As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Yayinda Ishaya yake gabatar da saƙon da shekaru sittin da biyar suka wakilta (babi na bakwai, aya ta takwas) ga mugun shugaba na Urushalima, ya yi haka ne a bakin “filin mai cika tufafi” da kuma “ƙarshen mashigin tafkin sama,” a shekara ta 742 K.H. 742 K.H. tana wakiltar 1863, gama Yesu kullum yana misalta ƙarshe da farkon abu. Tawaye na 1863 kuma yana wakiltar dokar Lahadi a Amurka, gama Yesu kullum yana misalta ƙarshen wani abu da farkon wani abu. Shekarar 1863 ita ce farkon cocin Adventist na Laodikiya da aka yi wa rijista a bisa doka, kuma wannan coci aka bari kufai a “babbar girgizar ƙasa” ta dokar Lahadi. Ta yaya wani kamfani da Jiha ke mulkarsa a bisa doka (ba akasin haka ba na Cocin da ke mulkar Jiha), zai ci gaba da tsayawa a kan Asabar ta yini na bakwai, a lokacin da wannan gwamnati ɗaya tak ke haramta bauta a bisa doka a yini na bakwai?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
A farkon da kuma ƙarshen hidimar Almasihu, Ya tsarkake haikali. A tsarkakewar haikali ta farko, Almasihu ya bayyana cewa shugabannin sun mai da “gidan Ubansa” kogon ɓarayi, amma a tsarkakewar haikali ta ƙarshe Ya bayyana cewa an bar “gidansu” gare su kufai. Isra’ila ta dā tana misalta Isra’ila ta zamani. Ya kafa kuma Ya tsarkake haikalin Milleriyawa a farkon Adventism, amma a tsarkakewa ta ƙarshe, tsarkakewar mutum ɗari da arba’in da huɗu, Adventism na Laodicea ana tofawa daga bakinsa, kuma “gidansu” sai a bar shi kufai.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Ishaya yana wajen filin mai wanke tufafi sa’ad da ya fuskanci sarki Ahaz. Filin mai wanke tufafi yana wakiltar tsarkakewar da Manzon Alkawari yake aikatawa, wanda ba zato ba tsammani ya zo haikalinsa, ya kuma tsarkake ’ya’yan Lawi kamar da “sabulu na mai wanke tufafi.” An aikata wannan tsarkakewa a farkon Adventism, kuma za a sake aikata ta a ƙarshe.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Ga shi, zan aiko manzona, zai kuwa shirya hanya a gabana; Ubangiji kuma, wanda kuke nema, zai zo haikalinsa ba zato, wato manzon alkawari, wanda kuke jin daɗinsa: ga shi, zai zo, in ji Ubangiji Mai Runduna. Amma wa zai iya jure ranar zuwansa? wa kuma zai tsaya sa’ad da ya bayyana? gama yana kama da wutar mai tacewa, kuma kamar sabulun mai wanki: Zai zauna kamar mai tacewa da mai tsarkake azurfa; zai kuma tsarkake ’ya’yan Lawi, ya tsabtace su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuza da ta Urushalima za ta zama abin karɓa ga Ubangiji, kamar a kwanakin dā, kamar kuma a shekarun farko. Malaki 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Ishaya ya sadu da Ahaz, tare da alamar ɗansa, wanda sunansa yake nuna cewa a kwanaki na ƙarshe “ragowa za su komo.” Ragowar su ne waɗanda suke “komowa.” Ishaya ya sadu da mugun sarki Ahaz a cikin tarihin tsarkake Haikali, wanda ya fara a tarihin Millerite a shekara ta 1844, kuma aka kai shi ga ƙarshe ta wurin rashin biyayya a shekara ta 1863. A kwanaki na ƙarshe, tsarkakewar ita ce tarihin hatimcewar dubu ɗari da arba’in da huɗu. Da a ce Millerites sun bi buɗaɗɗiyar ja-gorar Allah wadda ta biyo bayan shekara ta 1844, da sun gama aikin.