Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.
’Yar’uwa White ta bayyana cewa sa’ad da manyan gine-ginen Birnin New York suka rushe, Ru’ya ta Yohanna sura ta goma sha takwas, aya ta ɗaya zuwa ta uku, za ta cika.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Bayan waɗannan abubuwa na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; ƙasa kuma ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babilon babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki abin ƙyama. Gama dukkan al’ummai sun sha daga ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwar duniya kuwa sun yi arziki ta wurin yalwar kayan jin daɗinta. Ru’ya ta Yohanna 18:1–3.
By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.
Zuƙowa ranar 11 ga Satumba, 2001, “sarakunan” duniya sun riga sun yi fasikanci da cocin Roma. Bayan Yaƙin Duniya na Biyu, Shugaba Harry S. Truman, a karo na farko, a shekara ta 1951, ya naɗa jakada zuwa Vatican. Ƙoƙarinsa na ƙulla dangantaka ta siyasa da papacy ya gamu da cikakken ƙin amincewa daga Majalisar Dokokin Tarayyar Amurka, amma ba haka ya kasance ba sa’ad da, bayan shekaru da dama, Shugaba Ronald Reagan, a shekara ta 1984, ya naɗa jakada zuwa Vatican. Zuwa 2001, dukan al’ummai sun yi fasikanci da Vatican ta wurin kafa dangantakar diflomasiyya da karuwar Tayar.
By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.
Zuƙuwa zuwa ranar 11 ga Satumba, 2001, dukan “al’ummai” sun riga sun sha ruwan inabin fushin fasikancinta. Ruwan inabin Babila yana wakiltar dukan ƙarya iri-iri da papanci ke gabatarwa, amma nau’in ruwan inabi na musamman da aka nuna a cikin waɗannan ayoyi shi ne ruwan inabin fushin fasikancinta. Fushin papanci shi ne tsananta wa waɗanda ba ta yarda da su ba. Tana aiwatar da wannan tsanantawar ta wajen amfani da ikon ƙasa domin ta yi mata ƙazamin aikinta. Ruwan inabin fushinta shi ne kwalbar kuskure ta musamman da ke wakiltar aikin amfani da ƙasa a kan waɗanda take ɗauka ’yan bidi’a ne.
In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.
A cikin wannan tazara ta lokaci daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844, Adventism na Millerite, wanda aka kira ya fito daga Zamanan Duhu, kuma wanda ya rabu da majami’un Furotesta waɗanda a sa’an nan suka zama ’ya’yan Roma, sai ya zama ainihin ƙahon Furotesta a kan sabuwar dabbar ƙasa da ta bayyana. Bitrus ya bayyana siffofin waɗannan sabbin zaɓaɓɓun mutanen Allah a matsayin al’umma.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Amma ku jinsin zaɓaɓɓu ne, firistoci na sarauta, al’umma mai tsarki, jama’a ta musamman; domin ku bayyana yabon wanda ya kira ku daga duhu zuwa cikin haskensa mai banmamaki: waɗanda a dā ba ku kasance jama’a ba, amma yanzu ku ne jama’ar Allah: waɗanda ba ku sami jinƙai ba, amma yanzu kun sami jinƙai. 1 Bitrus 2:9, 10.
By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.
Zuwa ranar 11 ga Satumba, 2001, cocin Adventist na kwana bakwai ya riga ya yi amfani sau da yawa da tsarin siyasa na gwamnatin Tarayyar Amurka domin kai wa waɗanda ya ɗauka ’yan bidi’a ne hari. Tun da daɗewa kafin 2001, Adventist ɗin sun riga sun sha daga cikin ruwan inabi na musamman na Babila, wanda yake wakiltar yin amfani da ikon gwamnati domin kai hari ga waɗanda ya ɗauka ’yan bidi’a ne.
Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.
Ifraimu alama ce ta tawayen Yerobowam da mulkin arewacin Isra’ila, kuma Ishaya ya fara sura ta ashirin da takwas ne ta wajen kiran cocin Adventist na Kwana Bakwai mashaya na Ifraimu.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 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. Isaiah 28:1–8.
