har zuwa 11 ga Agusta, 1840, ya wakilci aikin Yohanna Mai Baftisma, amma sa’ad da mala’ikan Ru’ya ta Yohanna sura ta goma ya sauko, kamar yadda aka misalta ta saukowar Ruhu Mai Tsarki a baftismar Almasihu, Ubangiji ya “tara” almajiransa na tushe. Waɗannan shaidu biyu suna nuna cewa Almasihu ya tara mutanensa na kwanaki na ƙarshe a 11 ga Satumba, 2001, sa’ad da mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas ya sauko, amma kamar yadda ya kasance da Millerites, ya zama dole a gwada su ta wani sashe na Bakwai Tsawa waɗanda aka rufe, sa’an nan kuma Ubangiji zai sake tara mutanensa karo na biyu.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Taron na biyu na mutanen Allah na kwanaki na ƙarshe ya fara ne a cikin tarihin da aka wakilta a ainihin ƙarshen aya ta goma sha ɗaya, ta sura ta goma sha ɗaya ta Daniyel, nan da nan kafin nasarar Putin a kan Ukraine, kuma nan da nan kafin aya ta goma sha biyu inda shaidar annabci ta Rasha da ta Putin ta ƙare. Saboda haka, Daniyel sura ta goma sha ɗaya aya ta goma sha ɗaya tana daidaita da Wahayin Yahaya sura ta goma sha ɗaya, aya ta goma sha ɗaya, gama a can ne aka mayar da shaidu biyu zuwa rai.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

A cikin tsattsarkan tarihin Millerite, Ubangiji ya fara tattara mutanensa a karo na biyu bayan babban baƙin ciki na 19 ga Afrilu, 1844, kuma abin da Ubangiji ya yi amfani da shi domin tattara mutanensa a wancan lokaci shi ne gane cewa suna cika lokacin jinkiri na misalin budurwai goma na Matiyu sura ta ashirin da biyar, da kuma Habakkuk sura ta biyu. Domin Millerites su gane yanayinsu kuma su komo, dole ne su gane kansu a matsayin waɗanda aka wakilta a cikin Kalmar annabcin Allah. Sun bukaci su ga cewa su ne mutanen Allah, sabanin waɗanda suke da’awar cewa su mutanensa ne. A cikin tattara mutanensa da suka yi baƙin ciki, Yana bayar da wani misali na tuta da ake ɗagawa ga Al’ummai, ta haka yana jaddada bambanci tsakanin mutanensa na gaskiya amma masu baƙin ciki, da kuma mutanensa waɗanda kawai suke da’awa.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Kuma a wannan rana za a kasance da tushen Yesse, wanda zai tsaya a matsayin tuta ga al’ummai; a gare shi ne al’ummai za su nemi mafaka: kuma wurin hutunsa zai zama mai ɗaukaka. Kuma zai zama a wannan rana, Ubangiji zai sāke miƙa hannunsa a karo na biyu domin ya maido da ragowar mutanensa, waɗanda suka ragu, daga Assuriya, da daga Masar, da daga Fatros, da daga Kush, da daga Elam, da daga Shinar, da daga Hamat, da daga tsibiran teku. Kuma zai ɗaga tuta ga al’ummai, kuma zai tattara korarrun Isra’ila, ya kuma tara watsewar Yahuda daga kusurwoyi huɗu na duniya. Ishaya 11:10–12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Sa’ad da annabi Irmiya ya wakilci waɗanda suka yi baƙin ciki a ranar 19 ga Afrilu, 1844, ya bayyana cewa bai ƙara tarayya da “taron masu ba’a” ba, waɗanda suka yi amfani da annabcin da bai cika ba na shekarar 1843 a matsayin hujja cewa waɗanda Irmiya ya wakilta annabawan ƙarya ne.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Ban zauna a cikin taron masu ba’a ba, ban kuwa yi murna ba; na zauna ni kaɗai saboda hannunka; gama ka cika ni da fushi. Irmiya 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

“Majalisar masu ba’a” ta kori waɗanda Irmiya ya wakilta.

