Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Kafin ƙofar jarrabawa ta rufe, an ba da umarni cewa, “kada a hatimce maganganun annabcin wannan littafi.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Sai ya ce mini, Kada ka rufe maganganun annabcin wannan littafi da hatimi, gama lokaci ya yi kusa. Wanda yake azzalumi, bari ya ci gaba da zama azzalumi har yanzu; kuma wanda yake ƙazami, bari ya ci gaba da zama ƙazami har yanzu; kuma wanda yake mai adalci, bari ya ci gaba da zama mai adalci har yanzu; kuma wanda yake mai tsarki, bari ya ci gaba da zama mai tsarki har yanzu. Ru’ya ta Yohanna 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
A sura ta biyar na Ru’ya ta Yohanna, Allah Uba yana zaune a kan kursiyinsa, kuma yana da littafi a hannunsa wanda aka hatimce da hatimai bakwai.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Sai na ga a hannun daman wanda yake zaune a kan kursiyin wani littafi rubutacce a ciki da kuma a bayansa, a kulle da hatimai bakwai. Wahayin Yahaya 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Yayin da labarin daga aya ta farko ya ci gaba har zuwa sura ta bakwai, muna ganin cewa Yesu, wanda aka wakilta a matsayin Zakin kabilar Yahuda, shi ne Wanda ya karɓi littafin daga hannun Ubansa ya kuma fara buɗe hatiman a jere. Sa’ad da Ya buɗe hatimi na shida ya kuma gabatar da saƙon da hatimin yake wakilta, sura ta shida ta ƙare. Ta ƙare da wata tambaya wadda take kai mu zuwa sura ta bakwai, inda muke samun amsar tambayar da aka tayar a aya ta ƙarshe ta sura ta shida.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Gama babban ranar fushinsa ta zo; wa kuwa zai iya tsayawa? Ru’ya ta Yohanna 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Babi na bakwai ya gabatar da mutum dubu ɗari da arba’in da huɗu da kuma “taro mai girma.” Bayan an gabatar da mutanen Allah a babi na bakwai, sai mu ga an cire hatimi na bakwai kuma na ƙarshe. Wata annabci guda ɗaya tilo kuma a cikin littafin Ru’ya ta Yohanna da aka hatimce ita ce ƙarar tsawa bakwai ta babi na goma. Ma’ana mai sauƙi ita ce, annabci guda ɗaya tilo a cikin littafin Ru’ya ta Yohanna da aka hatimce kuma za a iya buɗe hatiminta kafin ƙarewar lokacin gwaji ita ce “ƙararrakin tsawa bakwai.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Tsawon shekaru, idan ba ma shekarun da suka kai dubban goma ba, Future for America ta bayyana abin da “tsawar bakwai” suke wakilta. “Tsawar bakwai” suna wakiltar tarihin motsin Millerite daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844. Sister White ta tabbatar da wannan gaskiya kuma ta ƙara da cewa “tsawar bakwai” kuma suna wakiltar “abubuwan da za su faru nan gaba waɗanda za a bayyana a cikin jerinsu.” Ana iya samun cikakkiyar gabatarwa game da waɗannan gaskiyoyi a cikin Habakkuk’s Tables, domin duk waɗanda ba su saba da waɗannan haƙiƙanin annabci ba.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Gaskiyar game da tsawa bakwai da aka gabatar a dā har yanzu gaskiya ce, amma tun daga watan Agusta na wannan shekara Ubangiji ya ɗauke hannunsa daga waɗannan batutuwa kuma an ƙara bayyana fahimta. Za mu fara da sura ta goma ta Ru’ya ta Yohanna, sa’an nan mu yi la’akari da sharhin Sister White a kan surar. Kafin mu yi wannan, dole ne mu gano abubuwa biyu da ba su da alaƙa da nazarin tsawa bakwai.