Kaito ga rawanin girman kai, ga mashaya na Ifraimu, waɗanda kyawawan darajarsu mai ɗaukaka furanni ne masu bushewa, waɗanda suke a kan ƙwanƙolin kwaruruka masu yalwa na waɗanda giya ta rinjaya! Ga shi, Ubangiji yana da wani mai iko da ƙarfi, wanda kamar guguwa mai ƙanƙara da hadari mai hallakarwa, kamar ambaliyar ruwaye masu ƙarfi masu malala, zai jefa su ƙasa da hannu. Rawanin girman kai, mashayan Ifraimu, za a tattaka su a ƙarƙashin ƙafafu; kuma kyakkyawar darajar, wadda take a kan ƙwanƙolin kwari mai yalwa, za ta zama fure mai bushewa, kamar ɗan itacen fari da ya nuna kafin bazara; wanda idan wanda ya gan shi ya gan shi, tun yana hannunsa sai ya cinye shi. A wannan rana Ubangiji Mai Runduna zai zama rawanin ɗaukaka, da kambin kyau, ga raguwar mutanensa, kuma zai zama ruhun shari’a ga wanda yake zama domin yin hukunci, da ƙarfi ga waɗanda suke mayar da yaƙi zuwa ƙofa. Amma su ma sun kauce saboda giya, kuma saboda abin sha mai ƙarfi sun kauce daga hanya; firist da annabi sun kauce saboda abin sha mai ƙarfi, giya ta cinye su, sun kauce saboda abin sha mai ƙarfi; sun yi kuskure cikin wahayi, suna tuntuɓe cikin shari’a. Gama duk tebura sun cika da aman gida da ƙazanta, har ba wurin da yake da tsabta. Ishaya 28:1–8.
The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.
Kaiton na uku ya iso a ranar 11 ga Satumba, 2001, kuma ya sauka a kan “rawani,” yana wakiltar jagorancin “mashaya na Ifraimu.” Bai kai hari ga hedkwatar ikilisiya a Maryland da jirgin sama cike da mai ba, amma ya nuna gazawarsu ta gane cewa zuwan Musulunci na Kaiton na uku shi ne farkon saƙon ruwan sama na ƙarshe na mala’ika na uku. Farkon ainihin saƙon da aikin da suke ikirarin an tashe su domin su yi shelar sa. An gane su ba kawai a matsayin rawani ba, wanda yake wakiltar jagoranci, amma kuma a matsayin “rawanin girman kai,” ta haka ana bayyana ɗaya daga cikin rukuni biyu na masu bauta da aka samar kuma ake ci gaba da samarwa a cikin muhawarar Habakkuk sura ta biyu. A ranar 11 ga Satumba, 2001, masu tsaron Habakkuk suka ɗauki matsayinsu a yaƙin da ke ƙofa.
The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.
Ƙofofin Urushalima su ne wuraren da ake gudanar da mu’amalar mutanen Urushalima. Yaƙin da ake yi a ƙofofin yana wakiltar “muhawarar” da ke cikin babi na baya na Ishaya, wadda ta fara a ranar iskar gabas (ranar Musulunci). Azuzuwa biyu na masu sujada na Habakkuk a cikin wannan nassi ana wakilta su da rawuna biyu. Mashayan maye na Ifraimu, waɗanda a wancan lokaci sun riga sun yi amfani da ikon ƙasa domin su ci nasara a muhawarorinsu a kan waɗanda suka ɗauka a matsayin ’yan bidi’a, an kwatanta su da rawanin Ubangijin runduna. Sa’ad da ake wakiltar Almasihu a matsayin Ubangijin runduna, hakan alama ce ta aikinsa a matsayin shugaban rundunarsa. Yaƙin da ake yi a ƙofa shi ne yaƙin da muhawara game da sahihin tauhidi da ƙarya tauhidi ke wakilta.
It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.
Ba jagorancin Babban Taron ne kaɗai ake wakilta a matsayin mashayan Efraimu ba, amma har da firistoci (hidimar fastoci), da annabawa (masanan tauhidi da malamai) sun kauce daga hanya, saboda barasa mai ƙarfi. Kamar yadda Ishaya ya faɗa a ayoyin farko na annabcin nasa, ikkilisiya gaba ɗaya ce.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.