“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

“Mutane da yawa an tsananta musu ta wurin ’yan’uwansu marasa bangaskiya. Domin su riƙe matsayinsu a cikin ikkilisiya, waɗansu sun yarda su yi shiru game da begensu; amma waɗansu kuwa sun ji cewa aminci ga Allah ya hana su su ɓoye gaskiyar da Ya danƙa a hannun amincewarsu. Ba kaɗan ba aka yanke su daga tarayya ta ikkilisiya ba saboda wani dalili dabam face bayyana bangaskiyarsu ga zuwan Almasihu. Masu daraja ƙwarai ga waɗanda suka sha wannan gwajin bangaskiyarsu su ne kalmomin annabin nan: ‘’Yan’uwanku waɗanda suka ƙi ku, waɗanda suka kore ku saboda sunana, suka ce, Bari Ubangiji ya sami ɗaukaka: amma zai bayyana domin farin cikinku, su kuwa za su sha kunya.’ Ishaya 66:5.” The Great Controversy, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Sa’ad da Ubangiji ya ɗaga tuta ga Al’ummai, hakan zai faru ne sa’ad da Ya miƙa hannunsa a karo na biyu domin ya tattara ragowar mutanensa, waɗanda su ne korarrun Isra’ila. Su ne waɗanda ba su ƙara zama cikin “taron masu ba’a” ba.

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

“Tushen Yesse” alama ce ta zuriyoyin jini guda biyu, ɗaya daga Yahudanci haɗe da zuriyar jini daga wajen Yahudanci, kuma ba wai kawai yana wakiltar zuriyar jinin Yesu ba ne, amma kuma alama ce ta haɗuwar allahntaka da ɗan’adamtaka, gama tutar da aka ɗaga tana wakiltar wani al’umma da aka hatimce har abada cikin yanayi da ƙwarewar haɗuwar allahntaka da ɗan’adamtaka, wadda kuma aka wakilta a aya ta goma na Daniel sura ta goma sha ɗaya ta wurin alamar “kagara”. A aya ta goma, ana nuni da lokacin hatimtar dubu ɗari da arba’in da huɗu ta wurin fahimtar annabci game da kagara, wadda ita ce kai. A tarihin aya ta goma sha ɗaya da Yaƙin Yukiren, Ubangiji yana miƙa hannunsa a karo na biyu domin ya tattara waɗanda aka kore waɗanda kuma suka yi rashin cika buri.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining Church and State. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the Seven Thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Saboda haka, da shaidar Daniyel goma sha ɗaya a matsayin tsarin gini, mun gano kutsawar papanci cikin tarihin annabci, dai kafin dokar Lahadi. Mun ga aikin ƙahon jam’iyyar Republican wanda aka wakilta da Trump yayin da yake zama na takwas wanda yake daga cikin bakwai, ya kuma fara aikin haɗa Coci da Jiha. Muna da layin ƙahon ridda na Furotestantanci, kamar yadda Maccabiyawa suka wakilta. A cikin wannan tarihin da waɗannan ayoyin suka wakilta, muna amfani da layin Tsawa Bakwai, wanda kuma shi ne layin misalin budurwai goma, muna tantance gogewar dubu ɗari da arba’in da huɗu, haka kuma layin mala’iku uku da ke fayyace aikin ƙahon Furotesta na gaskiya. Ɗaya daga cikin abubuwan da suka faru ga ƙahon Furotesta na gaskiya a cikin wannan tarihin shi ne taro na biyu.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Taruwa ta biyu ta faru a cikin tarihin saƙon mala’ika na biyu, kuma ta kuma faru a cikin tarihin mala’ika na uku daga 1844 zuwa 1863, tana kafa shaidu biyu daga tarihin Millerite na cewa Ubangiji ya miƙa hannunsa a karo na biyu domin ya tattara garkensa da suka warwatse.

“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

“A ranar 23 ga Satumba, Ubangiji ya nuna mini cewa Ya miƙa hannunsa a karo na biyu domin ya dawo da ragowar mutanensa, kuma dole ne a ninka ƙoƙari a wannan lokacin taruwa. A lokacin warwatsewar, an bugi Isra’ila kuma aka yage shi, amma yanzu a lokacin taruwar Allah zai warkar da mutanensa, ya kuma ɗaure raunukansu. A lokacin warwatsewar, ƙoƙarin da aka yi domin yaɗa gaskiya bai yi wani tasiri sosai ba, ya cim ma kaɗan ne ko kuwa babu komai; amma a lokacin taruwar, sa’ad da Allah ya sa hannunsa domin ya tattara mutanensa, ƙoƙarin yaɗa gaskiya zai sami tasirin da aka nufa da shi. Ya kamata kowa ya kasance cikin haɗin kai da himma cikin aikin. Na ga cewa ba daidai ba ne ga kowa ya koma ga lokacin warwatsewar domin neman misalan da za su shugabance mu yanzu a lokacin taruwar; gama idan Allah ba zai yi mana fiye da abin da Ya yi a wancan lokacin ba, da Isra’ila ba za ta taɓa taruwa ba.” Early Writings, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