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Da a ce ‘yan Adventist, bayan babban abin takaici na shekarar 1844, sun riƙe bangaskiyarsu da ƙarfi, kuma suka ci gaba cikin haɗin kai suna bin jagorancin tanadin Allah da yake buɗewa, suna karɓar saƙon mala’ika na uku kuma, cikin ikon Ruhu Mai Tsarki, suna shelanta shi ga duniya, da sun ga ceton Allah, Ubangiji kuma da ya yi aiki da ƙarfi tare da ƙoƙarinsu, da an kammala aikin, kuma Almasihu da tuni ya zo domin ya karɓi mutanensa zuwa ga sakamakonsu. Amma a cikin zamanin shakka da rashin tabbas da ya biyo bayan abin takaicin, masu bangaskiyar zuwan Ubangiji da yawa sun yi watsi da bangaskiyarsu.... Ta haka ne aka hana aikin ci gaba, aka kuma bar duniya cikin duhu. Da a ce dukan jikin Adventist ya haɗu bisa ga dokokin Allah da bangaskiyar Yesu, da tarihinmu ya bambanta matuƙa!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Rashin “ci gaba da bi cikin haɗin kai a cikin shiryarwar Allah da ke buɗewa,” ya kai su ga yanayin Laodiceya zuwa shekara ta 1856, kuma tawayen da ya biyo baya na 1863 ya nuna farkon yawo a cikin jeji wanda aka misalta shi ta wurin Isra’ila ta dā sa’ad da suka gaza gwajinsu na goma kuma na ƙarshe, sa’an nan aka hukunta su su mutu a cikin jeji a cikin shekaru arba’in da suka biyo baya.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Ɗan Ishaya yana ba da alkawari cewa a tsarkakewar haikali ta ƙarshe a kwanakin ƙarshe, “ragowa za su komo.” An misalta wannan “komowarsu” ta wurin Irmiya, wanda aka yi masa alkawari cewa idan zai “koma,” zai zama mai tsaron Allah. Dubu ɗari da arba’in da huɗu su ne waɗanda suka komo daga wani abin baƙin ciki.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Waɗanda suke cikin dubu ɗari da arba’in da huɗu sun fuskanci babban ruɗu, kuma sun jira Ubangijinsu. An kwatanta su da budurwai masu hikima a tarihin Millerite, kuma a cikin tarihin farko da na ƙarshe sanduna biyu suna haɗuwa su zama al’umma ɗaya, a lokacin zubowar Ruhu Mai Tsarki a lokacin Kukan Tsakar Dare.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Mugun sarki Ahaz yana wakiltar jagorancin Yahuda waɗanda za su ji saƙon, amma kuma su ƙi saƙon da Ishaya ya gabatar; kuma ta haka ne suke “tuntuɓe, su fāɗi, a karya su, a kama su da tarko, a kuma ƙwace su.” Su ne waɗanda “suke neman masu aljanu da masu sihiri masu raɗa da gunaguni,” suna wakiltar gogewar ruhaniyanci da suka faɗa cikinta sa’ad da suke karɓar ruɗin mai ƙarfi na 2 Tassalunikawa. Ƙin Ahaz ga saƙon Ishaya a shekara ta 742 K.H., ya yi daidai da 1863, lokacin da aka ƙi saƙon Miller. Ishaya yana nuna Miller a matsayin nau’i, kuma saƙon Ishaya da na Miller duka sun ginu ne bisa “sau bakwai,” waɗanda suke samun maƙalarsu a aya ta takwas ta Ishaya sura ta bakwai. Ɗan Miller (ɗan Ishaya) yana wakiltar motsin Iliya da yake zuwa a kwanaki na ƙarshe.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Hukuncin da aka furta a kan Ahaz saboda ƙin amincewarsa ya ƙunshi annabcin cewa za a ci shi da yaƙi ta hannun sarkin arewa, wanda a kwanaki na ƙarshe shi ne haɗin kai mai ninki uku na Roma ta Zamani, wadda take ƙarƙashin mulkin papanci.