The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Ilimin da aka warware hatiminsa a cikin motsin mala’ika na fari, wahayi ne na Kogin Ulai a cikin littafin Daniyel yake wakilta. Wannan wahayin yana wakiltar surori na bakwai, takwas, da tara na Daniyel, kuma ilimin da aka warware hatiminsa a cikin motsin mala’ika na uku, wahayi ne na Kogin Hiddekel yake wakilta, wanda yake wakiltar surori na goma, goma sha ɗaya, da goma sha biyu. Alaƙoƙin da suke tsakanin waɗannan motsi biyu suna da yawa ƙwarai. An haɗa waɗannan motsi biyu tare ta wurin shekaru ɗari da ashirin da shida daga tawaye na 1863 har zuwa lokacin ƙarshe a 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Duka lokutan ƙarshe, a cikin kowane motsi, an yi musu alama da “lokuta bakwai” na Littafin Firistoci ashirin da shida. Arna da kuma daga baya papanci sun tattake Wuri Mai Tsarki da runduna har zuwa lokacin ƙarshe a shekara ta 1798. Daga tawayen shekara ta 1863 har zuwa 1989, an sami tattakewa ta ruhaniya kamar yadda ake wakilta ta cikin abubuwan ƙyama huɗu na Ezekiyel sura ta takwas.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Shekaru arba’in da shida daga ƙarshen fushin farko har zuwa ƙarshen fushin ƙarshe a 1844, a cikin waɗanda Kristi ya gina haikali na ruhaniya wanda Ya shigo cikinsa kwatsam a ranar 22 ga Oktoba, 1844, suna daidai da lokacin ƙarshe a 1989, har zuwa dokar Lahadi mai gabatowa nan ba da daɗewa ba, lokacin da Kristi yake sāke gina haikali na ruhaniya, wanda Zai zo gare shi kwatsam a sa’ar girgizar ƙasa mai girma ta Ru’ya ta Yohanna sura ta goma sha ɗaya.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Sa’ad da mala’ika na uku ya zo a shekara ta 1844, Saiƙon Alkawari ya bayyana ba zato ba tsammani domin ya tsarkake ’ya’yan Lawi; amma zuwa shekara ta 1863, waɗannan Lawiyawan marasa aminci suka ƙi saƙon Musa da Iliya ya isar, suka juya don yawo a cikin jeji. A cikin wannan gwajin, “magina” a ƙarshe za su ƙi “dutsen kusurwa” na “sau bakwai”, sa’an nan kuma su sauya daga motsin Filadelfiya zuwa cocin Lawodikiya. A kwanaki na ƙarshe, sa’ad da Saiƙon Alkawari ya zo ba zato ba tsammani zuwa Haikalinsa, a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba, zai yi amfani da Lawiyawan aminai domin kiran sauran garkensa. Aminan kwanaki na ƙarshe za su riga sun sauya daga “cocin” Lawodikiya zuwa “motsin” Filadelfiya.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Motsin mala’ika na fari ya wallafa saƙonsa da aka tsara a bisa ƙa’ida bayan shekaru ɗari biyu da ashirin da aka wallafa Littafi Mai Tsarki na King James, kuma motsin mala’ika na uku ya wallafa saƙonsa da aka tsara a bisa ƙa’ida bayan shekaru ɗari biyu da ashirin da aka wallafa Sanarwar ’Yancin Kai. Saƙon da aka tsara a bisa ƙa’ida na waɗannan motsi biyu ya sami ƙarfi ta wurin cikar wata annabcin Musulunci, wadda aka yi wa alama da saukowar wani mala’ika. Zuwan mala’ikan ya nuna farkon “muhawara” ta Habakkuk sura ta biyu, kuma ya kai ga wallafar allunan Habakkuk.