A cikin ƙarin bayani na littafin Early Writings, ’Yar’uwa White ta yi bayani game da maganar da aka ambata yanzu haka:

“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“3. Ra’ayin cewa Ubangiji ‘ya miƙa hannunsa a karo na biyu domin ya dawo da ragowar mutanensa,’ a shafi na 74, yana nufin ne kawai ga haɗin kai da ƙarfi da suka taɓa kasancewa a tsakanin waɗanda suke jiran Almasihu, da kuma ga gaskiyar cewa ya riga ya fara haɗa mutanensa wuri guda kuma ya sāke tashe su.” Early Writings, 86.

The sacred history of the Seven Thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Tsattsarkan tarihin Tsawa Bakwai, wanda ke wakiltar 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844, ya kasance alama ta tsattsarkan tarihin daga 22 ga Oktoba, 1844 har zuwa tawayen 1863. Layi bisa layi, tarihin farko ya wakilci misali na budurwai masu hikima, kuma layi na biyu ya ba da misali na budurwai marasa hikima. Duka tarihohin biyu sun fara ne sa’ad da mala’ika ya sauko da saƙo wanda za a ci. Zuwan mala’ikan a cikin tarihohin biyu ya fara wani tsari na gwaji wanda ya haifar da warwatsewa, kuma zuwa 1849, ana nuna wa ’Yar’uwa White cewa Ubangiji yana ƙara miƙa hannunsa a karo na biyu, a wannan karon domin ya tattara waɗanda aka warwatsa a 22 ga Oktoba, 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

An warwatsa su ta wurin Babban Cizon-rai, kamar yadda masu hikima a ranar 19 ga Afrilu, 1844, aka warwatsa su ta wurin cizon-rai na farkonsu. Taron na biyu ya bayyana cewa Ubangiji “ya fara haɗa mutanensa wuri guda, ya kuma sāke tā da su.” A taron na biyu aikin Ubangiji ya haɗa da ɗaga tuta wadda take a haɗe da juna bisa ga saƙon, kuma wadda mutuntakarsa take a haɗe da allahntakarsa. Manufar tutar ita ce ta kira sauran garken Allah su fito daga Babila, abin da ake cika shi ta wurin maza da mata suna ganin tutar.

The ensign is the army of those who have united their humanity with Christ’s divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s divinity in advance of the Sunday law.

Tutar ita ce rundunar waɗanda suka haɗa ɗabi’ar ɗan-adamcinsu da allahntakar Almasihu a lokacin gwajin dokar Lahadi. Saboda haka, taruwa ta biyu tana bayyana cewa “tushen Yesse” za a ɗaga shi, yana ɗauke da ma’anar annabci mai fuska biyu ta Ruth, arniya wadda tuta ta tattara ta wajen haɗuwarta da Bo’az, alama ce ta dubu ɗari da arba’in da huɗu, haka kuma alama ce ta Mai Fansa, wanda ya biya farashin Ruth, kuma shi ne ɗan’uwanta na kusa. A cikin ɗaukar allahntakar Almasihu tare da jikin ɗan-adam mai faɗuwa na halin mutum, ya zama ɗan’uwanmu na kusa. Tutar da aka ɗaga su ne waɗanda saƙon ya haɗa, waɗanda suke kammala aikin haɗa ɗabi’ar ɗan-adamcinsu da allahntakar Almasihu kafin dokar Lahadi.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

Fahimtar darajar Littafi Mai Tsarki yana ƙaruwa gwargwadon yadda ake nazarinsa. Ko ta wace hanya ɗalibi ya karkata, zai ga an bayyana hikima da ƙaunar Allah marasa iyaka.

