Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.
Jibrilu ya zo wurin Daniyel a sura ta tara domin ya ba shi hikima da fahimta game da wahayi biyu waɗanda aka bayyana a sura ta takwas.
And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.
Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito domin in ba ka basira da fahimta. Tun farkon roƙe-roƙenka umarni ya fito, ni kuma na zo domin in nuna maka; gama kai abin ƙauna ne ƙwarai: saboda haka ka fahimci al’amarin, ka kuma lura da wahayin. Daniyel 9:22, 23.
In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.
Domin Daniel ya sami “fahimta” da yake bukata, sai Jibra’ilu ya gaya masa ya fahimci duka “al’amarin” da kuma “wahayin.” “Al’amarin” shi ne wahayin tattake Wuri Mai Tsarki da runduna, kuma “wahayin,” shi ne wahayin bayyanar 22 ga Oktoba, 1844. ’Yar’uwa White ita ma tana nanata waɗannan wahayi biyu sa’ad da take sanar da mu cewa, Daniyel yana neman ya fahimci dangantakar bautar shekara saba’in da kuma shekaru dubu biyu da ɗari uku. Shekaru saba’in su ne abin da Jibra’ilu ya bayyana a matsayin “al’amarin,” kuma “wahayin” shi ne shekaru dubu biyu da ɗari uku. Daniyel yana wakiltar “masu hikima” na kwanaki na ƙarshe, sa’ad da Jibra’ilu ya bayar da fassarar shekaru dubu biyu da ɗari uku. “Masu hikima” suna gane duka “al’amarin” da “wahayin,” a cikin fassarar Jibra’ilu, mugaye kuwa ba sa fahimta. Mabiyan Miller sun fahimci “al’amarin” da “wahayin,” amma ta iyakantacciyar hanya kawai.
The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.
Shekaru ɗari huɗu da casa’in na lokacin gwaji, wani zamani ne da ya ginu bisa shekaru ɗari huɗu da casa’in na tawaye ga alkawarin “sau bakwai” da aka wakilta a cikin Littafin Firistoci ashirin da biyar da ashirin da shida. Shekaru saba’in na bauta su ne jimillar dukan shekarun da ba a bar ƙasar ta more hutunta ba.
The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.
Makon da Almasihu ya tabbatar da alkawari da mutane da yawa, ya kasance misali na jayayyar alkawarinsa, kamar yadda lokuta biyu na kwanaki dubu ɗaya da ɗari biyu da sittin suka wakilta. Wannan makon annabcin an raba shi ta wurin gicciye, wanda yake wakiltar hatimin Allah.
“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.
“Mene ne hatimin Allah mai rai, wanda ake sa wa a goshin mutanensa? Alama ce wadda mala’iku za su iya karantawa, amma ba idanuwan mutane ba; gama dole ne mala’ikan hallaka ya ga wannan alamar fansa. Hankali mai basira ya ga alamar giciyen Kalbari a cikin ’ya’ya maza da ’ya’ya mata da Ubangiji ya karɓa. An kawar da zunubin keta dokar Allah. Suna sanye da rigar biki, kuma masu biyayya ne da aminci ga dukan umarnan Allah.” Manuscript Releases, juzu’i na 21, 52.
That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.
Waccan makon ya wakilci zamani biyu na shekaru dubu ɗaya da ɗari biyu da sittin, waɗanda aka raba su a dokar Lahadi ta 538, (alamar dabbar) inda arna, sa’an nan kuma tsarin papanci, suka tattake Wuri Mai Tsarki da rundunar. Na tsawon kwanaki dubu ɗaya da ɗari biyu da sittin, Almasihu ya ba da shaidarsa, sa’an nan kuma na wani tsawon kwanaki dubu ɗaya da ɗari biyu da sittin, Almasihu ya ba da wannan shaidar ta bakin almajiransa. Na tsawon shekaru dubu ɗaya da ɗari biyu da sittin, Shaiɗan ya ba da shaidarsa ta bakin arna, sa’an nan kuma na wani tsawon shekaru dubu ɗaya da ɗari biyu da sittin, Shaiɗan ya ba da shaidarsa ta bakin papanci.
