We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
An sanar da mu cewa, “Allah ya shiryar da tunanin William Miller zuwa ga annabce-annabce, ya kuma ba shi babban haske game da littafin Ru’ya ta Yohanna.” Tarihin zamanin da aka tashe shi a cikinsa ya hana Miller fahimtar “babban hasken” da yake cikin surori na goma sha biyu, goma sha uku, goma sha shida, goma sha bakwai da goma sha takwas na Ru’ya ta Yohanna, domin waɗannan surori sun bayyana aikin masarautu na annabci waɗanda bai iya gani daga matsayinsa na tarihi ba.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Hasken da aka bai wa Miller game da littafin Ru’ya ta Yohanna shi ne Ikklisiyoyi, Hatimai da Ƙaho-ƙaho, kuma Ƙaho-ƙahon nan uku na ƙarshe, waɗanda aka bayyana a matsayin “Kaituna” uku, su ne aka wakilta a kan alluna biyu na Habakkuk. “Babban hasken” da aka bai wa Miller a cikin littafin Ru’ya ta Yohanna ya shafi rawar Musulunci a annabcin Littafi Mai Tsarki. Duk da haka, har ma wannan “babban hasken” ya kasance mai iyaka saboda yanayin zamansa na tarihi.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Majami’u bakwai na Asiya tarihin cocin Almasihu ne cikin siffofinta bakwai, a cikin dukan karkace-karkacenta da juyin-juyinta, a cikin dukan wadata da tsanantarta, tun daga zamanin manzanni har zuwa ƙarshen duniya. Hatimai bakwai kuwa tarihin mu’amalolin ikon-ikoki da sarakunan duniya ne a kan cocin, da kuma kāriyar Allah ga mutanensa a cikin wannan lokaci guda. Kuma ƙahoni bakwai tarihin hukunce-hukunce bakwai ne na musamman kuma masu tsanani da aka aiko a kan duniya, ko kuma daular Roma. Haka kuma kwanoni bakwai su ne annoba bakwai na ƙarshe da aka aiko a kan Roma ta Paparoma. A gauraye da waɗannan kuma akwai wasu abubuwa masu yawa, waɗanda aka saka a ciki kamar ƙananan koguna masu ƙara gudu, suna cika babban kogin annabci, har sai dukan abin ya ƙare da mu a cikin tekun madawwamiya.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Wannan, a gare ni, shi ne tsarin annabcin Yohanna a cikin littafin Ru’ya ta Yohanna. Kuma mutumin da yake so ya fahimci wannan littafi, dole ne ya kasance da cikakken sani game da sauran sassa na maganar Allah. Siffofi da kamantattun maganganu da aka yi amfani da su a cikin wannan annabci, ba dukkansu ne aka bayyana a cikinsa ba, amma dole ne a same su a wurin sauran annabawa, a kuma bayyana su a cikin sauran nassosin Littafi Mai Tsarki. Saboda haka a bayyane yake cewa Allah ya nufa a yi nazarin dukan maganar, ko da kuwa domin a sami bayyananniyar fahimtar kowane sashe.” William Miller, Miller’s Lectures, juzu’i na 2, lacca ta 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Ka lura cewa Miller ya fahimci annobai bakwai na ƙarshe a matsayin hukunce-hukunce bakwai a kan Roma ta papacy. Bai iya fahimtar cewa an yi wa Roma ta papacy mummunan rauni ba, wanda za a warkar da shi. Ya gane ƙahoni bakwai a matsayin “tarihin hukunce-hukunce bakwai na musamman kuma masu tsanani da aka aiko a kan duniya, ko kuma mulkin Roma,” amma bai iya gane bambanci tsakanin mulkokin Roma ta arna da Roma ta papacy ba. Saboda haka, iyawarsa ta ganin bambancin da ke tsakanin ƙahoni huɗu na farko da ƙahoni uku na ƙarshe ta kasance mai iyaka.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller bai iya gane cewa hukuncin da aka kawo a kan Roma amsar Allah ce ga tilasta kiyaye Lahadi ba, domin har yanzu Millerites suna bauta a ranar Lahadi a tarihinsu. Miller ya yi daidai wajen gane cewa ƙahonin hukunci ne a kan Roma, amma takamaiman dalilin da ya sa aka kawo waɗannan hukuncai, da kuma bambancin da ke tsakanin Ƙahonin huɗu na farko da ukun ƙarshe, ya kasance iyakantacce, ko kuma babu sam. Da wannan iyakantaccen fahimta, “lu’ulu’in” waɗannan annoba uku na Musulunci har yanzu yana ƙunshe a cikin jadawalai waɗanda hannun Allah ya jagoranta, kuma bai kamata a canja su ba.