The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.

Ƙaruwar ilimi da aka haifar sa’ad da aka buɗe hatimin wahayin Kogin Ulai a shekara ta 1798, ta haifar da tsarin gwaji wanda ya kai kololuwarsa a motsin Kukan Tsakar Dare a shekara ta 1844. An wakilta Kukan Tsakar Dare na kwanaki na ƙarshe, wanda yanzu ake buɗe hatiminsa, ta wannan tarihi, kuma ya ƙunshi daidai waɗannan gaskiyoyin gwaji na wancan tarihin, gama saƙon Kukan Tsakar Dare da yanzu ake buɗe hatiminsa maidowa ne na lu’ulu’un Miller.

“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

“Gaskiyoyin da muka karɓa a 1841, ’42, ’43, da ’44 ya kamata a yanzu a yi nazarinsu kuma a shelanta su. Saƙonnin mala’ika na fari, na biyu, da na uku za a nan gaba a shelanta su da murya mai ƙarfi. Za a ba da su da himma mai tsanani da kuma cikin ikon Ruhu.” Manuscript Releases, juzu’i na 15, 371.

The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.

Babban jigon saƙon annabci na Kukan Tsakar Dare na zamaninmu shi ne rawar da Musulunci na masifa ta uku yake takawa. Dukkan masifu uku na Musulunci an wakilta su a kan alluna biyu na Habakkuk. Saƙon Kukan Tsakar Dare na kwanakin ƙarshe ya fara warware hatiminsa a lokacin ɓacin rai na 18 ga Yuli, 2020, sa’ad da lokacin jinkiri na kwanakin ƙarshe ya iso. Kamar yadda saƙon Kukan Tsakar Dare na tarihin Milleriyawa ya kasance, haka nan saƙon kwanakin ƙarshe ake ci gaba da bunƙasa shi sannu a hankali har ya kai ga matsayin da taron sansani na Exeter yake wakilta. A wannan matsayi budurwai ko dai suna da mai, ko kuwa ba su da shi.

Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.

Furucin annabi Ishaya na kaito ga masu ba’a da suke mulkin mutanen Urushalima, ya nuna cewa wahayi ya zama ga mashayan Ifraimu kamar littafi ne da aka hatimce. A cikin nassin Ishaya, aikin sauya alamar Shaidan zuwa alamar Allahntaka, kamar yadda aka aiwatar a tarihin Adventism, ya kamata a ɗauke shi a matsayin yumɓun maginin tukwane. Wannan aikin shi ne kafa ma’anar “na kullum” a matsayin alamar Almasihu, alhali kuwa alama ce ta Shaidan. Sa’ad da Daniyel ya yi amfani da kalmar “tamid” a matsayin alamar arna, ya zaɓi kalmar ne domin manufar alama, gama kalmar tana nufin “mai ci gaba”.

There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.

Akwai iko uku da suke jagorantar duniya zuwa Armageddon, kuma na farko cikin waɗannan iko uku shi ne maciji (arna). Macijin ya fara yaƙinsa da Allah a sama. Macijin yana ci gaba da wannan yaƙi har zuwa ƙarshen shekaru dubu, sa’ad da za a hallaka shi gaba ɗaya a ƙarshe.

And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.

Kuma idan cikar shekaru dubu ta zo, za a sake Shaiɗan daga kurkukunsa, kuma zai fita ya ruɗi al’ummai waɗanda suke a kusurwoyi huɗu na duniya, Gog da Magog, domin ya tattara su wuri guda zuwa yaƙi: adadinsu kuwa kamar yashin teku yake. Kuma suka hau suka bazu a faɗin duniya, suka kewaye sansanin tsarkaka da kuma ƙaunatacciyar birnin: sai wuta ta sauko daga Allah daga sama, ta cinye su. Kuma aka jefa Iblis, wanda ya ruɗe su, cikin tafkin wuta da sulfur, inda dabbar nan da annabin ƙarya suke, kuma za a azabtar da su dare da rana har abada abadin. Wahayin Yahaya 20:7–10.

The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.

Dabbar (paparoma) wadda ita ce ta biyu cikin ikoki uku da ke jagorantar duniya zuwa Armageddon, da kuma annabin ƙarya (Amurka) na uku daga cikin waɗannan ikoki uku, dukansu sun bayyana a tarihi bayan tarihin gicciye, kuma dukansu ana hallaka su ne a zuwan Almasihu na biyu.