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Batun farko shi ne cewa tantance gaskiyar tsãwa bakwai da aka buɗe yanzu yana buƙatar layuka da dama na gaskiya domin a sa dukan abin da tsãwa bakwai suke wakilta a matsayinsa da ya dace. A nan, ina roƙo, ga haƙurin tsarkaka. Batun na biyu da yake da alaƙa da wannan shi ne cewa shirin da yake samar da gabatarwar sauti na waɗannan maƙaloli yana da iyaka game da tsawon lokacin da zai iya karantawa da yin magana. Dole ne kowace maƙala ta dace cikin wannan ƙayyadadden lokacin. Tun daga farkon wannan nazari, ina sanar da ku cewa zai buƙaci ’yan maƙaloli kaɗan domin a kafa gaskiyar da tsãwa bakwai suke wakilta. Yanzu kuma zuwa sura ta goma.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 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. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Sai na ga wani mala’ika mai ƙarfi dabam yana saukowa daga sama, sanye da gajimare; kuma bakan gizo yana bisa kansa, fuskarsa kuwa kamar rana take, ƙafafunsa kuma kamar ginshiƙan wuta suke. Kuma yana riƙe a hannunsa da wani ɗan littafi buɗe; sai ya kafa ƙafarsa ta dama a kan teku, ta hagunsa kuma a kan ƙasa. Sai ya yi kira da babbar murya, kamar yadda zaki yake ruri; kuma da ya yi kiran, tsawa bakwai suka furta muryoyinsu. Kuma da tsawa bakwai ɗin suka furta muryoyinsu, na yi niyyar rubutawa; amma sai na ji wata murya daga sama tana ce mini, Ka hatimce abubuwan da tsawa bakwai ɗin suka furta, kada kuwa ka rubuta su. Sai mala’ikan nan da na ga yana tsaye a kan teku da kuma a kan ƙasa ya ɗaga hannunsa zuwa sama, Ya kuwa rantse da wanda yake raye 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 kwanakin muryar mala’ika na bakwai, sa’ad da zai fara busawa, asirin Allah zai cika, kamar yadda ya shelanta wa bayinsa annabawa. Kuma muryar da na ji daga sama ta sāke yi mini magana, tana cewa, Ka je ka karɓi ɗan littafin nan buɗe da yake a hannun mala’ikan da yake tsaye a kan teku da kuma a kan ƙasa. Sai na je wurin mala’ikan, na ce masa, Ka ba ni ɗan littafin. Sai ya ce mini, Ka karɓe shi, ka cinye shi; zai sa cikinka ɗaci, amma a bakinka zai yi zaƙi kamar zuma. Sai na karɓi ɗan littafin daga hannun mala’ikan, na kuwa cinye shi; a bakina kuwa ya yi zaƙi kamar zuma; amma da na cinye shi, cikina ya yi ɗaci. Sai ya ce mini, Dole ne ka sāke yin annabci a gaban mutane masu yawa, da al’ummai, da harsuna, da sarakuna. Ru’ya ta Yohanna 10:1–11.
Commenting on chapter ten, Sister White states:
Da take sharhi a kan sura ta goma, Sister White ta ce:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Mala’ikan nan mai ƙarfi wanda ya umarci Yahaya ba wani ne ƙasa da Yesu Almasihu ba. Sanya ƙafarsa ta dama a kan teku, da ta hagunsa kuma a kan busasshiyar ƙasa, yana nuna ɓangaren da yake takawa a cikin abubuwan ƙarshe na babban rikici da Shaidan. Wannan matsayi yana nuna ikonsa da ikonsa na mulki mafi girma a kan dukan duniya. Rigimar ta ƙara tsananta kuma ta ƙara ƙuduri daga zamani zuwa zamani, kuma za ta ci gaba da haka har zuwa abubuwan ƙarshe, sa’ad da gwanintacciyar aikin ikon duhu za ta kai ga matuƙar ƙololuwarta. Shaidan, a haɗe da mugayen mutane, zai ruɗi dukan duniya da kuma ikkilisiyoyin da ba su karɓi ƙaunar gaskiya ba. Amma mala’ikan nan mai ƙarfi yana neman a saurare shi. Ya yi kira da babbar murya. Zai nuna ikon da hurumin muryarsa ga waɗanda suka haɗa kai da Shaidan domin su yi gaba da gaskiya.