Wahayin Ishaya ɗan Amoz, wanda ya gani game da Yahuza da Urushalima a kwanakin Uziya, Yotam, Ahaz, da Hezekiya, sarakunan Yahuza. Ku ji, ya sammai, ki kasa kunne, ya duniya: gama Ubangiji ya yi magana, Na ciyar da yara, na kuma reno su, amma sun tayar mini. Saniya ta san mai ita, jaki kuma ya san masussukin ubangijinsa: amma Isra’ila ba ta sani ba, mutanena kuma ba su yi la’akari ba. Kaiton al’umma mai zunubi, mutanen da aka ɗora wa mugunta, zuriyar masu aikata mugunta, ’ya’yan da suke masu lalatarwa: sun rabu da Ubangiji, sun ɓata wa Mai Tsarkin Isra’ila rai, sun juya baya. Don me za a ƙara bugunku? Za ku ƙara tawaye ne kawai: dukan kai yana da ciwo, dukan zuciya kuma ta suma. Ishaya 1:1–5.
The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.
Al’umma mai zunubi ba ta da lafiya, kuma ta riga ta wuce lokacin da za a iya ba da wani magani da zai sauya zuciyarta da tunaninta. Ishaya ya bayyana cewa mashayan giya sun kauce daga hanya, kuma Irmiya ya bayyana wannan hanya a matsayin “tsoffin hanyoyi.” A ranar 11 ga Satumba, 2001, ruwan sama na ƙarshen ya fara sauka, kuma Irmiya ya bayyana cewa sa’ad da muke tafiya cikin tsoffin hanyoyin, wato “hanyar” da mashayan giya suka kauce daga gare ta, a nan ne muke samun hutun ruwan sama na ƙarshen.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Ga abin da Ubangiji yana cewa, Ku tsaya a kan hanyoyi, ku duba, ku yi tambaya game da tsofaffin hanyoyi, ina hanya mai kyau take, ku yi tafiya a cikinta, za ku sami hutu ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Haka kuma na sa masu tsaro a kanku, ina cewa, Ku saurari ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Saboda haka ku ji, ya al’ummai, ku sani, ya taro, abin da yake a tsakaninsu. Ku ji, ya duniya: ga shi, zan kawo masifa a kan wannan jama’a, wato ’ya’yan tunaninsu, domin ba su saurari maganata ba, kuma ga dokata ma, amma sun ƙi ta. Irmiya 6:16–19.
The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.
Mashayan Efraimu sun kauce a ranar 11 ga Satumba, 2001, kuma sun juya “zuwa baya,” a shekara ta 1863, sa’ad da suka fara aiwatar da hanyar ƙin “tsoffin hanyoyi.” A cikin “tsoffin hanyoyi” ne ake samun hutawa da wartsakarwar ruwan sama na ƙarshe, kuma wannan ruwan sama ya fara ne a daidai lokacin da aka furta “Kaito” a kansu. “Kaito” na uku na Musulunci bai kasance sananne ba ga rawanin girman kan Efraimu, gama sun ci gaba da ƙin ainihin gaskiyoyin tushe waɗanda suke bayyana matsayin Musulunci a cikin annabci. Irmiya ya nuna cewa a wancan lokaci Ubangiji ya tayar da masu tsaro, waɗanda su ne masu tsaron Habakkuk, kuma suka yi shela ga mashayan Efraimu a yaƙin ƙofofi cewa suna bukatar su saurari ƙarar ƙaho. “Kaito” na uku da ya iso a ranar 11 ga Satumba, 2001, shi ne Ƙaho na bakwai.
Isaiah identifies that “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.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.
Ishaya ya bayyana cewa, “sun kauce saboda abin sha mai ƙarfi; suna kuskure cikin wahayi, suna tuntuɓe cikin shari’a. Gama dukan tebura cike suke da amai da ƙazanta, har babu wuri mai tsabta.” Teburin jabu, wanda aka gabatar a shekara ta 1863, wanda ya cire “sau bakwai,” kuma ya buƙaci a haɗa shi da takardar bayani, yana wakiltar jabu na tebura biyu masu tsarki na Habakkuk; amma “teburan” jabun da mashaya suka yi amfani da su cike suke da amai, kuma suna kuskure cikin wahayi. An gaya wa masu tsaro na Habakkuk da Irmiya cewa, a cikin muhawarar hanya, su rubuta “wahayi” a kan “tebura,” amma teburan jabun na mashaya suna gabatar da wahayi marar daidai.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Inda babu wahayi, mutane sukan lalace; amma mai kiyaye doka, mai albarka ne. Karin Magana 29:18.