The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.
Alkawarin, wanda ta wurin rashin biyayyar Isra’ila ta dā ya zama “rigimar” Allah, shi ne alkawarin Littafin Lawiyawa sura ta ashirin da biyar, wanda ya fayyace hutawar ƙasa, da kuma shelar jubili da za a yi duk shekara ta arba’in da tara.
And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.
Ubangiji kuwa ya yi wa Musa magana a Dutsen Sinai, yana cewa, Ka faɗa wa ’ya’yan Isra’ila, ka ce musu, Sa’ad da kuka shiga ƙasar da nake ba ku, sai ƙasar ta kiyaye Asabbaci ga Ubangiji. Shekaru shida za ka shuka gonarka, kuma shekaru shida za ka yi wa gonar inabinka gyara, ka kuma tattara amfaninta; amma a shekara ta bakwai za a yi wa ƙasar Asabbacin hutawa, Asabbaci ga Ubangiji: ba za ka shuka gonarka ba, ba kuwa za ka yi wa gonar inabinka gyara ba. Abin da ya tsiro da kansa daga girbinka ba za ka girbe ba, ba kuwa za ka tattara inabin kurangar inabinka marar gyara ba: gama shekara ce ta hutawa ga ƙasar. Kuma Asabbacin ƙasar zai zama abinci a gare ku; gare ka, da bawan ka, da baiwarka, da ma’aikacinka na haya, da baƙon da yake zaune tare da kai, Haka kuma ga dabbobinka, da namomin daji da suke cikin ƙasarka, dukan amfaninta zai zama abinci. Kuma za ka ƙirga wa kanka Asabbatai bakwai na shekaru, sau bakwai na shekaru bakwai; kuma tsawon waɗannan Asabbatai bakwai na shekaru zai zama maka shekaru arba’in da tara. Sa’an nan za ka sa a busa ƙahon jubili a rana ta goma ga wata na bakwai; a ranar kafara za ku sa a busa ƙaho a cikin dukan ƙasarku. Kuma za ku tsarkake shekara ta hamsin, ku yi shelar ’yanci cikin dukan ƙasar ga dukan mazaunanta: za ta zama jubili a gare ku; kuma kowane mutum zai koma ga mallakarsa, kowane mutum kuma zai koma ga iyalinsa. Wannan shekara ta hamsin jubili ce a gare ku: ba za ku yi shuki ba, ba kuwa za ku girbe abin da ya tsiro da kansa a cikinta ba, ba kuma za ku tattara inabin kurangarta marar gyara ba. Gama jubili ce; za ta zama mai tsarki a gare ku: za ku ci amfaninta daga saura. A cikin shekarar wannan jubili kowane mutum zai koma ga mallakarsa. Lawiyawa 25:1–13.
The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.
Lokaci na farko na annabcin shekara dubu biyu da ɗari uku, kamar yadda yake da makon da Almasihu ya tabbatar da alkawari, da kuma shekaru ɗari huɗu da casa’in, yana da alaƙa kai tsaye da “lokuta bakwai” na littafin Lawiyawa surori ashirin da biyar da ashirin da shida.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.
Saboda haka ka sani, ka kuma fahimta, cewa tun daga fitowar umarnin a maido da a kuma gina Urushalima har zuwa ga Almasihu, Yarima, za su zama makonni bakwai, da makonni sittin da biyu: za a sāke gina titi, da katanga ma, ko da a cikin kwanaki masu wahala. Daniyel 9:2.
Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.
Makonni sittin da tara da suka fara a shekara ta 457 kafin haihuwar Almasihu, suna kai ka zuwa baftismar Almasihu, da kuma farkon makon da ya tabbatar da alkawari, wanda shi ne alkawarin “rigimar” Allah. Amma akwai wani mako na makonni (shekaru arba’in da tara), wanda aka ware daga makonni sittin da tara ta wurin furucin nan, “mako bakwai, da sittin da biyu.” Da aka fara a shekara ta 457 kafin haihuwar Almasihu, ya kamata a kasance da shekaru arba’in da tara, abin nuni a sarari ga alkawarin da ke cikin littafin Firistoci sura ta ashirin da biyar, da kuma bikin jubili. Waɗannan shekaru arba’in da tara ba alamar zagayowar jubili kaɗai ba ne, amma kuma na Fentikos ne, wanda shi ne rana ta hamsin da take biyo bayan kwanaki arba’in da tara na idin makonni.