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Bayan waɗannan tsawa bakwai sun furta muryoyinsu, sai umarni ya zo wa Yohanna kamar yadda ya zo wa Daniyel game da ƙaramin littafin nan: ‘Ka hatimce abubuwan da tsawa bakwai suka furta.’ Waɗannan suna da alaƙa da al’amuran nan gaba ne waɗanda za a bayyana su bisa tsarinsu. Daniyel zai tsaya a rabonsa a ƙarshen kwanaki. Yohanna ya ga ƙaramin littafin a buɗe ba tare da hatimi ba. Sa’an nan annabce-annabcen Daniyel suka sami matsayinsu da ya dace a cikin saƙonnin mala’ika na fari, na biyu, da na uku da za a ba duniya. Buɗe ƙaramin littafin ba tare da hatimi ba shi ne saƙon da ya shafi lokaci.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Littattafan Daniyel da Ru’ya ta Yohanna ɗaya ne. Ɗaya annabci ne, ɗaya kuma wahayi ne; ɗaya littafi ne da aka hatimce, ɗaya kuma littafi ne da aka buɗe. Yohanna ya ji asiran da tsawa-tsawan suka furta, amma aka umarce shi kada ya rubuta su.”
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Haske na musamman da aka ba Yohanna, wanda aka bayyana a cikin tsawa bakwai ɗin nan, zayyana abubuwan da za su faru ne a ƙarƙashin saƙonnin mala’ika na farko da na biyu. Ba shi ne mafi alheri ga mutane su san waɗannan abubuwa ba, domin dole ne a gwada bangaskiyarsu. A cikin tsarin Allah za a yi shelar gaskiya mafi banmamaki kuma mafi zurfi. Ya kamata a yi shelar saƙonnin mala’ika na farko da na biyu, amma ba za a bayyana wani ƙarin haske ba kafin waɗannan saƙonni su kammala takamaiman aikinsu. An wakilta wannan da mala’ikan da yake tsaye da ƙafa ɗaya a kan teku, yana shela da rantsuwa mafi tsanani cewa lokaci ba zai ƙara kasancewa ba.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“mala’ika mai ƙarfi” da ya sauko a ranar 11 ga Agusta, 1840 shi ne Almasihu, kuma yana da saƙo a hannunsa wanda aka gaya wa Yohanna ya ci. Abin da Yohanna ya ci saƙo ne, amma a fili saƙo ne da za a kai wa mutanen Allah, ba duniya ba. Yana da muhimmanci a gane su waye ake nufi da wannan saƙo a cikin wannan nassi, domin ko da yake Almasihu ya sauko a ranar 11 ga Agusta, 1840, yana nuna ba da iko ga saƙon mala’ika na fari, kuma ta haka yana bayyana lokacin da za a kai saƙon mala’ika na fari ga dukan duniya, ƙaramin littafin da aka gaya wa Yohanna ya ci yana nuna lokacin da Furotestantanci ya miƙa rigar nauyin Furotestantanci ga Milleriyawa. Sa’ad da Almasihu ya sauko da ƙaramin littafin, yana kawo ƙarshen dangantakar alkawarinsa da ikkilisiya daga jeji, kuma a lokaci guda yana bayyana mutanen Milleriya a matsayin sababbin zaɓaɓɓun mutanensa na alkawari. Milleriyawa mutane ne waɗanda a dā ba mutanen Allah ba ne. Annabawa ba sa taɓa saɓa wa juna.