The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”
Mashayan Efraimu sun ƙi dokar Allah, amma mahallin “muhawarar,” na yaƙin ƙofa, shi ne dokar annabcin Allah, kamar yadda aka wakilta a cikin tsarin da aka kafa a motsin mala’ika na fari da na uku. Da zarar an kafa yanayin da Ishaya ya gabatar a cikin ayoyi takwas na farko na sura ta ashirin da takwas, sai ya bayyana tsarin da yake ruwan sama na ƙarshe, kuma musamman ya bayyana mashayan a matsayin “masu raini, waɗanda suke mulki” “a Urushalima.”
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. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Wa zai koyar da sani? Kuma wa zai sa ya fahimci koyarwa? Waɗanda aka yaye daga nono, aka kuma janye su daga mama. Gama dole ne umarni ya kasance a bisa umarni, umarni a bisa umarni; layi a bisa layi, layi a bisa layi; nan kaɗan, can kaɗan: Gama da leɓɓa masu tangal-tangal da wani harshe dabam zai yi magana da wannan jama'a. Ga waɗanda ya ce musu, Wannan ita ce hutawa wadda da ita za ku sa mai gajiya ya huta; wannan kuma ita ce wartsakewa: duk da haka ba su so su ji. Amma maganar Ubangiji ta kasance a gare su umarni a bisa umarni, umarni a bisa umarni; layi a bisa layi, layi a bisa layi; nan kaɗan, can kaɗan; domin su tafi, su fāɗi a baya, a kakkarye su, a kama su da tarko, a kuma cafke su. Saboda haka ku ji maganar Ubangiji, ku mazajen ba’a, ku da kuke mulkin wannan jama'a da take a Urushalima. Domin kun ce, Mun yi alkawari da mutuwa, kuma da lahira muna da yarjejeniya; sa’ad da bulalan ambaliya za su ratsa, ba za su iso gare mu ba: gama mun mai da ƙarya mafakarmu, kuma a ƙarƙashin yaudara mun ɓoye kanmu: Saboda haka ga abin da Ubangiji Allah ya ce, Ga shi, na aza a Sihiyona dutse domin tushe, gwadadden dutse, dutsen kusurwa mai daraja, tabbataccen tushe: wanda ya gaskata ba zai yi gaggawa ba. Haka kuma zan sa shari’a ta zama ma’auni, adalci kuma ya zama ma’aunin tsaye: ƙanƙara za ta share mafakar ƙarya, ruwaye kuma za su malale wurin ɓuyewa. Kuma alkawarinku da mutuwa za a rushe shi, yarjejeniyarku kuma da lahira ba za ta tsaya ba; sa’ad da bulalan ambaliya za su ratsa, sa’an nan za a tattake ku da su. Ishaya 28:9–18.
The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.
A nan an ayyana “muhawarar” da cewa, “wa zai koya masa sani? kuma wa zai sa ya fahimci rukunan koyarwa?” “Wa” ɗin yana nufin ɗalibai masu yiwuwa, amma batun kuwa yana game da fahimtar rukunan koyarwa, wadda ita ce sani. Sa’ad da aka warware littafin Daniyel, sai a sami ƙaruwa ta sani, wadda take wakiltar ƙarin fahimta game da gaskiyar Maganar Allah. Kalmar “rukunan koyarwa” tana nufin tsari na bangaskiya, ƙa’idoji, koyarwa, ko dokoki da suke kafa wani tsarin tunani na musamman ko wani jigon sani. Don fahimtar “rukunan koyarwa” na Littafi Mai Tsarki, wajibi ne a yi amfani da hanya ta Littafi Mai Tsarki wajen gina wannan jigon sani.
The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “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.”
An bayyana wannan tsari a matsayin, “dole ne umarni ya kasance bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; nan kaɗan, can kuma kaɗan.” Tsarin da ya gane Satumba 11, 2001 a matsayin isowar “Kaiton” na uku ya ginu ne bisa haɗa layin annabci na “Kaiton” na farko tare da layin annabci na “Kaiton” na biyu, wanda hakan yake ba da shaidu biyu game da layin “Kaiton” na uku. Wannan tsari shi ne gwajin “muhawarar” da ke haifar da rukuni biyu na masu sujada, gama “maganar Ubangiji ta kasance gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; nan kaɗan, can kuma kaɗan; domin su tafi, su fāɗi da baya, a karya su, a kama su da tarko, a kuma cafke su.”