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Saƙon da aka ƙarfafa wanda allunan Habakkuk suka wakilta ya kai ga wani abin takaici, wanda ya shigar da wani lokacin jinkiri, wanda ya kai ga saƙon Kukan Tsakar Dare, wanda ya ƙare da cikar saƙon Kukan Tsakar Dare. Kamanceceniyoyin da suke akwai tsakanin waɗannan ƙungiyoyi biyu hujja ce tabbatacciya ga waɗanda suka zaɓa su gani, cewa dukan sassan tarihin Millerite suna da alaƙa da kuma maimaituwa a cikin tarihin mutum dubu ɗari da arba’in da huɗu. Lokacin ruwan sama na ƙarshen zamani an misalta shi a cikin motsin Millerite, kuma yana cika a cikin motsin Future for America. Sau da yawa wahayi yana sanar da waɗanda suke shirye su ji cewa sai waɗanda suka gane ruwan sama na ƙarshen zamani kaɗai za su karɓe shi.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Lokaci, motsi, da saƙon ruwan sama na ƙarshe duk an wakilta su a cikin tarihin ’yan Miller, kuma kalmar “ganewa” tana wakiltar ganin wani abu da ka taɓa gani a dā. Hanya kaɗai ta ganin lokaci, motsi, da saƙon ruwan sama na ƙarshe ita ce a gane cewa an misalta shi a tarihin ’yan Miller. An kuma misalta shi a cikin sauran tsarkakan motsin gyara. Motsin ’yan Miller motsi ne na farawa da ke wakiltar motsi na ƙarshe, sabili da haka yana da nassoshi kai tsaye da suka fi na tsofaffin motsin gyara yawa. Haka kuma yana ɗauke da hatimin Alpha da Omega, wanda kullum yake misalta ƙarshen wani abu da farkon wani abu.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
A cikin motsin Millerite an kafa harsasai, kuma ginshiƙi na tsakiya shi ne Daniyel sura ta takwas, ayoyi goma sha uku da goma sha huɗu. Na san cewa ‘Yar’uwa White ta bayyana aya ta goma sha huɗu a matsayin ginshiƙi na tsakiya da harsashi, amma gaskiyar ita ce, aya ta goma sha huɗu amsa ce ga tambayar da ke cikin aya ta goma sha uku. Amsa ba ta da amfani idan ba a fahimci tambayar da ta haifar da amsar ba. Aya ta goma sha uku tana bayyana wahayin tattakewar da aka yi ƙasa, wadda ikoki biyu masu hallakarwa suka cika, kuma aya ta goma sha huɗu ita ce wahayin Almasihu yana maido da Haikali da rundunar da aka tattake su ƙasa. Wahayi biyu suna da alaƙa kai tsaye ta wurin mahallin magana, ta nahawu, da kuma Palmoni, Mai Ƙirgar Lissafi Mai Al’ajabi.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
An yi amfani da William Miller domin gano muhimman gaskiyoyi na tushe, waɗanda su ne Daniyel sura ta takwas, ayoyi na goma sha uku da goma sha huɗu. Lu’ulu’u na farko da ya gano shi ne “lokatai bakwai” wanda yake wakiltar tattakewar da aka ambata a aya ta goma sha uku, kuma tsarin da ya gina dukan tsarin annabcin sa a kai shi ne jigon “madaukaka masu hallakarwa biyu” da aka wakilta a aya ta goma sha uku. Miller ya gano daidai cewa “ta yau da kullum” abar ƙyama ta aya ta goma sha uku arna ce, kuma laifin iko mai hallakarwa shi ne papanci. A wannan ma’ana, ainihin “tushen” tsarin Miller, da kuma “tushen” tushen da babban ginshiƙi, shi ne fahimtar cewa “ta yau da kullum” a sura ta takwas tana wakiltar arna. Tushen ƙaruwa cikin sani daga tarihin ’yan Miller shi ne cewa “ta yau da kullum” a Daniyel sura ta takwas arna ce, kuma wahayi ya yi taka-tsantsan wajen bayyana cewa “waɗanda suka ba da kiran sa’ar shari’a suna da madaidaicin fahimta game da ta yau da kullum.