The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:
Shekaru arba’in da tara na farko cikin shekarun dubu biyu da ɗari uku, shekarun ɗari huɗu da casa’in, da kuma makon da aka tabbatar da alkawari, duk suna da alaƙa kai tsaye da shekarun dubu biyu da ɗari biyar da ashirin, waɗanda aka wakilta a matsayin “sau bakwai,” a cikin Littafin Firistoci sura ta ashirin da shida. Kowane ɓangare na annabcin shekaru dubu biyu da ɗari uku yana da alaƙa kai tsaye da “sau bakwai” wanda Adventism ya ware a gefe kuma ya ƙi a shekara ta 1863. “Sau bakwai” alama ce ta alkawarin jubili, kuma saboda wannan dalili ya kamata kuma a lura cewa sa’ad da shekarun dubu biyu da ɗari uku suka ƙare a ranar 22 ga Oktoba, 1844, haka ma shekarun dubu biyu da ɗari biyar da ashirin suka ƙare a wannan rana ɗin, gama Musa ya rubuta a Littafin Firistoci sura ta ashirin da biyar:
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
“Za ka ƙidaya wa kanka Asabar bakwai na shekaru, sau bakwai na shekaru bakwai; kuma tsawon Asabar bakwai na shekarun zai zama maka shekaru arba’in da tara. Sa’an nan kuma za ka sa a busa ƙaho na Yubili a rana ta goma ga wata na bakwai; a ranar kafara za ku sa a busa ƙahon a cikin dukan ƙasarku.” Lawiyawa 25:8, 9.
Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”
Kowane lokaci na annabci da yake cikin shekaru dubu biyu da ɗari uku, yana da alaƙa kai tsaye da “sau bakwai” na Littafin Firistoci sura ta ashirin da shida, har da ranar da waɗannan lokuta biyu na annabci suka ƙare. Shekaru arba’in da tara na fari sun bayyana aikin sake gina da maido da Urushalima wanda za a kammala sa’ad da mutanen Allah suka fito daga Babila. An gama haikalin kafin umarni na uku, kamar yadda kuma aka gama haikalin Millerite kafin mala’ika na uku ya iso. Duk da haka, bayan 457 BC, “titin” har yanzu yana bukatar “a sāke gina shi, da katanga ma, ko a cikin lokuta na wahala.” A matsayin Alfa da Omega, Yesu kullum yana misalta ƙarshen abu da farkon abu, kuma bayan Oktoba 22, 1844, Millerites za su kammala “titin” “da katangar,” “a cikin lokuta na wahala.”
Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.
’Yar’uwa White ta bayyana ainihin katangar kariya da ke kewaye da Urushalima a matsayin alamar dokar Allah, kuma nan da nan bayan 22 ga Oktoba, 1844, aka ja masu aminci zuwa cikin Wuri Mai Tsarki na sama, suka kuma gane dokar Allah (katangar). Domin su gane dokar Allah, har da Asabar, aka komo da Milleriyawa ga alkawarin Isra’ila ta dā. Maido da ainihin “titina” kuwa, shi ne maido da aka cika a ruhaniya sa’ad da Milleriyawa suka koma ga “tsoffin hanyoyi” na Irmiya. “Lokutan wahala” da za su kasance a cikin lokacin da aka kafa katangar da titin, za su cika ne bayan 1844, kuma Yaƙin Basasa da yake ta gabatowa a wancan lokaci, kuma ba da daɗewa ba ya fara a cikin wannan tarihin, ya wakilci waɗannan lokutan wahala.
Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.