And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

Kuma aka kama dabbar, tare da ita kuwa annabin ƙarya wanda ya yi mu’ujizai a gabanta, waɗanda da su ya ruɗi waɗanda suka karɓi alamar dabbar, da waɗanda kuma suka yi wa siffarta sujada. Su biyun nan kuwa aka jefa da ransu cikin tafkin wuta mai ci da kibiritu. Ru’ya ta Yohanna 19:20.

When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.

Sa’ad da Daniyel ya zaɓi kalmar Ibraniyanci “tamid” (“na kullum”) a matsayin alamar arna (Shaidan), ya zaɓi wata kalma da ta nuna cewa Shaidan ne wanda ya ci gaba da yaƙi da Allah tun da daɗewa ba tare da yankewa ba. Sauran iko biyu kuwa suna aiki ne kawai a yaƙinsu da Allah na takamaiman lokutan da aka ƙayyade. Zaɓin da Daniyel ya yi na kalmar “tamid” (“na kullum”) ya kasance da gangan, kuma daidai ne.

As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:

Yayin da ruwayar Ishaya game da kaiton waɗanda Ubangiji ya zubo musu ruhun barci mai zurfi, ya kuma rufe idanunsu, take ci gaba daga sura ta ashirin da takwas zuwa sura ta talatin, sai ya rubuta:

Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.

Yanzu ka tafi, ka rubuta shi a gabansu a kan allo, ka kuma rubuta shi a cikin littafi, domin ya zama domin lokaci mai zuwa har abada abadin: Gama wannan mutane ne masu tawaye, ’ya’ya maƙaryata, ’ya’yan da ba sa son su ji dokar Ubangiji: Waɗanda suke ce wa masu gani, Kada ku gani; kuma ga annabawa, Kada ku yi mana annabcin gaskiya, ku faɗa mana abubuwa masu daɗi, ku yi annabcin ruɗu: Ku kauce daga hanya, ku juya daga tafarki, ku sa Mai Tsarkin Isra’ila ya daina kasancewa a gabanmu. Saboda haka haka Mai Tsarkin Isra’ila ya ce, Domin kun ƙi wannan magana, kuna dogara ga zalunci da karkatacciyar hanya, kuna kuma jingina da su: Saboda haka wannan mugunta za ta zama muku kamar ɓarna wadda take dab da faɗuwa, tana kumbura a cikin katanga mai tsawo, wadda rushewarta take zuwa farat ɗaya, a take. Kuma zai farfasa ta kamar yadda ake farfasa tukunyar maginin tukwane, a fasa ta kashi-kashi; ba zai ji tausayinta ba: har ba za a sami ko ƙyaskyashe guda a cikin ɓarkewar tata da za a ɗauki wuta daga murhu da shi, ko a ɗebo ruwa da shi daga rami ba. Gama haka Ubangiji Allah, Mai Tsarkin Isra’ila, ya ce; A cikin komowa da hutawa za ku sami ceto; a cikin natsuwa da dogara ne ƙarfinku zai kasance: amma ba ku so. Ishaya 30:8–15.

The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.

“Teber” da aka rubuta, su ne allunan Habakkuk sura ta biyu, waɗanda aka tsara domin masu karanta su su “gudu” su yaɗa saƙon. “Littafin” da ya yi “nuni” da “teber” shi ne Habakkuk. “Teber” daga “littafin” Habakkuk yana wakiltar tsarin gwaji wanda ke bayyana “mutane masu tawaye, ’ya’ya maƙaryata, ’ya’ya waɗanda ba za su saurari dokar Ubangiji ba.” “Mutane masu tawaye” waɗanda suka ƙi “saurarawa,” su ne waɗanda suke cikin Irmiya waɗanda suka ƙi sauraron ƙarar ƙahon matsara.

Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

Na kuma sa masu tsaro a kanku, ina cewa, Ku saurari ƙarar ƙaho. Amma suka ce, Ba za mu saurara ba. Irmiya 6:17.

The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.