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Tushen hasken da aka wakilta a matsayin “ƙaruwar sani” a lokacin ƙarshe a shekara ta 1989, shi ma “na kullum” ne. Wannan dai wani daidaiton allahntaka ne kawai. Domin a gane ƙaruwar sanin da aka wakilta a ayoyi shida na ƙarshe na Daniyel sura goma sha ɗaya, ana bukatar amfani da rubuce-rubucen Ellen White. A cikin rubuce-rubucenta ta nuna cewa tarihin aya ta talatin da ɗaya ta Daniyel sura goma sha ɗaya za a maimaita shi a ayoyin ƙarshe na Daniyel sura goma sha ɗaya. Ba tare da wannan alamar da aka bayar ta wahayi ba, fahimtar tarihin da ya yi daidai na aya ta talatin da ɗaya da ayoyi arba’in da arba’in da ɗaya zai zama aiki mafi wahala ƙwarai.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
“Daily” a cikin littafin Daniyel yana wakiltar arna ne kuma shi ne tushen tushe ga Millerites, kuma shi ne tushen saƙon motsin dubu ɗari da arba’in da huɗu. Haka kuma shi ne gaskiyar da aka mai da ita kuskure da gangan ta wurin “ƙarya” wadda aka shigar cikin tsara ta uku ta Adventism na Laodicea, wadda aka yi mata alama ta wurin ƙazanta ta uku ta “mata suna kuka saboda Tammuz” a cikin sura ta takwas ta Ezekiyel, da kuma sulhun da ikkilisiya ta uku ta Pergamos take wakilta.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
Jagorancin Allahntaka da ke jagorantar matsayin “na yau da kullum” a matsayin batu a lokacin ruwan sama na ƙarshe abin mamaki ne ƙwarai, kuma ya fi ƙarfin yiwuwar gina shi ta tunanin ɗan adam. An kwatanta ƙarni na huɗu na Adventism na Laodikiya da sunkuyar da kai ga rana, ta haka yana wakiltar karɓar alamar dabbar. Sister White ta bayyana cewa karɓar waccan alama yana nufin zuwa ga irin tunanin dabbar, kuma cewa waɗanda suka ruɗe game da ma’anar maƙiyin Almasihu, a ƙarshe za su ƙare a gefen mutumin zunubi. Duk wannan an wakilta shi ne ta wurin dattawan nan na dā a Urushalima a cikin Ezekiel sura ta takwas.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
A cikin tsara ta uku da ta huɗu Allah yana hukunta waɗanda suke ƙinsa, kuma ana aiwatar da wannan hukunci a daidai lokacin da wani rukuni kuma yake karɓar hatimin yardar Allah. Ainihin wannan nassi na Nassosi da ya ba William Miller hasken da yake bukata domin ya gane cewa Roma ta arna ce aka wakilta a matsayin “na yau da kullum” a cikin littafin Daniyel, shi ne mafi kai tsaye wajen bayyana mutumin zunubi, wanda dattawan mutane suke rusuna masa a sura ta takwas ta Ezekiyel. Surar tana bayyana shugaban cocin Roma na ƙarfin hallaka na biyu, yayin da kuma take bayyana arnar ƙarfin hallaka na farko. Kuma gaskiyar da ita ce batun wannan nassi ita ce rawar da Roma ta arna ta taka, wadda a cikin 2 Tassalunikawa ita ce ikon da ke hana papanci hawa karagar mulki har zuwa shekara ta 538.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