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Ubangiji ya sāke yi mini magana, yana cewa, Domin mutanen nan sun ƙi ruwan Shiloah mai gudu a hankali, suna kuma murna da Rezin da ɗan Remaliya; saboda haka yanzu, ga shi, Ubangiji yana kawo musu ruwan kogin, mai ƙarfi, mai yawan gaske, wato sarkin Assuriya da dukan ɗaukakarsa; zai taso ya rufe dukan magudanan sa, ya kuma cika dukan gāɓoɓinsa; zai ratsa ta cikin Yahuda; zai yi ambaliya ya kuma wuce; zai kai har wuyansa; kuma shimfiɗar fikafikansa za ta cika faɗin ƙasarka, ya Immanuwel. Ishaya 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Ishaya ya sadu da mugun sarki Ahaz a ƙarshen magudanar tafkin sama, kuma ko da yake akwai rashin tabbaci a tsakanin masana tarihin Littafi Mai Tsarki da masu binciken kayan tarihi ko tafkin saman nan shi ne wannan tafki ɗaya da tafkin Siloam a zamanin Almasihu, mahallin annabcin Ishaya ya kawar da dukan shakka, gama Ishaya ya bayyana cewa sarkin arewa zai zo a kan Ahaz, domin ya ƙi ruwan Shiloah, mai gudu a hankali. “Shiloah” shi ne sunan da Tsohon Alkawari ya yi amfani da shi ga “Siloam” a Sabon Alkawari.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
A wurin tafkin Siloam ne Yesu ya warkar da makahon mutum, kuma mugun sarki Ahaz yana wakiltar jagorancin Laodiceya makaho, duka a shekarar 1863, da kuma a dokar Lahadi mai zuwa nan ba da daɗewa ba, waɗanda suka ƙi a warkar da su. “Shiloah” da “Siloam” duka suna nufin “aika,” kuma an aiko da saƙo daga wurin Uba zuwa wurin Ɗa, sa’an nan kuma ya ba Jibrilu da mala’iku masu tsarki su isar da shi ga Ishaya, wanda ya kawo saƙon da aka “aiko” daga sama zuwa ga jagoran Laodiceya makaho.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Mashigar daga tafkin sama inda Ishaya ya gabatar da saƙon tana wakiltar wurin da ake isar da ruwan sama na Ruhu Mai Tsarki zuwa ga mutanen Allah, kamar yadda kuma bututun zinariya na wahayin Zakariya suke wakilta, ko kuma tsanin mafarkin Yakubu.
“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.’
“Abin da Allah ya shirya mana an wakilta shi a cikin Zakariya, surori 3 da 4, da kuma 4:12–14: ‘Sai na sāke amsawa, na ce masa, Mene ne waɗannan rassan zaitun biyu waɗanda ta cikin bututun zinariya biyu suke zubar da man zinariya daga kansu? Sai ya amsa mini ya ce, Ashe, ba ka san mene ne waɗannan ba? Sai na ce, A’a, Ubangijina. Sa’an nan ya ce, Waɗannan su ne shafaffu biyu, waɗanda suke tsaye 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 ya da ƙarancin hanyoyin aiki. Saboda ƙarancin bangaskiyarmu ne, da son duniya da yake cikinmu, da maganganunmu marasa ƙima, da rashin bangaskiyarmu, wadda take bayyana cikin hirarmu, ne inuwa masu duhu suke taruwa kewaye da mu. Ba a bayyana Almasihu cikin magana ko cikin hali a matsayin Wanda yake kyakkyawa gaba ɗaya, kuma mafifici a cikin dubu goma. Sa’ad da rai ya gamsu ya ɗaga kansa zuwa ga banza, Ruhun Ubangiji ba ya iya yi masa abu mai yawa. Gajeruwar hangen nesanmu tana ganin inuwar, amma ba ta iya ganin ɗaukakar da take bayanta. Mala’iku suna riƙe da iskokin nan huɗu, waɗanda aka wakilta su a matsayin doki mai fushi yana neman kubcewa ya yi ta rugawa 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, 216, 217.