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Basira mai haske tana bai wa ɗalibi “mai hikima” na annabci damar gane cewa Allah ba wai kawai ya hure tsarkakan mutanen da suka rubuta Littafi Mai Tsarki ba, amma kuma Ya shugabanci aikin mutanen da suka fassara Littafi Mai Tsarki na King James, kuma Ya faɗa dalla-dalla cewa Ya yi amfani da irin wannan kulawar allahntaka ɗaya a cikin samar da tsararru biyu masu tsarki.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Lu’ulu’un” Miller na Kakaki ta biyar, ta shida da ta bakwai (Musulunci), yana haskakawa sau goma fiye da da a kwanaki na ƙarshe, domin yana bayyana batun Kukan Tsakar Dare na ƙarshe. Batun Kukan Tsakar Dare a tarihin Millerite shi ne ranar kammaluwar lokutan annabci, kuma a wannan ma’ana saƙon “Kukan Tsakar Dare” na kwanaki na ƙarshe (wanda shi ne saƙon Musulunci na Bala’i na uku), an yi masa alama ta ranar 22 ga Oktoba, 1844. Wannan rana a tarihin Millerite tana alamta dokar Lahadi mai gabatowa nan ba da daɗewa ba, kuma duka 22 ga Oktoba, 1844, da dokar Lahadi, gicciye ne ya yi musu alama, wanda shi ne ƙarshen Shigar Almasihu ta Nasara.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
“Dutsen jauhari” na Miller na ƙaho na biyar, na shida, da na bakwai (Musulunci), yana haskakawa har sau goma fiye da da a kwanaki na ƙarshe, domin yana bayyana Musulunci cikin jituwa da jigon motsin gyara na kwanaki na ƙarshe, wato Musuluncin Bala’i na uku. Saboda haka, a matsayin jigon motsin gyara na ƙarshe na mutum dubu ɗari da arba’in da huɗu, an riga an misalta shi ta wurin jigon kowane ɗaya daga cikin motsin gyara da suka gabata, ko kuwa jigon “tashin matattu” ne a cikin motsin gyara na Almasihu, ko jigon “lokacin annabci” ne a cikin tarihin Millerites, ko jigon “akwatin Allah” ne a cikin motsin gyara na Dawuda, ko kuma jigon “alkawari” ne a cikin motsin gyara na Musa.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Ko abin da ya shafi faruwar gicciye, ko ranar 22 ga Oktoba, 1844, ko kuma jigogi dabam-dabam na ƙungiyoyin gyarawa, kowace rana da kowane jigo sun wakilci tambayar gwaji ta rai-ko-mutuwa ga tsarar wancan lokaci. “Lu’ulu’un” Miller na Masifu uku na Musulunci tambayar gwaji ce ta rai-ko-mutuwa, kamar yadda aka wakilta a cikin misalin budurwai goma dangane da “mai.” Lu’ulu’un Miller a farkon mafarkinsa sun haskaka kamar rana, amma a ƙarshen mafarkinsa sun haskaka “sau goma fiye da haka.” Lu’ulu’un Miller sun kasance kamar kananzir (man fitila) a cikin tarihin Millerites, amma a yau waɗannan lu’ulu’u makamashin rokoki ne!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Mabiyan Miller sun fahimci annabcin lokaci na Musulunci na Kaito na biyu, kuma suka yi amfani da shi daidai, wanda ya cika a ranar 11 ga Agusta, 1840; amma fahimtarsu game da Kaito na uku, wanda shi ne Ƙaho na Bakwai, ba ta iya ganin zuwan Kaito na ukun a matsayin hukunci a kan mulki na shida na annabcin Littafi Mai Tsarki ba, domin ba su ga mulki na biyar ba, balle kuma mulki na shida na annabcin Littafi Mai Tsarki. Duk da haka, “babban haske” a kan Ru’ya ta Yohanna da aka bai wa Miller zai haskaka sau goma fiye da haka a cikin “Kiran Tsakar Dare” na kwanaki na ƙarshe.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Gaskiyar da aka wakilta a kan allunan Habakkuk guda biyu, a ainihinsu, gaskiyoyi ne da suka cika a tarihin da ya gabata. Jadawalan sun ginu ne a kan annabce-annabcen lokaci waɗanda aka ja-goranci Miller ya tattara, kuma dukan waɗannan annabce-annabcen lokaci sun riga sun ƙare a shekara ta 1844. Waɗannan annabce-annabcen lokaci za su ƙara haskakawa a kwanaki na ƙarshe, gama za a ga cewa daidaitattunsu iri ɗaya ne a yau kamar yadda suke a tarihin Milleriyawa, amma ba su ƙunshe da wani tsinkayar lokaci kai tsaye game da kwanaki na ƙarshe ba. Duk da haka, suna bayar da maimaitattun siffofin annabci na tarihin da suka wakilta a baya; amma tare da kaɗan daga cikin lu’ulu’un Miller, ana wakiltar tsinkayoyin nan gaba kai tsaye.