Masu tawaye su ne waɗanda suke cikin tarihin Ishaya, haka kuma a cikin tarihin Almasihu, waɗanda ba za su ji ba.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Sai ya ce, Ka je, ka faɗa wa mutanen nan, Da ji za ku ji ƙwarai, amma ba za ku gane ba; da gani kuma za ku gani ƙwarai, amma ba za ku fahimta ba. Ka sa zuciyar mutanen nan ta yi ƙiba, ka sa kunnuwansu su yi nauyi, ka kuma runtse idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su gane da zuciyarsu, su tuba, a kuma warkar da su. Ishaya 6:9, 10.

Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.

Tawayen Ishaya waɗanda ba sa ji za su iya “ji,” amma ba sa “ji,” kuma ƙin da suke yi su “ji” yana bayyana cewa “ba su fahimta.” Su ne mugaye na Daniyel, waɗanda su ma budurwai marasa hikima ne na Matiyu, waɗanda ba su fahimci ƙaruwa ta ilimi da aka wakilta a kan “tebur” wanda aka ambata a cikin “littafin” Habakkuk ba. Da tawayen kurame na Ishaya za su ji, da za a tuba da su kuma a warkar da su, amma zuciyarsu ta yi ƙiba, saboda haka ba za su iya fahimtar saƙon Kukan Tsakar Dare ba. Yesu ya ba da shaida ta biyu game da tawayen kurame.

And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.

Sai almajiran suka zo, suka ce masa, Don me kake yi musu magana da misalai? Sai ya amsa ya ce musu, Domin an ba ku ku san asiran mulkin sama, amma su ba a ba su ba. Gama duk wanda yake da abu, za a ƙara masa, har ya yi yalwa ƙwarai; amma wanda ba shi da shi, ko abin da yake da shi ma za a ƙwace masa. Saboda haka nake yi musu magana da misalai: domin suna gani, amma ba sa gani; suna ji, amma ba sa ji, ba kuma sa fahimta. Kuma annabcin Ishaya ya cika a cikinsu, wanda yake cewa, Da ji za ku ji, amma ba za ku fahimta ba; da gani kuma za ku gani, amma ba za ku gane ba: Gama zuciyar mutanen nan ta yi kauri, kunnuwansu kuma sun yi nauyi ga ji, idanunsu kuwa sun rufe; don kada su taɓa gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su juyo, ni kuma in warkar da su. Amma idanunku masu albarka ne, domin suna gani; haka kuma kunnuwanku, domin suna ji. Gama hakika ina gaya muku, annabawa da yawa da adalai sun yi marmarin ganin abubuwan da kuke gani, amma ba su gan su ba; da kuma jin abubuwan da kuke ji, amma ba su ji su ba. Matiyu 13:10–17.

The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.

Masu hikima suna fahimtar asirin misalai, wato gaskiya ce da aka wakilta layi bisa layi. Masu hikima masu albarka ne, gama suna gani suna kuma ji, kuma masu hikima da masu albarka duka an wakilta su a cikin sura ta goma sha biyu na Daniyel. “Masu hikima” su ne waɗanda suke fahimtar ƙaruwa ta sani (da zukatansu), wanda “teburi” ya wakilta, kamar yadda aka lura da shi a cikin “littafin” Habakkuk, kuma “masu albarka” su ne waɗanda suke jira.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.

Sai ya ce, Ka tafi hanyarka, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: babu kuwa ko ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Kuma tun daga lokacin da za a kawar da hadayar yau da kullum, aka kuma kafa abin banƙyama mai jawo rushewa, za a yi kwana dubu ɗaya da ɗari biyu da casa’in. Mai albarka ne wanda ya yi haƙuri, ya kuma kai ga kwana dubu ɗaya da ɗari uku da talatin da biyar. Daniyel 12:9–13.

The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.

Millerites sun fahimci daidai cewa kwanaki dubu ɗari uku da talatin da biyar sun fara ne sa’ad da aka “kawar” da arna (“na kullum”) a shekara ta 508. An yi alkawarin albarka ga waɗanda suke jira a shekara ta 1843. Kalmar “cometh” a cikin wannan nassi tana nufin “ya kai.” Shekara ta 1843 ta “kai” ga shekara ta 1844 sa’ad da ta ƙare. Da shekara ta 1843 ta ƙare, “lokacin jinkiri” na Habakkuk ya zo, kuma aka furta albarka a kan waɗanda suka jira kamar yadda aka umarta a cikin “littafin” da ya ambaci “alluna.” “Littafin” Habakkuk ya umarci waɗanda abin ya shafa su “jira” ga wahayin.

Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.

Daniyel ya bayyana tarihin shekara ta 1798 (lokacin ƙarshe), sa’ad da aka buɗe hatimin littafinsa, kuma a sa’an nan aka samar da tsarin gwaji mai matakai uku (an tsarkake, kuma an mai da fari, kuma an gwada). Wannan tsari ya kai ga cikar sa a cikin bayyanar ɓoyayyen tarihin tsawar bakwai. Wannan ɓoyayyen tarihi shi ne alamomin gaskiya guda uku, waɗanda suka samu wakilci ta hanyar baƙin cikin farko, saƙon Kukan Tsakar Dare, da babban baƙin ciki. Albarkar isa ga baƙin cikin farko tana wakiltar tsarin gwaji mai matakai uku a ƙarshen tarihin daga 1798 zuwa 1844.

The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.

Tarihin 1798, har zuwa babban abin takaici na 1844, yana zama misali na tarihin 1989, har zuwa dokar Lahadi mai zuwa nan ba da daɗewa ba. An yi alkawarin albarka ga waɗanda suke jira ga wahayin da ya fara jinkiri a abin takaicin farko. “Masu hikima” na Daniyel sura ta goma sha biyu su ne waɗanda aka “albarkace su,” kuma waɗanda suke “jira.” Miyagu kuwa su ne waɗanda ba sa “ji” da zukatansu, kuma ba sa “gani.” Dukan ƙwarewar motsin Millerite an taƙaita ta cikin ayoyi huɗu na Daniyel, kuma waɗannan ayoyin kuma suna wakiltar tarihin hatimcewar dubu ɗari da arba'in da huɗu.

The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”

Tarihi mai tsarki da aka wakilta cikin waɗannan ayoyi huɗu ya ginu ne bisa fahimtar ƙaruwar ilimi wadda aka wakilta a kan allunan Habakkuk, da kuma ƙaruwar ilimin da Yesu ya bayyana sa’ad da yake koyarwa ta hanyar tsarin layi a kan layi. Ya gabatar da misali bayan misali, domin ya bayyana asirin annabci ga “masu hikima”. “Mugaye” a cikin Daniyel sura ta goma sha biyu ba sa fahimta, kuma a cikin 2 Tassalonikawa, sura ta biyu, an wakilci rashin fahimtarsu a matsayin ƙin gaskiya, wadda take kawo ruɗu mai ƙarfi. Gaskiyar da mugaye ba sa ƙauna a wasiƙar Bulus ita ce “na kullum,” kuma a cikin ayoyi huɗu na Daniyel, gaskiyar annabci da aka keɓance aka fayyace ita ce “na kullum.”

Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.

Yesu ya gaya wa almajiran cewa su masu albarka ne, kuma da yin haka yana kwatanta su da waɗanda suke cikin Ishaya waɗanda suka ƙi su gani su kuma ji, domin kada a tuba da su. Waɗanda suke masu albarka a Daniyel goma sha biyu su ne waɗanda suke jira. Ayoyi huɗu na Daniyel sura ta goma sha biyu, da kuma cikar waɗannan ayoyin a tarihin Millerites, da kuma bambancin Ishaya da wani rukuni da ya ƙi ji da gani, da kuma ainihin wannan rarrabewa ta rukuni biyu da Kristi ya yi, duk suna nuni gaba ga ɓoyayyen tarihin tsawowi bakwai waɗanda suka iso a ranar 18 ga Yuli, 2020. Tsarin gwaji na ƙarshe a tarihin Millerite wanda ya fara da baƙin cikin farko yanzu ana maimaita shi. Wasu za su gani, waɗansu kuma za su ƙi gani.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Dole ne a sa dukan saƙonnin da aka bayar daga 1840–1844 su kasance masu ƙarfi a yanzu, gama akwai mutane da yawa da suka rasa alkiblarsu. Saƙonnin kuma dole ne su kai ga dukan ikkilisiyoyi.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Almasihu ya ce, ‘Masu albarka ne idanunku, gama suna gani; da kunnuwanku, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da adalai sun yi marmarin ganin abubuwan da kuke gani, amma ba su gan su ba; da kuma jin abubuwan da kuke ji, amma ba su ji su ba’ [Mattiyu 13:16, 17]. Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“An ba da saƙon. Kuma kada a yi jinkiri a maimaita saƙon, gama alamu na zamani suna cika; dole ne a kammala aikin ƙarshe. Za a yi babban aiki cikin ɗan ƙanƙanin lokaci. Ba da daɗewa ba za a ba da saƙo bisa naɗin Allah wanda zai kumbura ya zama ƙara mai ƙarfi. Sa’an nan Daniyel zai tsaya a rabonsa, ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.