“Shin za mu yi barci a kan daidai bakin iyakar duniyar madawwami? Shin za mu kasance masu kasala, masu sanyi, kuma matattu? Kai, da ma muna da a cikin ikkilisiyoyinmu Ruhu da numfashin Allah da aka hura cikin mutanensa, domin su tsaya a kan ƙafafunsu su rayu. Muna bukatar mu ga cewa hanyar kunkunta ce, kuma ƙofar matsattsiya ce. Amma yayin da muke ratsa ta cikin ƙofa matsattsiya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Mai na zinariya” shi ne saƙonnin Ruhun Allah da ke saukowa daga tafkin sama ta cikin magudanar da take bututun zinariya biyu, waɗanda su ne shaidu biyu na Littafi Mai Tsarki da Ruhun Annabci, ko kuma Tsohon da Sabon Alkawari, ko kuma shari’a da annabawa, ko kuma Musa da Iliya.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Shafaffun da suke tsaye a gaban Ubangijin dukan duniya, suna da matsayin da aka taɓa ba Shaiɗan a matsayin kerubin mai rufewa. Ta wurin tsarkakan halittu da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa ba tare da yankewa ba da mazaunan duniya. Man zinariya yana wakiltar alherin da Allah yake riƙe fitilun masu bi da shi cike da shi, domin kada su yi rawa su mutu. Da ba don ana zubo wannan mai mai tsarki daga sama cikin saƙonnin Ruhun Allah ba, da wakilan mugunta suna da cikakken iko a kan mutane.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Ana raina Allah sa’ad da ba mu karɓar saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin man zinariya da yake so ya zuba cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Idan kiran ya zo, ‘Ga shi, ango yana zuwa; ku fita ku tarye shi,’ waɗanda ba su karɓi mai mai tsarki ba, waɗanda ba su riƙe alherin Kristi a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su sadu da Ubangijinsu ba. Ba su da ikon, a cikinsu kansu, na samun man, kuma rayuwarsu ta lalace. Amma idan an roƙi Ruhu Mai Tsarki na Allah, idan muka roƙa, kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ za a zubar da ƙaunar Allah a cikin zukatanmu. Ta wurin bututun zinariya, za a isar mana da man zinariya. ‘Ba da ƙarfi ba, ba kuma da iko ba, sai dai ta Ruhuna, in ji Ubangijin runduna.’ Ta wurin karɓar haskoki masu haske na Ranar Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Saƙon da Ahaz yake ƙi shi ne saƙon Kukan Tsakar Dare, wanda da ya kai ga kololuwarsa cikin zuwan Almasihu na biyu, da shugabancin Laodicea sun karɓi saƙon zuwa ga Laodicea da aka “aika” musu a shekara ta 1856. Da wannan saƙo ya kumbura ya zama kira mai ƙarfi, kuma mutanen Allah da sun kammala aikin, sun kuwa kasance cikin salama. Maimakon haka, sai suka koma ga aman da aka cece su daga gare shi.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
An wakilci Ishaya da Ahaz a matsayin waɗanda suke cikin aikin tsarkakewa na gonar mai wanki, wanda Manzon Alkawari yake aiwatarwa a Malaki sura ta uku. An kafa su a wurin ne ta alama inda ake zub da “mai” (saƙo) a wahayin Zakariya, kuma a kwanaki na ƙarshe, saƙon Ishaya ga Ahaz shi ne saƙon Musulunci na Uku na Kaito; shi ne saƙon ɓoyayyen tarihi na tsawa bakwai; shi ne saƙon cewa na takwas yana daga cikin bakwai; shi ne saƙon gonar inabi; shi ne saƙon “Gaskiya,” waɗanda duka abubuwa ne na Wahayin Yesu Almasihu, wanda a kwanaki na ƙarshe yake haifar da tsarkakewar da gonar mai wanki take wakilta.