“Na kullum” wanda shi ne ginshiƙin gaskiyar Miller, wanda ya ba shi damar samar da tsararren fahimtar annabci bisa ga iko biyu masu hallakarwa da suke tattake Wuri Mai Tsarki da runduna, ita ce gaskiyar da Bulus ya bayyana a matsayin gaskiyar da ake ƙi, wadda kuma take kawo ruɗu mai ƙarfi a kan waɗanda ba sa ƙaunar wannan gaskiya a kwanaki na ƙarshe. Daidai da tarihohi masu kama da juna, wannan gaskiya ɗin guda ɗaya, wadda ita ce ginshiƙin gaskiya, ta ba Future for America damar samar da tsararren fahimtar annabci game da haɗin kai na ƙarshe mai ninki uku a kwanaki na ƙarshe.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Ba wannan kaɗai ba ne, amma waccan gaskiya ta asali, wadda ita ce tushen gaskiya ga tarihohin nan biyu masu kamanceceniya, an mai da ita “ƙarya” wadda ta zama kuskuren tushe da ruɗani mai ƙarfi na Bulus, domin ta zama tsarin saƙon ƙaryar ruwan sama na ƙarshe na “salama da kwanciyar hankali” da mutanen da ba za su ƙara taɓa ɗaga muryoyinsu su nuna wa mutanen Allah laifofinsu ba suke shela. “Na kullum” yana wakiltar tushen duka motsin mala’ika na fari da na uku, kuma sa’ad da ’yan tawaye na Laodikiya suka juya ma’anarsa ƙasa-zuwa-sama, ta wajen gane alamar shaidan a matsayin alamar Almasihu, alamar ƙarya ta zama tushen saƙon jabun ruwan sama na ƙarshe.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Ku tsaya ku yi mamaki; ku yi ihu, ku yi kuka: sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da giya mai ƙarfi ba. Gama Ubangiji ya zubo muku ruhun barci mai nauyi, ya kuma rufe idanunku: annabawa da shugabanninku, wato masu gani, ya lullube su. Dukan wahayin ya zama a gare ku kamar maganar littafi da aka hatimce, wanda mutane suke bai wa mai ilimi, suna cewa, Ina roƙonka, ka karanta wannan; sai ya ce, Ba zan iya ba, gama an hatimce shi: kuma a ba da littafin ga wanda ba shi da ilimi, a ce, Ina roƙonka, ka karanta wannan; sai ya ce, Ni ba mai ilimi ba ne. Saboda haka Ubangiji ya ce, Domin wannan jama’a suna kusatowa gare ni da bakinsu, da leɓunansu kuma suna girmama ni, amma sun nisantar da zuciyarsu daga gare ni, tsoronsu kuma gare ni an koya musu ne da umarnin mutane: saboda haka, ga shi, zan ci gaba da yin abin al’ajabi a tsakiyar wannan jama’a, ƙwarai abin al’ajabi da abin mamaki: gama hikimar masu hikimarsu za ta lalace, fahimtar masu basirarsu kuma za a ɓoye ta. Kaiton waɗanda suke ƙoƙarin ɓoye shawararsu a zurfi daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, Wa yake ganinmu? wa kuma ya sanmu? Hakika juyar da abubuwa da kuke yi baya da gaba za a ɗauke shi kamar yumɓun maginin tukwane ne: gama shin abin da aka yi zai ce game da wanda ya yi shi, Bai yi ni ba? ko abin da aka ƙera zai ce game da wanda ya ƙera shi, Ba shi da fahimta? Ishaya 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Dukan annabawa sun yi magana game da kwanaki na ƙarshe, kuma yin ƙarya a bayyane domin a juya ma’anar “na kullum” a upside down yana kwaikwayon ma’anar zunubin da ba a gafartawa sosai. Ayana mutum a matsayin wanda ya ɓace har abada ya fi ƙarfin iyawa, ko ikon ɗabi’a, na mutane a kan sauran mutane, amma ba abin da ake tantancewa a nan ke nan ba.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Waɗanda a cikin Ishaya suke juya al’amura ƙasa da sama, abin da kawai wata magana ce dabam game da abin da Ishaya ya bayyana a wani wuri a matsayin kiran duhu haske ko haske duhu, an bayyana su a matsayin dattawan zamanin dā waɗanda suke mulkin Urushalima sa’ad da ake wakiltar hukuncinsu na ƙarshe.