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Sai ya ce mini, Ɗan mutum, ka tsaya da ƙafafunka, ni kuma zan yi magana da kai. Ruhu kuwa ya shiga cikina sa’ad da yake magana da ni, ya sa ni na tsaya da ƙafafuna, har na ji wanda yake magana da ni. Sai ya ce mini, Ɗan mutum, ina aike ka zuwa ga ’ya’yan Isra’ila, zuwa ga al’umma mai tawaye wadda ta tayar mini: su da kakanninsu sun yi mini laifi, har zuwa wannan rana. Gama su ’ya’ya ne masu fuskar ƙarfi da taurin zuciya. Ina kuwa aike ka gare su; za ka ce musu, Ga abin da Ubangiji Allah ya faɗa. Su kuma, ko za su saurara, ko kuwa za su ƙi, (gama su gidan tawaye ne,) duk da haka za su sani cewa annabi ya kasance a cikinsu. Kai kuma, ɗan mutum, kada ka ji tsoronsu, kada kuma ka ji tsoron maganganunsu, ko da yake ƙayayuwa da sarƙaƙƙiya suna tare da kai, kana kuma zama a tsakiyar kunamai: kada ka ji tsoron maganganunsu, kada kuma kamanninsu su firgita ka, ko da yake su gidan tawaye ne. Za ka kuwa faɗa musu kalmomina, ko za su saurara, ko kuwa za su ƙi: gama su masu tawaye ne ƙwarai. Amma kai, ɗan mutum, ka ji abin da nake faɗa maka; kada ka zama mai tawaye kamar wannan gidan tawaye: ka buɗe bakinka, ka ci abin da nake ba ka. Sa’ad da na duba, ga shi, an miƙo hannu zuwa gare ni; kuma ga shi, akwai nadi na littafi a cikinsa; sai ya shimfiɗa shi a gabana; an kuwa rubuta shi a ciki da waje: a cikinsa kuma an rubuta makoki, da baƙin ciki, da kaito. Bugu da ƙari, ya ce mini, Ɗan mutum, ka ci abin da ka samu; ka ci wannan nadi, sa’an nan ka tafi ka yi magana da gidan Isra’ila. Sai na buɗe bakina, ya kuwa sa na ci wannan nadi. Ya ce mini, Ɗan mutum, ka sa cikinka ya ci, ka cika cikinka da wannan nadi da nake ba ka. Sa’an nan na ci shi; a bakina kuwa ya zama kamar zuma saboda zaƙi. Sai ya ce mini, Ɗan mutum, ka tafi, ka je gidan Isra’ila, ka yi musu magana da kalmomina. Gama ba zuwa ga mutane masu baƙin harshe da magana mai wuya aka aike ka ba, sai dai zuwa ga gidan Isra’ila; ba zuwa ga al’ummai masu yawa masu baƙin harshe da magana mai wuya ba, waɗanda ba za ka iya fahimtar maganganunsu ba. Tabbas, da a ce na aike ka zuwa gare su, da sun saurare ka. Amma gidan Isra’ila ba za su saurare ka ba; gama ba za su saurare ni ba: domin dukan gidan Isra’ila masu fuskar ƙarfi ne da taurin zuciya. Ga shi, na sa fuskarka ta yi ƙarfi a gaban fuskokinsu, goshinka kuma ya yi ƙarfi a gaban goshinsu. Kamar lu’u-lu’u mafi tauri fiye da duwatsu na sa goshinka ya zama: kada ka ji tsoronsu, kada kuma kamanninsu su firgita ka, ko da yake su gidan tawaye ne. Bugu da ƙari, ya ce mini, Ɗan mutum, duk kalmomina da zan faɗa maka ka karɓe su a zuciyarka, ka ji su da kunnuwanka. Ezekiyel 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Sa’ad da Kristi ya sauko da ƙaramin littafin da Yahaya ya karɓa ya ci, a cikin “bakinsa kamar zuma ne saboda zaƙi.” Yohanna Mai Ru’ya da Ezekiyel, dukansu sun karɓi saƙo daga “hannun” Kristi. Ezekiyel, sabili da haka kuma Yahaya, suna da saƙon da za su isar ga “gidan Isra’ila,” ba ga waɗanda suke a wajen Isra’ila ba. Da waɗanda suke a wajen Isra’ila sun ji saƙon, da sun karɓe shi, amma ba Isra’ila ba, gama “dukan gidan” Isra’ila “masu rashin kunya ne, masu taurin zuciya kuma.” Dukan gidan Isra’ila gaba ɗaya (dukan gidan) ya kasance mai tawaye ƙwarai. An wakilci Isra’ila a shekara ta 1840 a Ru’ya ta Yohanna sura ta goma a matsayin ikkilisiya a cikin jeji. Sun cika ƙoƙon lokacin jarrabawarsu.