Da sun kasance da aminci da sun kai ga shekarar alama ta hamsin ta jubili (inda ake ’yanta bayi), wadda kuma rana ta hamsin ta Fentikos ta wakilta (inda saƙon ’yanci yake zuwa ga dukan duniya). Amma bayan 1844 mafi yawansu suka yi hamayya da hasken Asabar, kuma a 1863, suka kuma ƙi saƙon Musa (“sau bakwai”), wanda Iliya (William Miller) ya isar musu. Wato dai, suka juya baya daga “titun” (tsoffin hanyoyi) da aka nufa su gyara su kuma su yi tafiya a cikinsu.
Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.
Yesu kullum yana kwatanta ƙarshen da farkon, kuma sa’ad da aka maimaita misalin budurwai goma a kwanaki na ƙarshe, aikin maido da Urushalima kuma za a sake cika shi. Za a gina “titi da katanga” a cikin “lokuta masu wahala”. Yanzu muna shiga cikin waɗannan lokuta masu wahala. 22 ga Oktoba, 1844, yana wakiltar dokar Lahadi mai zuwa nan ba da daɗewa ba, saboda haka sa’ad da “sa’ar babbar girgizar ƙasa,” ta Ru’ya ta Yohanna goma sha ɗaya ta zo, za a gina titi da katanga a cikin lokuta masu wahala. Yanzu za mu bayyana waɗannan lokuta masu wahala a matsayin “fusatar al’ummai” da tsananta yaƙe-yaƙen Musulunci ya haifar.
While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.
Yayin da take bayani a kan abin da aka riga aka rubuta game da “lokacin wahala,” ta ba da wani bayani da aka rubuta a cikin littafin Early Writings.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
“1. A shafi na 33 an ba da wannan bayani: ‘Na ga cewa Asabar mai tsarki ita ce, kuma za ta kasance, katangar rarrabewa tsakanin Isra’ila na gaskiya na Allah da marasa bangaskiya; kuma cewa Asabar ita ce babban al’amari domin haɗa zukatan ƙaunatattun tsarkakan Allah masu jira. Na ga cewa Allah yana da ’ya’ya waɗanda ba su gani kuma ba sa kiyaye Asabar. Ba su ƙi hasken da yake kanta ba. Kuma a farkon lokacin wahala, an cika mu da Ruhu Mai Tsarki yayin da muka fita muka yi shelar Asabar a fili fiye da dā.’”
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“An ba da wannan wahayi ne a shekara ta 1847, sa’ad da ’yan’uwa Advent masu kiyaye Asabar suka kasance kaɗan ƙwarai, kuma a cikin waɗannan ma kaɗan ne suke tsammanin cewa kiyaye ta na da isasshen muhimmanci har ya jawo iyaka tsakanin mutanen Allah da marasa bangaskiya. Yanzu kuma ana fara ganin cikar wannan wahayin. ‘Farkon wannan lokacin wahala,’ da aka ambata a nan, ba ya nufin lokacin da annobai za su fara a zubo, sai dai wani ɗan gajeren lokaci ne kafin a zubo su, sa’ad da Kristi yake cikin Wuri Mai Tsarki. A wancan lokaci, yayin da aikin ceto yake gab da rufewa, wahala za ta fara mamaye duniya, al’ummai kuma za su yi fushi, duk da haka za a kame su domin kada su hana aikin mala’ika na uku. A wancan lokaci ne ‘ruwan sama na ƙarshe,’ ko wartsakewa daga gaban Ubangiji, zai zo, domin ya ba da iko ga babbar murya ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya a lokacin da za a zubo annobai bakwai na ƙarshe.” Early Writings, 85.
There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.
Akwai wani “ɗan ƙanƙanen lokaci,” wanda yake gabace rufe ƙofofin jarrabawa, lokacin da “al’ummai za su yi fushi, duk da haka za a riƙe su a ƙuntata.” A lokaci guda kuma “ruwan sama na ƙarshe” zai zo. “Fushin al’ummai,” alama ce da aka bayyana a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Al’ummai kuma suka yi fushi, fushinka kuma ya zo, haka nan kuma lokacin matattu, domin a yi musu shari’a, kuma ka ba da lada ga bayinka annabawa, da tsarkaka, da masu tsoron sunanka, ƙanana da manya; kuma ka hallaka waɗanda suke lalatar duniya. Ru’ya ta Yohanna 11:18.