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Kaiton waɗanda suke ce wa mugunta alheri, alheri kuma mugunta; waɗanda suke mayar da duhu haske, haske kuma duhu; waɗanda suke mayar da ɗaci zaƙi, zaƙi kuma ɗaci! Kaiton waɗanda suke masu hikima a nasu idanun, masu basira kuma a nasu gani! Kaiton waɗanda suke da ƙarfi ga shan ruwan inabi, jarumai kuma ga gauraya abin sha mai ƙarfi: waɗanda suke baratar da mugu saboda sakamako, suna kuwa ƙwace adalcin mai adalci daga gare shi! Saboda haka kamar yadda wuta take cin tattaka, harshen wuta kuma yake ƙone ƙaiƙayi, haka saiwar su za ta zama kamar rubewa, furanninsu kuma za su tashi kamar ƙura: gama sun yar da dokar Ubangijin runduna, sun kuma rena maganar Mai Tsarkin Isra’ila. Saboda haka fushin Ubangiji ya ƙuna a kan mutanensa, ya kuma miƙa hannunsa a kansu, ya bugi su; tuddan kuma suka girgiza, gawawwakin su kuwa suka zama tsintsattsu a tsakiyar tituna. Duk da wannan duka, fushinsa bai janye ba, amma hannunsa har yanzu a miƙe yake. Zai kuma ɗaga tuta ga al’ummai daga nesa, zai kuma yi musu ƙwarya daga iyakar duniya: ga shi kuwa, za su zo da sauri ƙwarai. Ishaya 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
An ɗaga tutar Allah (ɗari da dubu arba’in da huɗu) a matsayin tutar a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba, wato sa’ad da “fushin Ubangiji ya ƙuna a kan mutanensa”, kuma Ya miƙa “hannunsa a kansu”, ya “bige su”, kuma “gawawwakin su za su kasance a yage a tsakiyar tituna.” Tsakiyar titunan kuwa su ne titunan Urushalima sa’ad da mala’ikun hallaka na Ezekiyel sura ta tara aka umarce su su fita “su buga: kada idonku ya ji tausayawa, kuma kada ku yi jinƙai: ku kashe gabaki ɗaya tsofaffi da samari, da ‘yan mata, da ƙananan yara, da mata: amma kada ku kusanci kowane mutum wanda yake da alamar; kuma ku fara daga Wuri Mai Tsarkina. Sa’an nan suka fara daga dattawan da suke a gaban gidan.” “Dattawan” Ezekiyel, waɗanda ‘Yar’uwa White ta ce su ne waɗanda ya kamata su zama masu tsaron mutanen, su ne “mashayan giya na Efraim” na Ishaya waɗanda “suke juya al’amura su zama a kife” a surori na ashirin da takwas da ashirin da tara.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
A sura ta biyar su ne waɗanda suke “jarumai ga shan ruwan inabi, kuma mazaje masu ƙarfi ga gauraya abin sha mai ƙarfi: Waɗanda suke kuɓutar da mugaye saboda lada.” Tare da wallafar littafin Questions on Doctrine, dattawan dā sun sha daga ƙoƙon Furotesta mai ridda, suka kuma gabatar da bisharar ƙarya ta barata wadda take da’awar cewa ba za a iya tsarkake mutane ba, cewa Almasihu Madadinmu ne, amma ba Misalinmu ba. Ta yin haka, littafin ya kuɓutar da mugaye, saboda ladan karɓuwa a cikin ikklisiyoyin da suka fāɗi na Furotesta mai ridda. Nassin yana bayyana hukuncinsu na ƙarshe, kuma dalilin wannan hukunci shi ne cewa sun “reni maganar Mai Tsarkin Isra’ila.” Sun yi haka ta wurin ƙin amincewa da fahimtar “na kullum,” wadda waɗanda suka ba da kiran sa’ar shari’a suka gabatar, da kuma ta wurin shan daga ƙoƙon Furotesta mai ridda.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