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Ko da yake Isra’ila ba za su saurari saƙon ba, duk da haka an umurci annabin ya kai musu saƙon ƙaramin littafin, domin a ɗora musu alhakin ƙin hasken mala’ika na farko. A cikin littattafan shari’a, ya kamata a ɗora musu alhaki saboda ƙin sauraron saƙon “annabin” da ya kasance “a cikinsu.” Ƙin annabin kuwa shi ne ƙin saƙon da mala’ika Jibra’ilu ya ba annabin, saƙon da shi kansa ya karɓa daga Kristi, wanda kuma ya karɓa daga wurin Uba. Sa’ad da Kristi ya sauko da saƙon ƙaramin littafin a hannunsa, wannan ya yi daidai da lokacin da Ruhu Mai Tsarki ya sauko a lokacin baftismarsa. An riga an kwatanta wannan ta wurin Musa a daji mai ƙonewa, kuma wannan ita ce alamar hanya ɗaya tak da take cikin kowane motsi na gyara.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Aikin Allah a duniya yana nuna, daga zamani zuwa zamani, kamanceceniya mai ban mamaki a cikin kowane babban gyara ko motsin addini. Ka’idojin yadda Allah yake mu’amala da mutane kullum iri ɗaya ne. Muhimman motsi na wannan zamani suna da makamantansu a cikin na zamanan da suka shuɗe, kuma ƙwarewar ikkilisiya a zamanan dā tana da darussa masu ƙima ƙwarai domin zamaninmu.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Rushewar fifikon Daular Usmaniyya a ranar 11 ga Agusta, 1840, (wanda shi ne lokacin da Yohanna da Ezekiyel suka ci ƙaramin littafin da yake cikin “hannun” Almasihu,) yana nuna “ba da iko” ga saƙon mala’ika na fari wanda ya “iso” a “lokacin ƙarshe” a 1798. An “ba shi iko” ta wurin tabbatuwar babbar ƙa’idar annabci ta Milleriyawa; ƙa’idar shekara ɗaya a maimakon rana ɗaya. Sa’an nan Almasihu ya fara kafa harsashin haikalin Milleriyawa, kamar yadda Ya yi a baftismarsa.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Bangaskiyar Nataniyel da take karkarwa ta yanzu ta sami ƙarfi, sai ya amsa ya ce, ‘Rabbi, kai Ɗan Allah ne; kai ne Sarkin Isra’ila.’ Yesu ya amsa ya ce masa, ‘Domin na ce maka, na gan ka a ƙarƙashin itacen ɓaure, ka gaskata ne? Za ka ga abubuwa mafi girma fiye da waɗannan.’ Sai ya ce masa, ‘Hakika, hakika, ina gaya muku, daga yanzu za ku ga Sama a buɗe, mala’ikun Allah kuma suna hawa suna sauka a kan Ɗan Mutum.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“A cikin waɗannan almajirai na farko kaɗan ne ake aza tubalin ikilisiyar Kirista ta wurin ƙoƙarin kowane mutum ɗaya. Da fari Yahaya ya karkatar da almajiransa biyu zuwa ga Kristi. Sa’an nan ɗaya daga cikinsu ya sami ɗan’uwansa, ya kawo shi wurin Kristi. Sa’an nan kuma ya kira Filibus ya bi shi, shi kuwa ya tafi neman Natanayel.” Spirit of Prophecy, volume 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Sa’ad da Almasihu ya sauko a ranar 11 ga Agusta, 1840 yana riƙe da ƙaramin littafin a buɗe a hannunsa, an riga an yi masa alama ta gaba a cikin motsin gyara na tarihin Almasihu a duniya, domin kowane motsin gyara yana da irin waɗannan alamomin hanya iri ɗaya. Musa da motsin gyara da ya jagoranta su ma suna da wannan alamar hanya iri ɗaya. Kwarewar Musa a wurin kurmi mai ci da wuta ta kasance alama ta Ruhu Mai Tsarki yana saukowa a baftismar Almasihu, abin da kuma ya kasance alama ta 1840, wanda shi kuma yake zama alama ta ranar 11 ga Satumba, 2001 sa’ad da mala’ika mai ƙarfi na Wahayi sura ta goma sha takwas ya sauko.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Zuwan” saƙon mala’ika na fari, da “zuwan” saƙon mala’ika na biyu, da kuma “zuwan” saƙon mala’ika na uku, duk an wakilta su ne ta wurin mala’iku. Mala’ika na fari yana da ƙaramin littafi a hannunsa, na biyun kuma yana da rubutu a hannunsa, na ukun kuma yana da takardar fata a hannunsa. Bisa ga shaidar biyu ko uku ne ake tabbatar da gaskiya. Dukan mala’iku ukun, ko a lokacin zuwansu ko kuma a lokacin karɓar iko, suna da saƙo a hannunsu.