Sister White comments on this verse.
’Yar’uwa White ta yi sharhi a kan wannan aya.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Na ga cewa fushin al’ummai, hasalar Allah, da lokacin yin hukunci a kan matattu abubuwa ne dabam-dabam kuma bayyanannu, ɗaya na biyo bayan ɗaya; haka kuma cewa Mika’ilu bai riga ya tashi tsaye ba, kuma lokacin wahala, irin wadda ba a taɓa yin irinta ba, bai riga ya fara ba. Al’ummai suna yanzu suna fusata, amma sa’ad da Babban Firist namu ya gama aikinsa a cikin Wuri Mai Tsarki, zai tashi tsaye, ya sa tufafin ɗaukar fansa, sa’an nan kuma annobai bakwai na ƙarshe za a zubo su.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Na ga cewa mala’iku huɗun za su riƙe iskokin huɗu har sai aikin Yesu ya cika a cikin Wuri Mai Tsarki, sa’an nan kuma annoba bakwai na ƙarshe za su zo.” Early Writings, 36.
The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.
“Fushin al’ummai” yana faruwa ne daf da lokacin da ƙofar alheri ta rufe, gama abin da ya biyo bayansa shi ne “fushin Allah.” “Fushin Allah” yana faruwa ne sa’ad da ƙofar alheri ta rufe, kuma “lokacin yin shari’a ga matattu” yana nufin shari’ar da take faruwa a lokacin shekaru dubu, ba kuwa yana nufin shari’ar matattu da ta fara a shekara ta 1844 ba.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.
Sai na ga wani mala’ika yana saukowa daga sama, yana riƙe da mabuɗin ramin marar ƙasa da kuma wata babbar sarka a hannunsa. Sai ya kama macijin nan, tsohon macijin nan, wanda shi ne Iblis, da Shaiɗan, ya ɗaure shi har shekara dubu, ya jefa shi cikin ramin marar ƙasa, ya kulle shi, ya sa masa hatimi, domin kada ya ƙara ruɗin al’ummai sai an cika shekara dubun nan: bayan haka kuma dole ne a sake shi na ɗan lokaci kaɗan. Sai na ga kursiyai, aka zauna a kansu, aka ba su iko na shari’a: sai kuma na ga rayukan waɗanda aka fille kawunansu saboda shaidar Yesu, da kuma saboda maganar Allah, waɗanda kuwa ba su yi wa dabbar nan sujada ba, ko ga siffarta, kuma ba su karɓi alamarta a goshinsu ko a hannuwansu ba; sai suka rayu, suka yi mulki tare da Almasihu har shekara dubu. Ru’ya ta Yohanna 20:1–4.
The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.
Hukuncin da aka “ba wa” tsarkaka, yana nuna cewa za su zartar da hukunci a kan mugaye a lokacin shekaru dubu, ba cewa su ne ake yi wa hukunci ba.
“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.
“A cikin shekaru dubu tsakanin tashin farko da tashin matattu na biyu ne ake gudanar da shari’ar mugaye. Manzo Bulus ya nuna ga wannan shari’a a matsayin wani al’amari da ke biyo bayan zuwan Almasihu na biyu. ‘Kada ku yi wa kome hukunci kafin lokaci, har Ubangiji ya zo, wanda shi kuma zai fito da ɓoyayyun abubuwan duhu zuwa ga haske, ya kuma bayyana shawarwarin zukata.’ 1 Korintiyawa 4:5. Daniyel ya furta cewa sa’ad da Tsohon Kwanaki ya zo, ‘an ba tsarkakan Maɗaukaki shari’a.’ Daniyel 7:22. A wannan lokaci masu adalci suna mulki a matsayin sarakuna da firistoci ga Allah. Yohanna a cikin Ru’ya ta Yohanna ya ce: ‘Na ga kursiyai, suka kuwa zauna a kansu, aka kuma ba su shari’a.’ ‘Za su zama firistocin Allah da na Almasihu, kuma za su yi mulki tare da shi shekara dubu.’ Ru’ya ta Yohanna 20:4, 6. A wannan lokaci ne, kamar yadda Bulus ya riga ya annabta, ‘tsarkaka za su yi wa duniya shari’a.’ 1 Korintiyawa 6:2. Cikin haɗin kai da Almasihu suna yi wa mugaye shari’a, suna kwatanta ayyukansu da littafin dokoki, wato, Littafi Mai Tsarki, suna kuma yanke hukunci a kan kowane hali bisa ga ayyukan da aka yi cikin jiki. Sa’an nan sai a auna rabon azabar da mugaye dole su sha, gwargwadon ayyukansu; kuma a rubuta shi a kansu, a ƙarƙashin sunayensu, cikin littafin mutuwa.”