A cikin wannan nassi suna mai da abin da yake zaƙi ya zama ɗaci, kuma abin da yake ɗaci ya zama zaƙi. Saƙon da yake cikin hannun mala’ikan sa’ad da Ya sauko yana da zaƙi, amma ƙarshen saƙon ɗaci ne. Suna gardama cewa saƙon ruwan sama na ƙarshe na gaskiya, wanda yake farawa sa’ad da mala’ikan ya sauko, ɗaci ne, kuma a ƙarshe suna nuna wani saƙon zaman lafiya da tsaro na ƙarya mai zaƙi, domin ba za su iya hana kansu jujjuya al’amura ba.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Wurin da aka wakilta wannan zunubi yana a ƙarshen lokacin gwajinsu na tarayya. Saboda haka, ya dace a ga cewa aikinsu na danganta aikin Shaidan na arna da aikin Almasihu, daidaici ne na annabci da zunubin da ba a gafartawa, wato danganta aikin Ruhu Mai Tsarki da aikin Shaidan. Sanya “ƙarya” cikin ƙarni na uku na Adventism ya ba da tushen mantiki ga saƙonsu na ƙarya game da ruwan sama na ƙarshe, kuma a ƙarshe yana kawo musu ruɗi mai ƙarfi. A daidai wurin da Miller ya zo ya fahimci sahihin ma’anar “the daily” ne aka nuna su ana rinjaye su.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Kada kowa ya yaudare ku ta kowace hanya; gama wannan yini ba zai zo ba, sai an fara samun babban juyewa daga bangaskiya, kuma a bayyana mutumin nan na zunubi, ɗan hallaka; wanda yake gāba, yana kuma ɗaukaka kansa bisa duk abin da ake kira Allah, ko abin da ake bauta wa; har ya zauna a cikin haikalin Allah kamar shi Allah ne, yana nuna kansa cewa shi Allah ne. Ashe, ba ku tuna ba cewa, sa’ad da nake tare da ku har yanzu, na gaya muku waɗannan abubuwa? Kuma yanzu kun san abin da yake tsare shi, domin a bayyana shi a lokacinsa. Gama asirin mugunta yana aiki tun yanzu; sai dai mai hana shi yanzu zai ci gaba da hana shi, sai an ɗauke shi daga hanya. Sa’an nan kuma za a bayyana wannan Mugun, wanda Ubangiji zai hallaka da numfashin bakinsa, kuma zai shafe shi da hasken zuwansa: wato shi wanda zuwansa yake bisa aikin Shaiɗan tare da dukan iko da alamu da abubuwan al’ajabi na ƙarya, da kuma dukan yaudarar rashin adalci a cikin waɗanda suke hallaka; domin ba su karɓi ƙaunar gaskiya ba, domin su sami ceto. Saboda wannan dalili ne Allah zai aiko musu da ruɗani mai ƙarfi, domin su gaskata ƙarya: domin a hukunta duka waɗanda ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci. 2 Tassalunikawa 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Annabawa suna magana game da kwanaki na ƙarshe fiye da kowane irin sauran tarihin tsarkaka da ya gabace su, kuma haka ma yake ga wannan nassi. Gindin dutsen ƙaruwar sani ta Miller, shi ne kuma gindin dutsen ƙaruwar sani wadda ta zo a shekarar 1989, domin sahihin fahimtar tarihin annabci da ke da alaƙa da “na kullum,” tana bayyana tarihin ayoyi na arba’in da arba’in da ɗaya na Daniyel goma sha ɗaya. Abin da wannan yake nufi shi ne, idan ɗalibin annabci bai fahimci rawar arna da dangantakarta ta annabci da Roma ta paparoma ba, to ɗalibin ba zai iya gane cewa aikin fara hana tashin papanci ba, sannan kuma aikin ɗora papanci a kan kursiyin duniya, arna ce ta aiwatar da shi ba, kuma wannan aikin yana misalta rawar dabbar ƙasa ta Ru’ya ta Yohanna goma sha uku wadda da fari take hana papanci, amma daga baya ta canza ta kuma ɗora shi a kan kursiyin duniya. An wakilci rawar dabbar ƙasa ta Ru’ya ta Yohanna goma sha uku a matsayin abin da ke gaba ga Amurka.