Mala’iku ne suka ja-goranci William Miller ya fahimci cewa “na yau da kullum,” alama ce ta Roma ta arna. Sister White ta tabbatar kai tsaye cewa ya yi daidai a wannan fahimtar. Wannan fahimta wadda aka wakilta a kan “alluna” da aka ambata a cikin “littafin” Habakkuk, “domin lokaci mai zuwa” ce. Bude hatimin wannan “littafi” yana bayyanar da “’ya’ya masu tawaye, masu ƙarya”. “’Ya’ya” alama ce ta tsara ta ƙarshe, saboda haka “lokaci mai zuwa,” a ayar Ishaya, an keɓance shi musamman a matsayin kwanakin ƙarshe na shari’ar bincike.

Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.

Ishaya ya bayyana cewa “‘ya’yan ƙarya” za su ƙi saƙon annabci da aka wakilta a kan “teburin” wanda aka ambata a cikin “littafin,” gama suna cewa “ga masu gani, Kada ku gani; kuma ga annabawa, Kada ku yi mana annabcin abubuwa madaidaiciya, ku faɗa mana abubuwa masu laushi, ku yi annabcin yaudara.” A cikin 1863 Adventism na Laodiceya ya fara wani tsari mai taɓarɓarewa na cika roƙon ‘ya’yan ƙarya. Wannan aiki Ishaya ya wakilta a matsayin ƙin tsoffin hanyoyin tushen Millerite, domin sun ce, “Ku kauce daga hanya, ku juya daga tafarki, ku sa Mai Tsarki na Isra’ila ya daina kasancewa a gabanmu.” Tafarkin da yake shi ne hanya, shi ne tsoffin hanyoyin Irmiya.

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. Jeremiah 6:16.

Ga abin da Ubangiji yana cewa, Ku tsaya a hanyoyi, ku duba, ku kuma tambayi tsofaffin hanyoyi, ina hanya mai kyau take, ku yi tafiya a cikinta, sa’an nan za ku sami hutawa ga rayukanku. Amma suka ce, Ba za mu yi tafiya a cikinta ba. Irmiya 6:16.

The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.

Kin amincewar da “’ya’ya maƙaryata” suka yi da “tsoffin hanyoyi” na Irmiya shi ne ƙin saƙon Kukan Tsakar Dare, wanda a cikinsa ne ake samun “hutawa,” wanda kuma shi ne “hutawa da wartsakewa” da ba su so su ji a cikin Ishaya, wanda kuma shi ne wartsakewar saƙon ruwan sama na ƙarshe. Wannan saƙon shi ne saƙon Kukan Tsakar Dare da aka wakilta a tarihin Milleriyawa kuma aka kwatanta a kan “alluna” waɗanda aka ambata a cikin “littafi.” Ƙin da ’ya’ya maƙaryata suka yi wa saƙon Kukan Tsakar Dare ana wakiltarsa da burinsu na “sa Mai Tsarkin Isra’ila ya daina kasancewa a gabansu.” Wahayi na farko na Ellen White, wanda Alpha da Omega babu shakka za su yi amfani da shi domin wakiltar ƙarshen, ya bayyana hanyar masu adalci, yana nuna hasken da yake a farkonta da kuma wanda shi ne yake jagorantar “masu hikima” har zuwa ƙarshen hanyar.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“An kafa musu haske mai haske a bayansu a farkon hanya, wanda mala’ika ya gaya mini shi ne ‘kukan tsakar dare.’ Wannan haske ya haskaka dukan hanyar, ya kuma ba da haske ga ƙafafunsu, domin kada su yi tuntube.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“In sun mai da idanunsu ga Yesu, wanda yake a gabansu, yana jagorantarsu zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba waɗansu suka gaji, suka ce birnin yana da nisa sosai, alhali kuwa sun yi tsammanin da sun riga sun shiga cikinsa tun da farko. Sai Yesu ya ƙarfafa su ta wurin ɗaga hannunsa na dama mai ɗaukaka, kuma daga hannunsa sai wani haske ya fito yana kaɗawa a bisa rundunar masu jiran zuwan Ubangiji, sai suka yi sowa, ‘Alleluia!’ Waɗansu kuma cikin ganganci suka ƙaryata hasken da yake a bayansu, suka ce ba Allah ba ne ya bishe su har wannan nisa. Sai hasken da yake a bayansu ya mutu, ya bar ƙafafunsu cikin cikakken duhu, suka yi tuntuɓe, suka rasa ganin alamar da kuma Yesu, suka fāɗi daga kan hanyar zuwa ƙasa cikin duhun duniya ta mugunta da ke ƙasa.” Christian Experience and Teachings of Ellen G. White, 57.