The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.
Tuntuɓe biyar na mazan masu izgili da suke mulkin Urushalima yana wakiltar budurwai wawaye biyar. Hanyar a sarari jarrabawa ce, domin mashayan Efraimu sun ƙi tsofaffin hanyoyin Irmiya, sun ƙi sauraron gargaɗin ƙaho na masu tsaro, sun ƙirƙiro teburori na jabu, suka kuma yi alkawari da mutuwa; a daidai wannan lokaci kuwa waɗanda suke sanye da kambin Ubangijin runduna a yaƙin ƙofa suna yin alkawarin rai.
On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.
A ranar 11 ga Satumba, 2001, ruwan sama na ƙarshen, wanda shi ne hutu da sanyaya rai, ya fara sauka, kuma hatimcin dubu ɗari da arba’in da huɗu ya fara. Ya fara muhawara game da tsarin ayyukan mashayan Ifraimu, da kuma tsarin da manzon Iliya yake wakilta. “Mutane da yawa” za su fāɗi tare da mashayan, amma kaɗan ɗin da za a zaɓa su ne waɗanda suke jiran Ubangiji.
For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.
Gama Ubangiji ya yi mini magana haka da hannu mai ƙarfi, ya kuma gargaɗe ni kada in bi hanyar wannan jama'a, yana cewa, Kada ku ce, “Ƙulla zumunci,” ga dukan waɗanda wannan jama'a za su ce musu, “Ƙulla zumunci”; kada kuma ku ji tsoron abin da suke tsoro, kada kuwa ku firgita. Ku tsarkake Ubangijin rundunoni shi kaɗai; shi ne zai zama abin tsoronku, shi ne kuma zai zama abin firgitarku. Zai kuwa zama wuri mai tsarki; amma zai zama dutse na tuntuɓe da dutsen laifi ga gidaje biyu na Isra’ila, tarko da raga ga mazaunan Urushalima. Da yawa daga cikinsu za su yi tuntuɓe, su faɗi, a kakkarye su, a kama su da tarko, a kuma kama su. Ka ɗaure shaida, ka hatimce doka a cikin almajiraina. Ni kuwa zan jira Ubangiji, wanda yake ɓoye fuskarsa daga gidan Yakubu, zan kuma sa zuciyata gare shi. Ishaya 8:8–17.
Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.
Hakika Ishaya ya yi daidai da nasa kalmomin, domin haka, masu yawa da suka fāɗi a sura ta ashirin da takwas, su ne waɗanda suka fāɗi a sura ta takwas. A sura ta takwas muna ganin cewa fāɗuwarsu tana faruwa ne a lokacin rufewa, wanda ya fara a ranar 11 ga Satumba, 2001. Gargaɗin da ke cikin sura ta takwas shi ne kada a yi tafiya cikin “hanyar” wannan jama’a, gama su ne waɗanda suka ƙi su yi tafiya cikin hanyar tsoffin hanyoyi ta Irmiya, inda saƙon ruwan sama na ƙarshe yake. Waɗanda suka fāɗi a sura ta takwas, su ne waɗanda suke dogara ga haɗin guiwa da ke wakiltar ruwan inabi na musamman na Babila, wanda ke wakiltar haɗin gwiwar coci da ƙasa domin a yi adawa da waɗanda ake ɗauka a matsayin ’yan bidi’a. Abin da yake sa su yi tuntuɓe a sura ta takwas, shi ne dutsen tuntuɓe, mai wakiltar ƙin farko-farko na gaskiya ta tushe a shekara ta 1863, wato “lokatai bakwai” na Littafin Firistoci sura ta ashirin da shida, wanda “magina” suka ƙi a shekara ta 1863. A cikin wannan ƙin ne suka koma ga dabarar Furotesta mai ridda domin su ƙi saƙon da mala’iku suka ba William Miller.
In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.
A sura ta ashirin da takwas, ƙin amincewa da dutsen yana haifar da hukuncin annobar da take malala, wadda ita ce alamar Littafi Mai Tsarki ta alamar dabbar daji wadda take farawa daga dokar Lahadi a Amurka, sa’an nan ta mamaye dukan duniya. A lokacin dokar Lahadi, alkawarin da cocin Adventist ta yi da “mutuwa” da “jahannama” za a shafe shi. A cikin shafe mashayan Efraim tare da alkawarinsu da mutuwa, “mafakar ƙarya” tasu za a kawar da ita. “Mafakar ƙarya” kuwa, manzo Bulus ya wakilta ta a matsayin ƙaryar da take kawo ruɗu mai ƙarfi, kuma ruɗu mai ƙarfi da ake zubawa a kan mazajen masu raini waɗanda suke mulkin Urushalima yana zuwa ne a matsayin amsa ga ƙiyayyarsu ga gaskiya.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.