“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.
“Shaiɗan ma da mugayen mala’iku za a yi musu hukunci ta wurin Almasihu da mutanensa. Bulus ya ce: ‘Ba ku sani ba cewa za mu yi wa mala’iku hukunci?’ Aya ta 3. Kuma Yahuza ya bayyana cewa ‘mala’ikun da ba su kiyaye matsayinsu na farko ba, amma suka bar mazauninsu na kansu, Ya tsare su cikin sarƙoƙi madawwami a ƙarƙashin duhu domin hukuncin babbar rana.’ Yahuza 6.”
“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.
“A ƙarshen shekaru dubu tashin matattu na biyu zai faru. Sa’an nan kuma za a ta da mugaye daga matattu su bayyana a gaban Allah domin aiwatar da ‘hukuncin da aka rubuta.’ Saboda haka mai bayyana wahayin, bayan ya kwatanta tashin matattu na masu adalci, ya ce: ‘Sauran matattu kuwa ba su sāke rayuwa ba sai da shekaru dubu suka cika.’ Ru’ya ta Yohanna 20:5. Kuma Ishaya ya bayyana game da mugaye cewa: ‘Za a tattara su tare, kamar yadda ake tattara fursunoni a rami, kuma za a kulle su a kurkuku, bayan kwanaki masu yawa kuma za a ziyarce su.’ Ishaya 24:22.” The Great Controversy, 660, 661.
It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”
Saboda haka a bayyane yake cewa “fusatar da al’ummai” tana nufin “lokutan wahala” da ke auko wa duniya kafin ƙofar jinƙai ta rufe, kuma sa’ad da “al’ummai suka fusata,” a lokaci guda ana kuma “tsare su a ƙarƙashin iko.”
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.
“Na ga cewa fushin al’ummai, hasalar Allah, da lokacin yin hukunci a kan matattu abubuwa ne dabam-dabam kuma bayyanannu, ɗaya yana biye da ɗaya.” Early Writings, 36.
At the time when the “nations are angered,” the latter rain begins to fall.
A lokacin da “al’ummai suka yi fushi,” ruwan sama na ƙarshe ya fara sauka.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“A wancan lokaci, yayin da aikin ceto yake ƙarewa, wahala za ta zo a kan duniya, al’ummai kuma za su yi fushi, duk da haka za a kange su domin kada su hana aikin mala’ika na uku. A wancan lokaci ‘ruwan sama na ƙarshe,’ wato wartsakarwa daga gaban Ubangiji, zai zo, domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, ya kuma shirya tsarkaka su tsaya a lokacin da annobai bakwai na ƙarshe za a zubo.” Early Writings, 85.
There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.
Akwai wani lokaci da “al’ummai suka fusata,” amma a lokaci guda kuma “ana riƙe su a kame.” A sa’an nan ne Kristi yake kafa mulkinsa na ɗaukaka, gama yana kafa mulkinsa ne a lokacin ruwan sama na ƙarshe.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ruwan sama na ƙarshe yana zuwa bisa waɗanda suke tsarkaka—sa’an nan duka za su karɓe shi kamar yadda aka yi a dā.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Sa’ad da mala’ikun nan huɗu suka saki, Almasihu zai kafa mulkinsa. Babu wanda zai karɓi ruwan sama na ƙarshe sai waɗanda suke yin duk abin da za su iya.” Spalding and Magan, 3.