It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.

Shi ne hasken Kukan Tsakar Dare a farko da kuma a ƙarshe. Yesu ne (Mai Tsarkin Isra’ila) wanda suka so ya daina kasancewa a gabansu. Hasken da ya fito daga hannun daman Yesu mai ɗaukaka shi ne hasken Kukan Tsakar Dare, kamar yadda aka wakilta a kan “alluna” waɗanda aka lura da su a cikin “littafi”. Ƙin saƙon Kukan Tsakar Dare na Almasihu da “’ya’yan ƙarya” suka yi, da kuma tafarkin da ya kamata su bi a kai, ya jawo hukuncin Allah a kansu sa’ad da suka fāɗi daga tafarkin. “Babban bango” wanda aka karya farat ɗaya, shi ne “bangon” rabuwa tsakanin coci da jiha wanda za a rushe a dokar Lahadi mai zuwa nan ba da daɗewa ba. Wannan hukunci yana zuwa “farat ɗaya a wani ɗan lokaci kaɗan,” kuma zai kasance “kamar karyewar tukunyar mai gini wadda aka farfashe gunduwa-gunduwa.” Shi ne hukuncin da yake da alaƙa da juya alamar Shaiɗan ta “na kullum” a ƙasa-sama, da kuma gane ta a matsayin alamar Almasihu.

Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.

Lalle ne juya al’amura da kuke yi a baya za a ɗauke shi kamar yumɓun maginin tukwane; gama shin abin da aka yi zai ce game da wanda ya yi shi, Bai yi ni ba? ko kuwa abin da aka suranta zai ce game da wanda ya suranta shi, Ba shi da fahimta? Ishaya 29:16.

The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”

“Na kullum” ita ce gaskiyar annabci wadda take ɗaure ayoyi huɗu da ke cikin Daniyel sura ta goma sha biyu tare, waɗanda suke nuna bambanci tsakanin mugaye da masu hikima. “Na kullum” ita ce gaskiyar da waɗanda suka karɓi ruɗu mai ƙarfi a 2 Tassalunikawa suke ƙi. “Na kullum” tana wakiltar muradin “’ya’yan ƙarya” na sa Mai Tsarkin Isra’ila ya kauce musu daga hanya. Kuma azabarsu ana wakilta ta wurin karyewar tukunyar maginin tukwane, abin da ya rage kuwa hoto ne na halin halaka na budurwai marasa hikima, gama daga cikin karyayyun guntaye da suka rage na tukunyar maginin tukwane da ta farfashe, “ba za a sami” “guntun da za a ɗauko wuta daga murhu da shi, ko a debo ruwa daga rijiya da shi ba.”

Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.