“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

“Har yanzu ba a fahimci muhimmancin tsarin Yahudawa gaba ɗaya ba. Manyan gaskiya masu zurfi kuwa ana nuna su ne a inuwa ta cikin ibadunsa da alamominsa. Bishara ita ce maɓallin da ke buɗe asiransa. Ta wurin sanin shirin fansa, ana buɗe gaskiyarsa ga fahimta. Fiye da yadda muke yi, gata ne namu mu fahimci waɗannan abubuwa masu banmamaki. Ya kamata mu fahimci zurfafan abubuwan Allah. Mala’iku suna marmarin leƙawa cikin gaskiyar da aka bayyana wa mutanen da, da zukata masu nadama, suke binciken maganar Allah, suna kuma addu’a domin ƙarin tsawo da faɗi da zurfi da tsayi na sanin da Shi kaɗai ne zai iya bayarwa.

“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

“Yayin da muke kusantar ƙarshen tarihin wannan duniya, annabce-annabcen da suka shafi kwanaki na ƙarshe musamman suna bukatar mu yi nazarinsu. Littafi na ƙarshe na rubuce-rubucen Sabon Alkawari cike yake da gaskiya wadda muke bukatar mu fahimta. Shaidan ya makantar da hankulan mutane da yawa, har suka yi farin cikin samun kowace hujja ta rashin mai da Ru’ya ta Yohanna abin nazarinsu. Amma Almasihu ta wurin bawansa Yohanna ya bayyana a nan abin da zai kasance a kwanaki na ƙarshe, kuma yana cewa, ‘Mai albarka ne wanda yake karantawa, da waɗanda suke sauraron kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a ciki.’ Ru’ya ta Yohanna 1:3.”

“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

“‘Wannan ce rai madawwami,’ in ji Almasihu, ‘su san Ka, Kai kaɗai ne Allah na gaskiya, da kuma Yesu Almasihu, wanda Ka aiko.’ Yohanna 17:3. Me ya sa ba mu gane darajar wannan sani ba? Me ya sa waɗannan gaskiya masu ɗaukaka ba sa haskakawa a cikin zukatanmu, suna rawa a kan leɓunanmu, kuma suna mamaye dukan kasancewarmu?”

“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

“A cikin ba mu Kalmarsa, Allah ya ba mu mallakar kowace gaskiya da take da muhimmanci ga cetonmu. Dubban mutane sun debo ruwa daga waɗannan rijiyoyin rai, duk da haka ba a sami ragin wadatar ba. Dubban mutane sun sa Ubangiji a gabansu, kuma ta wurin dubansa an canja su zuwa wannan sura ɗaya. Ruhinsu yana ƙuna a cikinsu yayin da suke magana game da halinsa, suna faɗin abin da Kristi yake a gare su, da abin da su kuma suke ga Kristi. Amma waɗannan masu bincike ba su ƙare waɗannan manya da tsarkakan batutuwa ba. Wasu dubban kuma za su iya shiga cikin aikin binciko asiran ceto. Yayin da ake zurfafa tunani a kan rayuwar Kristi da halin aikinsa, hasken haske zai ƙara bayyana sosai a kowace ƙoƙarin gano gaskiya. Kowace sabon bincike zai bayyana wani abu da ya fi zurfin ban sha’awa fiye da abin da aka riga aka bayyana. Batun ba ya ƙarewa. Nazarin cikin jiki-zuwa-na-jiki na Kristi, hadayarsa ta kafara da aikin sulhunta tsakaninsa da mutane, zai shagaltar da tunanin ɗalibi mai ƙwazo muddin lokaci yana dawwama; kuma yayin da yake duban sama tare da shekarunta marasa adadi zai yi shela, ‘Babba ne asirin ibada.’”

“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

“A cikin madawwamiya za mu koyi abin da, da mun karɓi hasken da ya yiwu a same shi a nan, da ya buɗe fahimtarmu. Batutuwan fansa za su mamaye zukata da tunani da harsunan waɗanda aka fansa a cikin zamanai marasa ƙarewa. Za su fahimci gaskiyoyin da Almasihu ya yi marmarin bayyana wa almajiransa, amma waɗanda ba su da bangaskiyar da za ta iya kamawa. Har abada abadin sabbin hangen nesa na kamala da ɗaukakar Almasihu za su bayyana. Cikin zamanai marasa iyaka Mai-gidan nan mai aminci zai fito da abubuwa sababbi da tsofaffi daga taskarsa.” Darussan Almasihu Cikin Misalai, 132–134.