Shi kuwa, zuwansa yana bisa ga aikin Shaiɗan tare da dukan iko da alamu da abubuwan al’ajabi na ƙarya, tare kuma da dukan ruɗin rashin adalci a cikin masu hallaka; domin ba su karɓi ƙaunar gaskiya ba, domin a cece su. Saboda haka ne Allah zai aiko musu da ruɗani mai ƙarfi, domin su gaskata ƙarya; domin a hukunta duk waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci. Amma dole ne mu riƙa gode wa Allah ko da yaushe sabili da ku, ’yan’uwa ƙaunatattu na Ubangiji, domin Allah tun daga farko ya zaɓe ku domin ceto ta wurin tsarkakewar Ruhu da bangaskiya ga gaskiya; zuwa ga wannan ne ya kira ku ta wurin bishararmu, domin ku sami ɗaukakar Ubangijinmu Yesu Kristi. Saboda haka, ’yan’uwa, ku tsaya daram, ku riƙe koyarwar da aka koya muku, ko ta wurin magana, ko ta wasiƙarmu. 2 Tassalunikawa 2:9–15.
The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.
“Maɓoyar ƙarya,” wadda ta haifar da “ruɗu mai ƙarfi,” a ƙarshe tana kawo hukuncin dokar Lahadi mai zuwa nan ba da daɗewa ba. Manzo Bulus ya fayyace rukunin waɗanda ba sa ƙaunar gaskiya, da kuma wani rukuni waɗanda aka tsarkake ta wurin gaskiya, ta haka yana nuni ga rukunan biyu da ake magana a kai a muhawarar Habakkuk sura ta biyu. A sura ta ashirin da tara, Ishaya ya fara da maimaita kalmar Ariel, wadda wata suna ce ta Urushalima.
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.
Kaiton Ariyel, Ariyel, birnin da Dawuda ya zauna! Ku ƙara shekara bisa shekara; bari su ci gaba da yanka hadayu. Ishaya 29:1
The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.
Ninkewar alama ta “Ariel” sau biyu (birnin Urushalima), an kuma sake la’antarta da “kaiton.” Kashe hadayu daga “shekara zuwa shekara” yana wakiltar ci gaba da tawaye da ya fara a 1863. Ayoyin da suka biyo baya suna fayyace hukuncin da zai sauko a kan cocin Adventist ta kwana ta bakwai a cikin lokacin rikicin dokar Lahadi. A aya ta tara an nuna wani “abin al’ajabi,” wanda yake jaddada muhawarar hanya, tare kuma da bayyana halin tawayen Adventism a matsayin wani ɓangare na saƙon Kukan Tsakar Dare, wanda kuma yake da alaƙa da mala’ika na biyu kamar yadda ninkewar “Ariel” sau biyu a aya ta farko ta wakilta.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.
Ku tsaya, ku yi mamaki; ku yi kururuwa, ku yi kuka: sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da abin sha mai ƙarfi ba. Gama Ubangiji ya zuba muku ruhun barci mai zurfi, ya kuma rufe idanunku; annabawa da shugabanninku, masu gani, ya lulluɓe su. Kuma wahayin duka ya zama a gare ku kamar maganganun littafi da aka hatimce, wanda ake ba wa mai ilimi, a ce, Ina roƙonka, ka karanta wannan: sai ya ce, Ba zan iya ba; gama an hatimce shi. Kuma a ba da littafin ga wanda ba shi da ilimi, a ce, Ina roƙonka, ka karanta wannan: sai ya ce, Ni ba mai ilimi ba ne. Saboda haka Ubangiji ya ce, Da yake wannan jama'a suna matsowa kusa da ni da bakinsu, kuma da leɓunansu suna girmama ni, amma sun nisantar da zuciyarsu daga gare ni, tsoronsu kuma gare ni koyarwar dokokin mutane ne: saboda haka, ga shi, zan sāke aikata abin al'ajabi a cikin wannan jama'a, wato abin al'ajabi da abin mamaki: gama hikimar masu hikimarsu za ta lalace, fahimtar masu basirarsu kuma za ta ɓoye. Ishaya 29:9–14.