The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.
Sassan biyu na baya daga Early Writings suna nuna cewa sa’ad da al’ummai suka husata, kuma a lokaci guda aka “riƙe su cikin takura,” mala’iku huɗu suna tsare iskoki huɗu. Saboda haka, an wakilta husatar al’ummai a matsayin “iskoki huɗu”. Ta kuma lura cewa a lokacin da mala’iku huɗu suke riƙe al’ummai masu husata cikin takura, ruwan sama na ƙarshe zai zo. Lokacin da ya fara sa’ad da ruwan sama na ƙarshe ya zo, wanda kuma shi ne lokacin da al’ummai suke husata, duk da haka ana riƙe su cikin takura, yana ci gaba har sai Mikayel ya miƙe tsaye kuma lokacin jarrabawar ɗan Adam ya rufe. Wannan lokacin shi ne lokacin da ceto yake rufewa, sabili da haka yana wakiltar aikin ƙarshe na Almasihu a Wuri Mafi Tsarki, wanda aka bayyana a matsayin lokacin da yake ko dai yana shafe zunuban mutane ko kuma sunayensu daga littattafan shari’a. Wannan lokacin, lokacin da mala’iku suke riƙe iskoki huɗu, shi ne lokacin hatimi na dubu ɗari da arba’in da huɗu.
Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.
Musuluncin na masifar ta uku ita ce ikon da “ke fusata al’ummai,” kuma masifar ta uku ta iso a ranar 11 ga Satumba, 2001, amma nan da nan aka “riƙe” Musulunci. “Iskar gabas” alama ce ta Musulunci, kuma Ishaya ya bayyana “iskar gabas” a matsayin “iska mai tsanani,” wadda Allah “ke tsayarwa” (ke hana ta). Yaƙin Musulunci kuwa ana yawan bayyana shi a matsayin mace mai naƙuda, domin yaƙi ne mai ƙara tsananta, wanda ya fara a ranar 11 ga Satumba, 2001, sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko, kamar yadda aka nuna ta wurin rushewar manyan gine-ginen birnin New York.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Yanzu kuma sai ga maganar da aka ce na faɗa cewa za a share New York da igiyar ruwa mai ƙarfi? Wannan ban taɓa faɗa ba. Na faɗa cewa, yayin da nake duban manyan gine-ginen da ake ta ɗagawa a can, bene a kan bene, ‘Ai, irin munanan al’amura za su auku sa’ad da Ubangiji zai tashi ya girgiza duniya ƙwarai! Sa’an nan kuma kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta goma sha takwas na Ru’ya ta Yohanna gargaɗi ne game da abin da yake zuwa a kan duniya. Amma ba ni da wani haske na musamman dangane da abin da yake zuwa a kan New York, sai dai kawai na san cewa wata rana manyan gine-ginen da suke can za a rushe su ta wurin jujjuyawa da kifarwar ikon Allah. Daga hasken da aka ba ni, na sani cewa hallaka tana cikin duniya. Kalma ɗaya daga wurin Ubangiji, taɓawa ɗaya daga ikonSa mai girma, kuma waɗannan manyan gine-gine masu nauyi za su fāɗi. Al’amura za su auku masu ban tsoro, waɗanda tsananin firgitarsu ba za mu iya tunanowa ba.” Review and Herald, 5 ga Yuli, 1906.
On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.
A kan jadawalin 1843 da 1850, an wakilci Musulunci da “dawakan yaƙi”. A cikin Ru’ya ta Yohanna sura ta tara, inda aka bayyana Musuluncin Kaito na fari da na biyu, an gane halin Musulunci ta wurin sunan sarkin Musulunci.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Kuma suna da sarki a kansu, wanda shi ne mala’ikan ramin marar iyaka, wanda sunansa a cikin harshen Ibraniyanci shi ne Abaddon, amma a cikin harshen Helenanci sunansa Apollyon. Ru’ya ta Yohanna 9:11.
The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.