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Yahaya da Ezekiyel suna wakiltar waɗanda suka ci saƙon a lokacin da saƙon mala’ika na farko ya sami “iko,” wanda yake wata alamar tarihi dabam da lokacin da saƙon mala’ika na farko ya “iso” a 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Bambanci tsakanin “zuwan” saƙo da kuma “ƙarfafuwarsa” muhimmin bambanci ne ƙwarai da gaske da ya kamata a lura da shi. Yayin da muke nazarin nassi mai zuwa, ku lura cewa manufar mala’ika na fari daidai take da manufar mala’ikan da ke cikin Ru’ya ta Yohanna sura ta goma sha takwas, wanda ya haskaka duniya da ɗaukakarsa. Haka kuma ku lura cewa kowane saƙo yana haifar da rarrabuwar da ke fitar da rukuni biyu na masu sujada.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“An nuna mini irin sha’awar da dukan sama ta nuna ga aikin da ake yi a duniya. Yesu ya ba wani babban mala’ika [mala’ikan fari] umarni ya sauko ya yi wa mazaunan duniya gargaɗi su shirya domin bayyanarsa ta biyu. Sa’ad da mala’ikan ya bar gaban Yesu a sama, wani haske mai matuƙar ƙyalli da ɗaukaka ya riga shi tafiya. An gaya mini cewa aikinsa shi ne ya haskaka duniya da ɗaukakarsa, ya kuma gargaɗi mutum game da fushin Allah mai zuwa. Jama’a masu yawa suka karɓi hasken. Wasu daga cikinsu sun zama kamar suna cikin tsananin natsuwa, yayinda wasu kuma suke cike da farin ciki da ɗaukaka. Dukan waɗanda suka karɓi hasken suka mai da fuskokinsu zuwa sama suka ɗaukaka Allah. Ko da yake an haskaka kowa da shi, wasu kawai suka shiga ƙarƙashin tasirinsa, amma ba su karɓe shi da zuciya ɗaya ba. Da yawa kuwa suka cika da fushi mai girma. Masu hidima da mutane suka haɗa kai da marasa mutunci, suka ƙi hasken da babban mala’ikan ya zuba da ƙarfin hali. Amma dukan waɗanda suka karɓe shi suka ware kansu daga duniya, suka kuma haɗu da juna da dangantaka mai ƙarfi.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“Shaiɗan da mala’ikunsa suna ta ƙoƙarin jan hankulan mutane da yawa gwargwadon yiwuwa su kau da tunaninsu daga haske. Tawagar da ta ƙi wannan haske aka bar ta cikin duhu. Na ga mala’ikan Allah yana lura da zurfin sha’awa mafi girma da mutanensa da suke ikirarin binsa, domin ya rubuta irin halin da suka haɓaka sa’ad da aka gabatar musu da saƙon da ya fito daga sama. Kuma da yawa ƙwarai daga cikin waɗanda suke ikirarin ƙaunar Yesu suka juya daga saƙon sama da raini, izgili, da ƙiyayya, sai wani mala’ika mai takarda a hannunsa ya yi wannan abin kunya rubutacce. Dukan sama ta cika da fushi domin an wulaƙanta Yesu haka ta bakin waɗanda suke ikirarin binsa.”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Na ga baƙin cikin waɗanda suka dogara, sa’ad da ba su ga Ubangijinsu ba a lokacin da suka sa rai. Nufin Allah ne ya kasance ya ɓoye abin da ke gaba, kuma ya kai mutanensa ga wani matsayi na yanke shawara. In ba tare da wa’azin ƙayyadadden lokaci domin zuwan Almasihu ba, aikin da Allah ya nufa ba zai cika ba. Shaiɗan yana jagorantar mutane da yawa ƙwarai su dinga duban manyan abubuwan da suka shafi shari’a da ƙarshen lokacin jarrabawa a can nesa cikin gaba. Ya zama dole a kai mutane ga neman shiri na yanzu da dukkan himma.”