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Saƙon “lokuta bakwai” ne kuma ya kasance, wanda yake sauyawa daga dutsen ginshiƙi na Miller zuwa kan kusurwa, domin shi ne gaskiya ta fari, saboda haka dole ne kuma ya zama gaskiya ta ƙarshe. Shekara ta 1863 ta nuna kammalawar tsarin tsarkakewa wanda ya fara da zuwan mala’ika na uku a ranar 22 ga Oktoba, 1844, kuma daga ƙarshe ya kai ga hasken “lokuta bakwai” a shekara ta 1856. A shekara ta 1844 hasken shekaru dubu biyu da ɗari uku ya nuna wani mafari wanda ya kai ga ƙarshen da aka nuna da shekaru dubu biyu da ɗari biyar da ashirin. Duk da haka, makantar Lawodikiya a mafari da kuma a ƙarshen, ta ƙi ganin dangantakar wahayi biyun. Shekara ta 1863 tana wakiltar kammalawar tsarin tsarkakewa wanda kullum yakan faru sa’ad da aka warware saƙo, kuma saƙon mala’ika na uku an warware shi a ranar 22 ga Oktoba, 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Hasken mala’ika na uku wanda aka buɗe hatiminsa a shekara ta 1844, ba haske guda ɗaya kaɗai ba ne; shi ne abin da ’Yar’uwa White ta kira “hasken mala’ika na uku mai ci gaba.” Hasken mala’ika na uku mai ci gaba ya fara ne a 1844, kuma yana ci gaba da ƙaruwa har sai lokacin jarrabawa ya rufe; amma sa’ad da ya fara bayyana, da kuma sa’ad da a ƙarshe zai ƙare, akwai wani takamaiman lokacin gwaji na mala’ika na uku. Waɗannan lokutan gwaji, a farkonsa da ƙarshensa, suna kuma wakiltar wani tsarin gwaji wanda Daniyel ya bayyana a matsayin “ƙaruwar sani,” wanda shi ma shi ne hasken mala’ika na uku mai ci gaba.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Tsarin gwaji a farkonsa ya fara ne a shekara ta 1844, kuma haske mai ci gaba ya ƙaru cikin sani har ya kai ga kammalawarsa a shekara ta 1856. Hasken farko da hasken ƙarshe na lokacin gwaji su ne wahayi biyu na Daniyel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu, waɗanda suke wakiltar tushen gini da ginshiƙin tsakiya na Adventism.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Lokacin gwaji na mala’ika na fari ya fara a ranar 11 ga Agusta, 1840, kuma ya ƙare a babban takaici na fari a ranar 19 ga Afrilu, 1844. Sa’an nan kuma lokacin gwaji na mala’ika na biyu ya fara, ya kuma ci gaba har zuwa 22 ga Oktoba, 1844. A wannan lokaci mala’ika na uku ya iso, kuma lokacin gwaji na mala’ika na uku ya ci gaba har sai Adventism na Laodikea ya ƙi hasken mala’ika na uku a shekara ta 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Lokacin gwaji na mala’ika na uku ga Adventism na Millerite yana da mafari da kuma ƙarshe, kuma dole ne mafari da ƙarshe su wakilci abu ɗaya, gama Yesu kullum yana bayyana ƙarshen wani abu ta wurin farkon wani abu. Buɗewar haske mai ci gaba na mala’ika na uku ita ce hasken bayyanuwa (wahayin “mareh”), na aya ta goma sha huɗu ta sura ta takwas ta Daniyel. Ƙarshen haske mai ci gaba na mala’ika na uku kuwa shi ne hasken tattake Wuri Mai Tsarki da runduna (wahayin “chazon”), na aya ta goma sha uku. Waɗannan wahayi biyu suna sarƙaƙe da juna a annabce.
Then shalt thou cause the trumpet of the jubilee 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 25:9.
Sa’an nan za ka sa a busa ƙahon shekarar Yubili a rana ta goma ga wata na bakwai; a ranar kafara za ku sa a busa ƙahon a cikin dukan ƙasarku. Leviticus 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Ƙahon da ya kamata a busa a Ranar Kafara, wadda ita ce 22 ga Oktoba, 1844, shi ne ƙahon Yubili, wanda yake wakiltar tsattsarkan zagayen shekaru bakwai, wanda idan aka tara ya kai kwanaki dubu biyu da ɗari biyar da ashirin. Ubangiji ya yi niyya ya kai Isra’ila ta dā kai tsaye zuwa Ƙasar Alkawari, amma tawaye nasu ya hana hakan faruwa. Ubangiji ya yi niyya ya kai Isra’ila ta zamani kai tsaye zuwa Ƙasar Alkawari, amma tawaye ya hana hakan faruwa. Da Isra’ila ta zamani ta yi biyayya ga ƙarin hasken mala’ika na uku, da sun yi wa duniya gargaɗi kuma da Ubangiji ya riga ya dawo fiye da shekaru ɗari da suka wuce.