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Za mu ci gaba da nazarinmu game da buɗewar hatimin hasken Kogin Hiddekel a makala ta gaba.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Shi wanda yake ganin abin da yake a ƙarƙashin ɓawon waje, wanda yake karanta zukatan dukan mutane, ya ce game da waɗanda suka sami babban haske: ‘Ba su shan wahala kuma ba su firgita ba saboda yanayin ɗabi’arsu da na ruhunsu.’ Hakika, sun zaɓi hanyoyinsu na kansu, kuma ransu yana jin daɗin abubuwan banƙyamarsu. Ni ma zan zaɓi ruɗunansu, in kuma kawo tsoronsu a kansu; domin sa’ad da na kira, babu wanda ya amsa; sa’ad da na yi magana, ba su ji ba: amma suka aikata mugunta a gaban idona, suka kuma zaɓi abin da ban ji daɗinsa ba.’ ‘Allah kuwa zai aika musu da ruɗu mai ƙarfi, domin su gaskata ƙarya,’ domin ‘ba su karɓi ƙaunar gaskiya ba, domin su sami ceto,’ ‘amma suna jin daɗin rashin adalci.’ Ishaya 66:3, 4; 2 Tassalunikawa 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Malamin na sama ya yi tambaya: ‘Wace ruɗu ce ta fi ƙarfin yaudarar hankali fiye da riƙon cewa kuna ginawa a kan madaidaicin tushe kuma Allah yana karɓar ayyukanku, alhali kuwa a zahiri kuna aiwatar da abubuwa da yawa bisa tsarin hikimar duniya kuma kuna yin zunubi gāba da Jehovah? Kai, babbar yaudara ce, ruɗu mai ɗaukar hankali, wadda take mallakar zukata sa’ad da mutane waɗanda a dā suka taɓa sanin gaskiya, suka rikita siffar ibada da ruhinta da ikonta; sa’ad da suke zaton cewa su mawadata ne, sun ƙaru da dukiya kuma ba su da bukatar kome, alhali kuwa a zahiri suna bukatar komai.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Allah bai canja ba game da bayinsa masu aminci da suke kiyaye rigunansu marasa tabo. Amma da yawa suna kuka, suna cewa, ‘Salama da kwanciyar rai,’ alhali hallaka ta farat ɗaya tana aukuwa a kansu. Sai dai in akwai cikakkiyar tuba, sai dai in mutane sun ƙasƙantar da zukatansu ta wurin furci, kuma su karɓi gaskiya yadda take cikin Yesu, ba za su taɓa shiga sama ba. Sa’ad da tsarkakewa za ta faru a cikin sahunmu, ba za mu ƙara hutawa cikin jin daɗin kai ba, muna taƙama da cewa mu mawadata ne, an ƙara mana dukiya, ba mu kuma buƙatar kome ba.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Wa zai iya faɗa da gaskiya cewa: ‘An gwada zinariyarmu cikin wuta; tufafinmu kuwa ba su da tabon duniya’? Na ga Mai Koyar da mu yana nuna tufafin abin da ake kira adalci. Da Ya tube su, sai Ya bayyana ƙazantar da take a ƙarƙashinsu. Sa’an nan Ya ce mini: ‘Ba za ka iya gani ba yadda suka yi rufa-rufa da ƙazantarsu da ruɓewar halinsu cikin riya? “Yaya birni mai aminci ya zama karuwa!” An mai da gidan Ubana gidan kasuwanci, wurin da kasancewar Allahntaka da ɗaukakarsa suka riga suka barshi! Saboda wannan ne akwai rauni, kuma ƙarfi ya ƙare.’” Testimonies, juzu’i na 8, 249, 250.