In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.
A cikin “muhawarar” da aka rubuta a babi na ashirin da bakwai, wadda ke wakiltar gardamar hanyar gaskiya da hanyar ƙarya, an bayyana mayen mazajen masu izgili da ke mulkin Urushalima a matsayin makanta da ke hana shugabancin Adventism fahimtar littafin da aka hatimce. Littattafan Daniyel da Ru’ya ta Yohanna littafi guda ne, kuma ɓangaren littafin da ake buɗe hatiminsa kaɗan kafin rufewar lokacin alheri shi ne Ru’ya ta Yesu Almasihu. Ya ƙunshi asirin “na takwas daga cikin bakwai”. Ana wakiltarsa da “asirrin” da aka ba Daniyel ya fahimta a babi na biyu. Shi ne “ɓoyayyen tarihi” na Tsawaku Bakwai. Shi ne saƙon Musulunci na “Kaito” na uku, kuma saƙon “Kukan Tsakar Dare”.
The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.
Littafin nan guda ɗaya na Daniyel da Ru’ya ta Yohanna an ba shi ne ga waɗanda Majalisar Sanhedrin ta wakilta a zamanin Kristi, waɗanda suke wakiltar wani tsarin jagoranci da ke ikirarin tsayawa da kare gaskiyar Allah, amma a ƙarshe ya shiga cikin gicciye Gaskiya. Tsarin da Sanhedrin ta misalta shi ne masu ba’a da suke mulkin Urushalima. A gare su ne aka ba littafin da aka hatimce, kuma amsarsu ta fitattun mutane, masu ilimi da masana game da abin da littafin yake nufi ita ce ba za su iya karanta shi ba, gama an hatimce shi. Sa’an nan kuma garken da aka horar su bi waɗanda kaɗai aka keɓe a matsayin shugabanni, su ma aka ba su wannan littafi, kuma amsarsu ita ce ba za su fahimce shi ba sai idan masu ba’a da suke mulkin Urushalima, wato Sanhedrin na kwanaki na ƙarshe, suka gaya musu abin da yake nufi.
The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.
Hanyar da aka bai wa William Miller, sa’an nan kuma aka bai wa Future for America, wata alama ce ta tarihin annabci. Alama ce da take gano tambayar gwaji ta rai da mutuwa. Ba tare da ingantacciyar hanya ba, saƙon ruwan sama na ƙarshe yana zama “kamar kalmomin littafi da aka hatimce.” Ba tare da saƙon ruwan sama na ƙarshe ba, abin da saƙon yake haifarwa a cikin ƙwarewar rayuwa ba zai yiwu a samu ba. Wannan hanya ita ce tsarin da ake kawo layin annabci a kan layin annabci, daga nan cikin Littafi Mai Tsarki, da can cikin Littafi Mai Tsarki. Muhawarar game da wannan hanya ta fara ne lokacin da aka ba da iko ga saƙo na farko, duka a tarihin farkon kwanaki na ƙarshe da kuma tarihin ƙarshensu.
In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.
A cikin tarihin farko na ƙungiyar Millerite gardamar ta fara ne a ranar 11 ga Agusta, 1840, kuma aka maimaita ta a ƙarshen wannan tarihin a lokacin da ƙungiyar Millerite ta Filadelfiya ta sauya zuwa ƙungiyar Millerite ta Laodikiya. Gardamar ta sake farawa a cikin tarihin ƙungiyar Laodikiya ta mala’ika na uku a ranar 11 ga Satumba, 2001, kuma ana maimaita ta a ƙarshen wannan ƙungiya sa’ad da ƙungiyar Laodikiya ta mala’ika na uku ta sauya zuwa ƙungiyar Filadelfiya ta mutum dubu ɗari da arba’in da huɗu. A cikin gwajin farko na Millerites, da kuma gwajin ƙarshe na Millerites, an wakilta gwajin ne ta hanyar tsarin aiki na manzon Iliya. Yesu, a matsayin Alfa da Omega, kullum yana bayyana ƙarshen ta wurin farkon.
The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.