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Domin abin da zai faru, da ya zama dole Ubangiji ya yi wani canji a cikin Millerites, kuma wannan canjin ne aka bayyana a cikin Nassosi a matsayin asirin Allah. Da a ce Adventism ta bi haske mai ci gaba na mala’ika na uku, da sai ƙahon Jubili ya ci gaba da yin amo har zuwa ƙarshe; gama a cikin kwanakin da ƙaho na bakwai yake yin amo ne ake kammala asirin Allah. A cikin Ru’ya ta Yohanna sura ta goma, wannan ƙaho, wanda shi ne ƙahon Jubili, kuma har ila yau ƙahon annoba ta uku, ya fara yin amo a ranar 22 ga Oktoba, 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Sai mala'ikan nan da na gani yana tsaye a kan teku da kuma a kan ƙasa ya ɗaga hannunsa zuwa sama, ya kuwa rantse da mai rai har abada abadin, wanda ya halicci sama da abubuwan da suke cikinta, da ƙasa da abubuwan da suke cikinta, da teku da abubuwan da suke cikinta, cewa ba za a ƙara jinkiri ba; amma a cikin kwanakin muryar mala'ika na bakwai, sa’ad da zai fara busawa, asirin Allah zai cika, kamar yadda ya shelanta wa bayinsa annabawa. Ru’ya ta Yohanna 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Tsarin tsarkakewa ta wurin gwaji wanda ya fara a ranar 22 ga Oktoba, 1844, wanda shi ne haske mai ci gaba na mala’ika na uku, ya fara da hasken Daniyel sura ta takwas, aya ta goma sha huɗu, kuma ya ƙare da hasken Daniyel sura ta takwas, aya ta goma sha uku. Ya fara da amsar aya ta goma sha huɗu, kuma ya ƙare da tambayar aya ta goma sha uku.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Waɗannan shekaru goma sha tara an misalta su ta wurin isowar saƙon gargaɗin Ishaya zuwa ga Ahaz, sarkin ainihin Yahuza, a lokacin yaƙin basasa tsakanin arewa da kudu. Waɗannan shekaru goma sha tara sun ƙare da sarkin arewa ya kai Isra’ila bauta. Waɗannan shekaru goma sha tara sun misalta isowar mala’ika na uku a shekara ta 1844 har zuwa tawayen 1863. Hasken mala’ika na uku da yake ci gaba ya sami wakilci a cikin saƙon Ishaya.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Kin amincewa da wancan haske mai ci gaba ya kawo ƙarshen motsin Millerite, kuma a cikin wancan lokacin gwaji Motsin Millerite na Filadelfiya ya sauya ya zama Ikilisiyar Laodikiya. Shekaru goma sha tara da suka fara a 742 BC, da kuma shekaru goma sha tara da suka fara a 1844, duka biyun suna wakiltar tsarin gwaji da tsarkakewa a kwanaki na ƙarshe, wato lokaci na ƙarshe na gwajin haske mai ci gaba na mala’ika na uku.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
A cikin wannan gwaji na ƙarshe za a kammala asirin Allah. Dubu ɗari da arba’in da huɗu su ne waɗanda suke jira, suka komo, kuma aka hatimce su.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Ka ɗaure shaidar nan, ka hatimce shari’ar a cikin almajiraina. Ni kuwa zan jira Ubangiji, wanda yake ɓoye fuskarsa daga gidan Yakubu, zan kuma sa zuciyata gare shi. Ga shi, ni da ’ya’yan da Ubangiji ya ba ni, domin alamu ne da abubuwan al’ajabi a cikin Isra’ila daga wurin Ubangiji Mai Runduna, wanda yake zaune a kan dutsen Sihiyona. Ishaya 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Lokacin jarabawa na ƙarshe na haske mai ci gaba na mala’ika na uku a kwanakin ƙarshe, ya fara ne a inda lokacin jarabawa na farko ya fara. Ya fara ne lokacin da Yesu ya ɗaga hannunsa zuwa sama ya kuma yi shela cewa, “lokaci ba zai ƙara kasancewa ba.” Wannan furuci ya faru ne a ranar 22 ga Oktoba, 1844, lokacin da ƙaho na bakwai ya shelanta Shekarar Yubili a ƙarshen tsattsarkan zagaye na bakwai. Zagayen shekaru bakwai, da aka maimaita sau bakwai, a zahiri shekaru arba’in da tara ne, ko kuma kwanaki dubu biyu da ɗari biyar da ashirin.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