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Aikin Almasihu a cikin wuri mai tsarki na sama, wanda ya fara a shekara ta 1844, yana ci gaba har sai an kammala wannan aiki. Annabcin kwanaki dubu biyu da ɗari uku, da kuma aikin tsarkakewa da ya nuna, har yanzu “yana cikin aiwatar cika,” kamar yadda ‘Yar’uwa White ta faɗa game da Kogunan Ulai da Hiddekel; saboda haka, wannan annabcin yana da cikawa a ƙarshen duniya.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Haske da Daniyel ya karɓa daga Allah an ba shi ne musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin Ulayi da Hiddekel, manyan kogunan Shinar, yanzu suna kan hanyar cika, kuma dukkan abubuwan da aka annabta za su faru nan ba da daɗewa ba.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Wasu sassa na wahayi na Daniyel surori bakwai da takwas, waɗanda suke a kan alluna biyu, har yanzu na nan gaba ne, gama dukansu biyun suna bayyana aikin Wuri Mai Tsarki na Almasihu. Duk da haka, tarihin masarautun annabcin Littafi Mai Tsarki a cikin waɗannan surori biyu ya ƙare da Roma ta paparoma tana karɓar raunin ta mai kisa. “Dutsen” da aka “yanke daga dutse ba da hannu ba”, da masarauta ta takwas ta Daniyel biyu, har yanzu na nan gaba ne. Amma mafi yawan abin da aka wakilta a kan jadawalai game da Daniyel surori biyu, bakwai da takwas ya riga ya cika.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Aikin Almasihu a cikin Wuri Mai Tsarki, da kuma Bala’i na uku na Musulunci, su ne ainihin batutuwa biyu da suke wakiltar tarihin annabci bayan zamanin Milleriyawa. Tare da waɗannan jigogi biyu kuma, akwai tarihin kwanaki na ƙarshe da ake siffantawa sa’ad da aka haɗa jadawali biyu a kan layi guda. Idan aka yi haka, takaicin farko na 1843, kamar yadda aka nuna a kan jadawali na farko, yana samun gyaransa a kan jadawali na biyu. Tare, suna haifarwa tare da bayyana “ɓoyayyen tarihi” na Tsawa Bakwai, wanda yanzu ake warware hatiminsa dangane da warware hatimin Wahayin Yesu Almasihu.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
An gina wannan “ɓoyayyen tarihi” a bisa “gaskiya,” wadda ita ce haruffa uku na Ibrananci waɗanda idan aka haɗa su, suke samar da kalmar “gaskiya.” An samar da wannan kalma ne daga harafi na farko, na goma sha uku, da na ƙarshe na jerin haruffan Ibrananci, kuma suna wakiltar Yesu ba kawai a matsayin Gaskiya ba, amma kuma a matsayin Alpha da Omega. Wannan “ɓoyayyen tarihi” yana farawa kuma yana ƙarewa da abin takaici, kuma yana da tawaye a tsakiya, gama “goma sha uku” lamba ce da take wakiltar tawaye.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Shekarar 1843, kamar yadda aka nuna a kan jadawali na farko, tana bayyana baƙin cikin farko da kuma zuwan lokacin jinkiri. Lokacin jinkirin yana kaiwa ga zuwan saƙon Kukan Tsakar Dare, inda tawaye na budurwai marasa hikima ya bayyana. Saƙon Kukan Tsakar Dare kuwa sai aka yi shelar sa har zuwa baƙin ciki na ƙarshe. Wannan “ɓoyayyen tarihi” na Kukan Tsakar Dare ana maimaita shi (har zuwa ga ainihin kowane harafi) a kwanaki na ƙarshe.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Sau da yawa ana karkatar da hankalina zuwa ga misalin budurwai goma, biyar daga cikinsu masu hikima ne, biyar kuma wawaye. Wannan misali ya cika kuma zai cika daidai kamar yadda yake a rubuce, gama yana da aikace-aikace na musamman ga wannan lokaci, kuma, kamar saƙon mala’ika na uku, ya cika kuma zai ci gaba da kasancewa gaskiya ta yanzu har zuwa ƙarshen zamani.” Review and Herald, Agusta 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Idan aka fahimce ta daidai, maganar da ta gabata tana nuna cewa rukuni kaɗai na mutane a kwanaki na ƙarshe da suke da yiwuwar kasancewa ko dai budurwai wawaye ko kuma budurwai masu hikima, su ne mutanen da ke cikin wani