Ayat ɗin, wato sura TA TARA, aya ta GOMA SHA ƊAYA, a cikin annabci yana bayyana cewa ko an wakilta shi a Tsohon Alkawari (Ibrananci) ko a Sabon Alkawari (Girkanci), halin Musulunci shi ne Abaddon ko Apollyon. Duka sunayen nan biyu suna nufin “hallaka da mutuwa”.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
“Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta a matsayin doki mai fushi wanda yake neman kuɓucewa ya yi ta rugowa a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.” Manuscript Releases, volume 20, 217.
The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.
Iskoki huɗu su ne dokin fushi na annabcin Littafi Mai Tsarki, wanda yake neman ya kuɓuce. Ɗaya daga cikin siffofin annabci na dokin fushi shi ne cewa an kange shi, amma yana neman ya kuɓuce ya kawo “hallaka da mutuwa” a kan dukan duniya.
We will continue to address these subjects in the next article.
Za mu ci gaba da tattauna waɗannan batutuwa a maƙala ta gaba.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, 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 offense 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.’
“Kaiton da mutanen Allah sun fahimci hallakar da ke tafe ga dubban birane, waɗanda yanzu kusan an mika su ga bautar gumaka! Amma da yawa daga cikin waɗanda ya kamata su kasance suna shelar gaskiya suna zargi kuma suna hukunta ’yan’uwansu. Sa’ad da ikon Allah mai tuba ya sauko a kan zukata, za a sami tabbataccen canji. Mutane ba za su kasance da wani sha’awar suka da rushewa ba. Ba za su tsaya a wani matsayi da zai hana haske ya haskaka wa duniya ba. Sukarsu, zarge-zargensu, za su daina. Rundunonin maƙiyi suna tattaruwa domin yaƙi. Mugayen rikice-rikice suna gabanmu. Ku matsa kusa da juna, ’yan’uwana maza da mata, ku matsa kusa da juna. Ku daure kanku da Kristi. ‘Kada ku ce, Haɗin kai ne,... kuma kada ku ji tsoron abin da suke tsoro, ko ku firgita. Ku tsarkake Ubangijin runduna shi kaɗai; shi ne zai zama tsoronku, shi ne kuma zai zama firgicinku. Shi kuwa zai zama mafaka mai tsarki; amma dutse na tuntuɓe da dutsen saɓo ga gidajen Isra’ila biyu, tarko kuma da raga ga mazaunan Urushalima. Da yawa a cikinsu kuma za su yi tuntuɓe, su fāɗi, a kakkarya su, a kama su da tarko, a kuma cafke su.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Duniya wata matattakala ce. ’Yan wasan, mazaunanta, suna shirye-shiryen taka rawarsu a cikin babban wasan kwaikwayo na ƙarshe. An daina kallon Allah. A wajen manyan taron ’yan Adam babu haɗin kai, sai dai yadda mutane ke ƙulla ƙawance domin su cim ma manufofinsu na son kai. Allah yana kallo. Nufinsa game da talakawansa masu tawaye zai cika. Ba a ba da duniya ga hannun mutane ba, ko da yake Allah yana ƙyale abubuwan rikicewa da rashin tsari su yi mulki na ɗan lokaci. Wata iko daga ƙasa tana aiki domin ta kawo manyan al’amuran ƙarshe a cikin wannan wasan kwaikwayo,—Shaiɗan yana zuwa kamar Almasihu, yana aiki da dukan ruɗin rashin adalci a cikin waɗanda suke ɗaure kansu tare a cikin ƙungiyoyin asiri. Waɗanda suke mika kai ga sha’awar ƙulla ƙawance suna aiwatar da shirye-shiryen maƙiyi. Dalili zai biye da sakamako.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Zunubi ya kusan kai ga iyakarsa. Rudani ya cika duniya, kuma nan ba da jimawa ba wani babban firgici zai sauko wa ’yan Adam. Ƙarshe ya yi kusa ƙwarai. Mu da muka san gaskiya ya kamata mu kasance muna shirya kanmu domin abin da ba da daɗewa ba zai auko wa duniya a matsayin mamaya mai ban mamaki.” Review and Herald, Satumba 10, 1903.