Dukansu “wuta” da “ruwa” alamu ne na Ruhu Mai Tsarki, kamar yadda mai yake a cikin misalin budurwai goma. Sa’ad da Kukan Tsakar Dare ya zo ba zato ba tsammani a cikin ƙiftawar ido, kamar yadda ya faru a taron sansani na Exeter a watan Agusta na 1844, zai zama ba zai yiwu ga “’ya’ya maƙaryata” su sami wani mai ba (ruwa ko wuta). An kira su su “koma” bayan takaicin farko, kamar yadda aka kira Irmiya, amma suka ƙi.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 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. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

An sami maganganunka, sai na ci su; maganganunka kuma suka zama mini farin ciki da murna ta zuciyata: gama ana kirana da sunanka, ya Ubangiji Allah Maigirma na runduna. Ban zauna cikin taron masu ba’a ba, ban kuma yi murna tare da su ba; na zauna ni kaɗai saboda hannunka: gama ka cika ni da fushi. Don me ciwona yake dawwamamme, kuma raunina ba ya warkewa, yana ƙin samun waraka? Za ka zama mini kamar maƙaryaci ne ƙwarai, kamar ruwaye masu ƙarewa? Saboda haka ga abin da Ubangiji ya ce, In ka komo, to, zan komo da kai, kai kuma za ka tsaya a gabana: in kuma ka fitar da abin daraja daga abin banza, za ka zama kamar bakina: bari su komo gare ka; amma kai, kada ka komo gare su. Zan kuma mai da kai ga wannan jama’a kamar katangar tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Zan kuɓutar da kai daga hannun mugaye, zan kuma fanshe ka daga hannun masu ban tsoro. Irmiya 15:16–21.

Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.

Irmiya yana wakiltar waɗanda suka komo bayan rashin cikar bege na farko. Waɗanda suka shiga cikin aikin raba “mai daraja daga marar amfani,” domin su “tsaya a gaban” Ubangiji kuma su zama “bakin” Ubangiji. Su ne waɗanda Daniyel ya wakilta a sura ta tara, a matsayin masu fahimtar halin tarwatsuwarsu, sa’an nan kuma suna yin addu’ar Lawiyawa ashirin da shida. Su ne waɗanda Daniyel, Irmiya da masu tsaron Habakkuk suka wakilta, waɗanda aka sa a gaba da “’ya’ya masu ƙarya.” “’Ya’ya masu ƙarya” su ma “Mai Tsarkin Isra’ila” ya kira su sa’ad da Ya ce, “cikin komowa da hutawa za ku sami ceto; cikin natsuwa da dogara ne ƙarfinku zai kasance: amma ba ku yarda ba.”

Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.

Duwayen Miller su ne gaskiyoyin da aka wakilta a kan allunan Habakkuk, waɗanda suke wakiltar gwajin saƙon Kukan Tsakar Dare wanda yake haifar da rukuni biyu na masu sujada. Alamar tayarwar da ake bayyanawa a kan waɗannan duwayen ita ce “na kullum.” Miller ya kasance daidai a fahimtarsa game da “na kullum,” amma fahimtarsa ta kasance iyakance saboda tarihin da ya rayu a cikinsa, kuma duwayen da ya saba sanyawa a kan teburin da ke tsakiyar ɗakinsa yanzu suna haskakawa sau goma fiye da yadda suka yi lokacin da Miller ya fara sa su a kan teburinsa. Yanzu suna cikin akwati mai daraja wanda ya fi girma, gama a yanzu wannan akwati mai daraja yana wakiltar ba Littafi Mai Tsarki kaɗai ba, kamar yadda ya kasance a zamanin Miller, amma yanzu yana wakiltar duka Littafi Mai Tsarki da Ruhun Annabci.

It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.

Waɗannan shaidu biyu ne suke fitar da hasken gwaji a kwanaki na ƙarshe, kuma waɗannan shaidu biyu ne suke zama babban filin yaƙi a kwanaki na ƙarshe. Miller ya ga yaƙin, domin a mafarkinsa suka ɗauki akwatin gawarsa (Littafi Mai Tsarki), suka kuma yage shi. Yahaya, yana wakiltar “masu hikima” a kwanaki na ƙarshe, “yana a tsibirin da ake kira Patmos, saboda maganar Allah, da kuma saboda shaidar Yesu Almasihu.” Ana tsananta wa Yahaya ne saboda ya gaskata saƙon duka Littafi Mai Tsarki da kuma rubuce-rubucen Ellen White.

We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.

Za mu ci gaba da nazarin gaskiyoyin da aka wakilta ta wurin wahayin Kogin Ulai da aka warware hatiminsa a shekara ta 1798, a talifi na gaba.

“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

“Ba mu da abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta da yadda Ubangiji ya bishe mu, da kuma koyarwarsa a cikin tarihinmu na baya.” Life Sketches, 196.