rukuni da ya sha wahala ta sanadiyyar abin kunya na rashin cika tsammani. Wannan rashin cika tsammani ne yake haifar da lokacin jinkiri, kuma misalin da “ya cika kuma zai cika daidai da kowace harafi” ya ginu ne a kan sakamakon da ake haifarwa a cikin budurwoyin a lokacin jinkiri wanda yake farawa da wani rashin cika tsammani. Wannan rashin cika tsammanin da ya kashe “shaidu biyu” a kan titin birnin, ya kuma mayar da su matattun ƙasusuwan busassu a kwarin mutuwa, ya faru ne a ranar 18 ga Yuli, 2020. Adventism, gaba ɗaya, bai kasance da hannu a cikin wannan rashin cika tsammani ba. Idan ma wani abu ne, sun yi murnar wannan annabcin da ya gaza yayin da “shaidu biyu” suke kwance a kashe a kan titin. Daidai da kowace harafi na nufin “daidai da kowace harafi”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
A cikin tarihin Millerite, mutanen tsohon alkawari (Furotestantanci), sun yi murnar annabcin da bai cika ba na 1843 (baƙin ciki na farko), kuma a wannan lokaci Furotestan suka ƙetare iyakokin lokacin gwajinsu na rahama. Lokacin gwajin ya fara ne a ranar 11 ga Agusta, 1840, sa’ad da mala’ika mai ƙarfi na Ru’ya ta Yohanna goma ya sauko a cikar annabcin lokaci na Baitul na biyu (Musulunci). Furotestan sun ƙi lokacin annabci a baƙin ciki na farko, domin kuskuren annabcin ya ba su uzuri na daina neman gaskiya. Jigon dukan alamomin hanya na tarihin Millerite shi ne “annabcin lokaci”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
A ranar 11 ga Satumba, 2001, mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko a lokacin cikar annabcin Bala’i na uku (Musulunci). Jigon dukan alamomin tafiya a kwanaki na ƙarshe shi ne Musulunci. Rashin cikar tsammani na fari yana nuna ƙarshen tsarkakewar mutanen tsohon alkawari, domin a wannan lokacin aka ba mutanen tsohon alkawari uzuri na daina neman gaskiya. Sa’an nan lokacin gwaji ya fara ga “budurwai” na kwanaki na ƙarshe, gama gwajin mutanen tsohon alkawari da ya fara da saukowar mala’ikan ya ƙare ne a rashin cikar tsammani na fari. Saboda haka, gwajin waɗanda aka wakilta a matsayin budurwai ya fara, kuma wannan aikin gwaji zai bayyana a ƙarshe ko budurwan wawaye ne ko kuwa masu hikima.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Tsakanin baƙin cikin farko da na ƙarshe akwai saƙon Kiran Tsakar Dare. Jigon saƙon Kiran Tsakar Dare ga Millerites shi ne “lokaci”, kuma jigon saƙon Kiran Tsakar Dare a kwanaki na ƙarshe shi ne “Musulunci”. A cikin mafarkin Miller an tashe shi da ihu (kira), kuma a wancan lokacin, jauharansa suna haskakawa sau goma fiye da yadda suka taɓa haskakawa a dā. Jauharan da ke kan jadawalai waɗanda kai tsaye suke bayyana annabci game da kwanaki na ƙarshe su ne Musulunci da kuma shari’ar bincike. Saboda haka, gwaje-gwajen “saƙon” Kiran Tsakar Dare da kuma na “ƙwarewar” da shari’ar bincike take wakilta, ba na mutanen alkawari na dā ba ne, sai dai na waɗanda suke ikirarin cewa su ne budurwai na ƙarshe.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Hoton misalin da ake samarwa sa’ad da aka haɗa jadawalai biyu tare, wanda yake fayyace tarihin ɓacin rai na farko har zuwa na ƙarshe, yana nuna cewa a lokacin da “ɓoyayyen tarihi” na Tsawar Bakwai yake faruwa, ana kammala aikin ƙarshe na shari’ar bincike. Wannan aikin ƙarshe shi ne hatimce waɗanda su dubu ɗari da arba’in da huɗu, kuma yana faruwa ne a cikin “lokuta masu wahala” na Daniyel tara, a lokacin fusatar da al’ummai a Wahayin Yahaya goma sha ɗaya, riƙe “iska huɗu” na Wahayin Yahaya sura ta bakwai, “tsayar da iska mai ƙarfi a ranar iskar gabas,” na Ishaya sura ta ashirin da bakwai, da kuma hana “dokinin fushi mai neman kuɓucewa ya kawo mutuwa da hallaka” a kan duniya. Dukan waɗannan shaidun annabci suna wakiltar Musulunci na Masifa ta uku, kamar yadda aka wakilta a kan jadawalai masu tsarki.