Hanyar gabatar da layi bisa layi ita ce za mu yi amfani da ita yanzu yayin da za mu ci gaba da nazarin surori na huɗu da na biyar na littafin Daniyel a talifi na gaba.
“No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.
“Ba mai saƙo na gaskiya da yake ƙayyade lokacin da Kristi zai zo ko ba zai zo ba. Ku tabbata cewa Allah ba ya ba wa kowa iko ya ce Kristi yana jinkirta zuwansa da shekaru biyar, ko goma, ko ashirin. ‘Ku ma ku kasance a shirye: gama a sa’ar da ba ku zato ba Ɗan Mutum zai zo’ (Matthew 24:44). Wannan shi ne saƙonmu, ainihin saƙon nan da mala’iku uku masu tashi a tsakiyar sama suke shelantawa. Aikin da ya kamata a yi yanzu shi ne na busa wannan saƙon ƙarshe na jinƙai ga duniya da ta faɗi. Wata sabuwar rai tana zuwa daga sama tana kuma mallakar dukan mutanen Allah. Amma rarrabuwar kawuna za ta zo cikin ikilisiya. Za a bayyana ƙungiyoyi biyu. Alkama da ciyawar daji suna girma tare har lokacin girbi.
“The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….
“Aikin zai ƙara zurfafawa, ya kuma ƙara zama da matuƙar tsanani har zuwa ƙarshe na zamani. Kuma duk waɗanda suke abokan aiki tare da Allah za su yi gwagwarmaya da matuƙar ƙwazo domin bangaskiyar da aka taɓa miƙa wa tsarkaka. Ba za a karkatar da su daga saƙon wannan zamani ba, wanda tuni yana haskaka duniya da ɗaukakarsa. Babu abin da ya cancanci a yi gwagwarmaya dominsa sai ɗaukakar Allah. Dutsen kaɗai da zai tsaya shi ne Dutsen Zamani. Gaskiya kamar yadda take cikin Yesu ita ce mafaka a cikin waɗannan kwanakin ruɗu.…”
“Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.
“Annabci yana ta cika, layi bisa layi. Muddin muka fi tsayawa da ƙarfi ƙarƙashin tutar saƙon mala’ika na uku, haka kuma za mu fi fahimtar annabcin Daniyel a fili; gama Ru’ya ta Yohanna ita ce cikawar Daniyel. Muddin muka fi karɓar hasken da Ruhu Mai Tsarki yake gabatarwa ta wurin tsarkakakkun bayin Allah, haka kuma gaskiyar tsoffin annabce-annabce za ta bayyana a gare mu da zurfi da tabbaci, tabbatacciya kamar kursiyi na har abada; za mu kuma tabbata cewa mutanen Allah sun yi magana ne kamar yadda Ruhu Mai Tsarki ya motsa su. Dole ne mutane su kansu su kasance ƙarƙashin tasirin Ruhu Mai Tsarki domin su fahimci furucin Ruhu ta wurin annabawa. An ba da waɗannan saƙonni ba domin waɗanda suka furta annabce-annabcen ba, amma domin mu da muke rayuwa a tsakiyar al’amuran cikar su.”
“I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.
“Ba zan ji cewa zan iya gabatar da waɗannan abubuwa ba, in da Ubangiji bai ba ni wannan aiki in yi ba. Akwai waɗansu kuma ban da kai, fiye da mutum ɗaya ko biyu, waɗanda kamar ka suke tsammani suna da sabon haske, kuma dukkansu a shirye suke su gabatar da shi ga mutane. Amma zai zama abin faranta wa Allah rai gare su su karɓi hasken da aka riga aka bayar su yi tafiya a cikinsa, kuma su kafa bangaskiyarsu bisa ga Nassosi, waɗanda suke ƙarfafa matsayin da mutanen Allah suka riƙe tsawon shekaru masu yawa. Dole ne a yi shelar madawwamin bishara ta bakin wakilan mutane. Dole ne mu yi shelar saƙonnin mala’ikun da aka wakilta suna tashi a tsakiyar sama, tare da gargaɗi na ƙarshe ga duniya da ta fāɗi. Idan ba a kira mu mu yi annabci ba, an kira mu mu gaskata annabce-annabcen, kuma mu yi haɗin kai da Allah wajen ba da haske ga tunanin sauran mutane. Wannan ne muke ƙoƙarin yi.” Selected Messages, littafi na 2, 113, 114.