Shekarar 1989 tana nuna “lokacin ƙarshe” a cikin motsin dubu ɗari da arba’in da huɗu, kuma shekarar 1989 tana nuna kammalawar shekaru ɗari da ashirin da shida waɗanda suka fara da tawayar 1863. Motsin dubu ɗari da arba’in da huɗu ya fara ne a “lokacin ƙarshe,” tare da alamar “lokuta bakwai,” gama ɗari da ashirin da shida ushuri ne na dubu ɗaya da ɗari biyu da sittin, wanda shi kuma rabin dubu biyu da ɗari biyar da ashirin ne.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Yesu kullum yana wakiltar ƙarshen wani abu da farkon wani abu, kuma farkon motsin dubu ɗari da arba’in da huɗu an yi masa alama da alamar “sau bakwai,” kamar yadda yake a ƙarshen motsin kuma. Kwanakin busar mala’ika na bakwai, sa’ad da asirin Allah yake cikawa, sun fara a ƙarshen kwanaki “uku da rabi” na Ru’ya ta Yohanna sura ta goma sha ɗaya. Ƙaho na Bakwai, wanda shi ne kuma Bala’i na uku, ya busa sautinsa na biyu a ranar 7 ga Oktoba, 2023, kuma asirin Allah yanzu yana kan cikawa, kamar yadda “ya bayyana wa bayinsa annabawa.” Ana yi wa ƙarshen motsin alama da alamar “sau bakwai,” kamar yadda aka yi wa farkon wannan motsi ɗaya tak alama.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
A lokacin ƙarshen a shekara ta 1798, “sau bakwai” na fushin Allah a kan mulkin arewa ya ƙare, kuma a ƙarshen motsin Millerites, ƙin karɓar gaskiyoyin da ke da alaƙa da “sau bakwai” ya bayyana tawaye na 1863. Yesu kullum yana misalta ƙarshen wani abu da farkon wani abu, kuma motsin mala’ika na fari (Millerites), yana misalta motsin mala’ika na uku (dubu ɗari da arba’in da huɗu). Dukansu motsin suna farawa da kuma ƙarewa da “sau bakwai.” Ba za ka iya ƙirƙirar waɗannan abubuwa ba.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Waɗanda suke cikin matsayi na alhaki ba za su karkata zuwa ga son rai da ƙa’idodin duniya na almubazzaranci ba, gama ba za su iya ɗaukar wannan ba; kuma ko da sun iya, ƙa’idodin irin na Almasihu ba za su yarda da hakan ba. Ana bukatar a ba da koyarwa iri-iri. ‘Wa zai koya wa sani? Kuma wa zai sa ya fahimci koyarwa? waɗanda aka yaye daga madara, aka kuma janye daga nono. Gama dole ne umarni ya kasance bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can.’ Ta haka ne ya kamata a kawo maganar Ubangiji cikin haƙuri a gaban yara, a kuma ci gaba da riƙe ta a gabansu, ta wurin iyaye masu gaskata maganar Allah. ‘Gama da leɓuna masu tuntuɓe da kuma wani harshe zai yi magana da wannan jama’a. Waɗanda ya ce musu, Wannan shi ne hutun da za ku sa mai gajiya ya huta da shi; wannan kuma shi ne farfaɗowa: duk da haka ba su so su ji. Amma maganar Ubangiji ta kasance a gare su umarni bisa umarni, umarni bisa umarni; layi bisa layi, layi bisa layi; kaɗan a nan, kaɗan a can; domin su tafi, su fāɗi da baya, a karya su, a kama su da tarko, a kuma cafke su.’ Don me?—saboda ba su kula da maganar Ubangiji da ta zo gare su ba.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Wannan yana nufin waɗanda ba su karɓi koyarwa ba, amma suka rungumi hikimarsu ta kansu, suka kuma zaɓi su yi aiki da kansu bisa ga ra’ayoyinsu. Ubangiji yana ba wa irin waɗannan gwaji, domin ko dai su ɗauki matsayinsu su bi shawararsa, ko kuwa su ƙi su yi bisa ga ra’ayoyinsu, sa’an nan kuma Ubangiji zai bar su ga tabbataccen sakamakon hakan. A cikin dukan hanyoyinmu, a cikin dukan hidimarmu ga Allah, Yana magana da mu, yana cewa, ‘Ka ba Ni zuciyarka.’ Ruhu mai miƙa kai, mai son koyarwa, shi ne abin da Allah yake nema. Abin da yake ba wa addu’a ɗaukakarta shi ne kasancewar ana furta ta ne daga zuciya mai ƙauna, mai biyayya.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Allah yana bukatar wasu abubuwa daga mutanensa; idan suka ce, Ba zan ba da zuciyata domin in yi wannan abu ba, Ubangiji yana barinsu su ci gaba cikin abin da suke tsammani shi ne hikima ta hukuncinsu, ba tare da hikimar sama ba, har sai wannan nassi [Ishaya 28:13] ya cika. Ba za ku ce ba, Zan bi ja-gorar Ubangiji har zuwa wani matsayi da ya dace da hukuncina, sa’an nan kuma ku manne wa ra’ayoyinku na kanku, kuna ƙin a sassaƙa ku bisa kamannin Ubangiji. Bari a yi tambayar nan, Shin wannan nufin Ubangiji ne? ba, Shin wannan ra’ayi ne ko hukuncin—–?” Testimonies to Ministers, 419.