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Manyan sassa uku na ginshiƙi biyu masu tsarki na Habakkuk, waɗanda suke magana kai tsaye game da abubuwan da za su faru bayan buga waɗannan ginshiƙai, su ne hatimtar dubu ɗari da arba’in da huɗu, Musulunci, da cikar misalin budurwai goma. Ginshiƙan suna nuna gwaji da tsarin hatimtar duka wani “ƙwarewa” da kuma “saƙo.” Ƙwarewar da ake bukata ga budurwa marar hikima ita ce “Almasihu a cikinku, begen ɗaukaka”, wadda take wakiltar kamala da dubu ɗari da arba’in da huɗu suke wakilta.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Har ma da asirin nan wanda aka ɓoye tun zamanai da tun tsararraki, amma yanzu an bayyana shi ga tsarkakansa: waɗanda Allah ya nufa ya sanar da su abin da yake shi ne wadatar ɗaukakar wannan asiri a cikin al’ummai; wato Almasihu a cikinku, begen ɗaukaka: Shi ne muke wa’azi a kansa, muna gargaɗin kowane mutum, muna kuma koyar da kowane mutum cikin dukan hikima; domin mu gabatar da kowane mutum cikakke a cikin Almasihu Yesu. Kolosiyawa 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
An kwatanta dubu ɗari da arba’in da huɗu a matsayin ƙungiyar mutane waɗanda suka fito daga “bautar talala.” Bautar talalar da aka wakilta kai tsaye a cikin littafin Ru’ya ta Yohanna ita ce bautar talalar kasancewa matattu a kan titi na kwana uku da rabi, kamar yadda aka wakilta a Ru’ya ta Yohanna sura ta goma sha ɗaya. Bautar talalar mutuwa ta alama tana wakiltar “lokuta bakwai” na Littafin Firistoci ashirin da shida, kuma wannan bautar talala tana buƙatar bayyanuwar tuba, kamar yadda addu’ar Daniyel ta kwatanta, a sura ta tara.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Sa’ad da aka maido da matattun ƙasusuwan busassu zuwa rai, nan da nan ake ɗaga su a matsayin “alama”. A cikin mutuwarsu ba su da Almasihu a cikinsu, bege na ɗaukaka. Wani ɓangare na tubarsu da ake buƙata shi ne yarda da suka yi cewa sun yi tafiya da sabani ga Allah, kuma Allah ma ya yi tafiya da sabani gare su. Sa’ad da suka cika sharuddan da aka ayyana ta annabci, sai Almasihu ya “zo ba zato zuwa Haikalinsa”, kuma a nan ne ake samu “ƙwarewar” da ake bukata domin mutum ya zama memba na alamar da sa’an nan ake ɗagawa.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“Ƙwarewar” da ake misaltawa sa’ad da aka haɗa waɗannan jadawalan biyu wuri guda, ana cika ta ne ta wurin aikin ƙarshe na Kristi a cikin Wuri Mai Tsarki na sama. Wannan “ƙwarewar” tana wakiltuwa da wahayin “mareh”, wanda shi ne wahayin “bayyanuwa”. “Saƙon” da ake bukata kuwa shi ne wahayin “chazon”, na tarihin annabci. Ana bayyana wannan “saƙon” a matsayin saƙon hukunci na Allah mai gabatowa a kan duniya mai tawaye, wanda Musulunci na Masifa ta uku yake kawowa.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
A cikin shekara ta 1856, Ubangiji ya nemi ya kammala sake gina Urushalima ta ruhaniya a cikin Adventism. A ƙarƙashin zuwan mala’iku uku daga 1798 har zuwa 1844, an gina haikalin Millerite a kan harsashai, wanda aka wakilta a matsayin “duwatsu masu daraja” a cikin mafarkin Miller, kamar yadda gaskiyar annabci ta cikin taswirorin farko biyu (1843 da 1850) suka wakilta, waɗanda suka cika Habakkuk sura ta biyu. Sa’an nan ya ja-goranci mutanensa su gina katangar dokarsa ta Asabar ta rana ta bakwai, ya kuma mayar da su zuwa “tsoffin hanyoyi” na Isra’ila ta dā domin su kammala aikin “titin da za a yi tafiya a cikinsa”. AMMA, tsohuwar hanyar ta ƙunshi wata koyarwa, wata annabciya, wadda aka tsara domin ta gwada su kuma ta raba su. A cikin 1863, Adventism ya kasa gwajin “sau bakwai”, ya kuma fara yawo a jejin Laodicea.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
22 ga Oktoba, 1844, yana kwatanta dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma a lokacin dokar Lahadin aikin zai cika wanda shekaru arba’in da tara na kammala titi da katanga cikin lokutan wahala suka wakilta, kamar yadda Daniyel ya bayyana.
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 9:25.
Saboda haka ka sani, ka kuma gane, cewa daga fitowar umarni a maido a kuma gina Urushalima har zuwa ga Almasihu Yarima za a yi makwanni bakwai, da sittin da biyu: za a sāke gina titi, da katanga ma, ko da a lokatan wahala. Daniyel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Dukan annabawa suna jituwa da juna, kuma “lokutan wahala” na Daniyel kuma an bayyana su a cikin nassin daga Early Writings wanda muke ta nazari a kai.
“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, sa’ad da aikin ceto yake gab da ƙarewa, wahala za ta zo bisa duniya, al’ummai kuwa za su yi fushi, amma za a kame su domin kada su hana aikin mala’ika na uku. A wannan lokaci ne ‘ruwan sama na ƙarshe,’ wato wartsakewa 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 daram a lokacin da annobai bakwai na ƙarshe za a zubar.” Early Writings, 85.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Muddin dai waɗanda suke iƙirarin gaskiya suna yi wa Shaiɗan hidima, inuwarsa ta jahannama za ta katse ganinsu game da Allah da sama. Za su zama kamar waɗanda suka rasa ƙaunarsu ta fari. Ba za su iya duban hakikanin abubuwa na har abada ba. Abin da Allah ya shirya mana an wakilta shi a cikin Zakariya, surori 3 da 4, da 4:12–14: ‘Sai na sāke amsa na ce masa, Mene ne waɗannan rassan zaitun biyu da suke ta cikin bututun zinariya biyu suna zubar da man zinariya daga cikin kansu? Sai ya amsa mini ya ce, Ashe, ba ka san abin da waɗannan suke nufi ba? Sai na ce, A’a, ubangijina. Sa’an nan ya ce, Waɗannan su ne shafaffu biyu, masu tsayawa a gaban Ubangijin dukan duniya.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. 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.
“Ubangiji cike yake da albarkatu. Ba shi da wani ƙarancin hanyoyi ko kayan aiki. Saboda ƙarancin bangaskiyarmu ne, da ɗabi’ar son duniya da muke da ita, da maganganunmu marasa daraja, da rashin bangaskiyarmu, wadda take bayyana a cikin hirarmu, ne duhun inuwoyi suke taruwa kewaye da mu. Ba a bayyana Almasihu cikin magana ko cikin hali a matsayin Wanda yake abin ƙauna gaba ɗaya, kuma mafi fice a cikin dubu goma. Sa’ad da rai ya gamsu ya ɗaga kansa zuwa ga banza, Ruhun Ubangiji zai iya yi masa kaɗan ƙwarai. Ganinmu mai gajeren zango yana kallon inuwa, amma ba zai iya ganin ɗaukakar da take a bayanta ba. Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta a matsayin doki mai fushi yana neman kuɓucewa ya ruga a kan fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Shin za mu yi barci a daidai kan gabar duniyar madawwamiya? Shin za mu kasance marasa kuzari, masu sanyi, kuma matattu? Kai, da ma mu samu a cikin ikilisiyoyinmu Ruhu da numfashin Allah an hura su cikin mutanensa, domin su tsaya da ƙafafunsu su rayu. Muna bukatar mu ga cewa hanya ƙunci ce, ƙofa kuma matsattiya ce. Amma yayin da muke ratsawa ta ƙofa matsattiya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 20, 217.