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Yayinda lokaci ya shuɗe, waɗanda ba su karɓi hasken mala’ikan gaba ɗaya ba suka haɗu da waɗanda suka rena saƙon, suka kuma juya ga waɗanda aka kunyatar suna yi musu ba’a. Mala’iku suka lura da yanayin waɗanda suke iƙirarin bin Almasihu. Wucewar takamaiman lokacin nan ta gwada su, ta kuma tabbatar da su, kuma masu yawan gaske aka auna su a ma’auni aka same su da rashi. Suka yi iƙirari da babbar murya cewa su Kiristoci ne, amma kusan a kowane fanni sun kasa bin Almasihu. Shaidan ya yi murna saboda yanayin waɗanda suke iƙirarin bin Yesu.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Ya kama su cikin tarkonsa. Ya sa mafi yawansu suka bar madaidaiciyar hanya, kuma suna ƙoƙarin hawa zuwa sama ta wata hanya dabam. Mala’iku suka ga tsarkaka kuma masu tsarki sun gaurayu da masu zunubi a Sihiyona da kuma munafukai masu son duniya. Sun yi ta sa ido a kan almajirai na gaskiya na Yesu; amma lalatattu suna yin tasiri a kan tsarkaka. Waɗanda zukatansu suka ƙone da tsananin marmarin ganin Yesu, ’yan’uwansu da suke ikirarin bangaskiya suka hana su yin magana game da zuwansa. Mala’iku suka dubi wannan yanayi kuma suka tausaya wa saura, waɗanda suke ƙaunar bayyanar Ubangijinsu.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“An ba wani mala’ika mai ƙarfi [mala’ika na biyu] umarni ya sauko zuwa duniya. Yesu ya sa wani rubutu a hannunsa, kuma sa’ad da ya iso duniya, ya yi kira, ‘Babila ta fāɗi, ta fāɗi.’ Sai na sāke ganin waɗanda suka yi baƙin ciki saboda rashin cika tsammani sun ɗaga idanunsu zuwa sama, suna duban bayyanuwar Ubangijinsu da bangaskiya da bege. Amma da yawa sun kasance kamar suna ci gaba cikin wata wautacciyar hali, kamar masu barci; duk da haka, ina iya ganin alamar baƙin ciki mai zurfi a fuskokinsu. Waɗanda suka yi baƙin ciki saboda rashin cika tsammani sun gani daga Nassosi cewa suna cikin lokacin jinkiri, kuma cewa dole ne su jira da haƙuri cikar wahayi. Irin wannan hujjar da ta sa suka sa ido ga Ubangijinsu a shekara ta 1843, ita ce ta sa suka yi tsammaninSa a shekara ta 1844. Duk da haka, na ga cewa mafi yawansu ba su mallaki wannan kuzarin da ya bambanta bangaskiyarsu a shekara ta 1843 ba. Rashin cikar tsammaninsu ya raunana bangaskiyarsu.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Yayin da mutanen Allah suka haɗu cikin kukan mala’ika na biyu, rundunar sama ta lura da tasirin saƙon da matuƙar sha’awa. Suka ga mutane da yawa waɗanda suke ɗauke da sunan Kiristoci suna juyawa da raini da ba’a a kan waɗanda suka yi rashin cika buri. Yayin da kalmomin suka fito daga bakin masu izgili, ‘Har yanzu ba ku hau ba!’ wani mala’ika ya rubuta su. Mala’ikan ya ce, ‘Suna yi wa Allah ba’a.’ Aka mai da hankalina baya zuwa ga irin wannan zunubi da aka aikata a zamanin dā. An ɗauke Iliya zuwa sama, mayafinsa kuma ya faɗa wa Elisha. Sa’an nan mugayen samari, waɗanda suka koya daga iyayensu su rena mutumin Allah, suka bi Elisha, suna kuma kiran sa cikin ba’a, ‘Hau, kai mai sanƙo; hau, kai mai sanƙo.’ Da suka zagi bawansa haka, sun zagi Allah ne, kuma suka gamu da hukuncinsu a nan take. Haka nan kuma, waɗanda suka yi izgili da ba’a ga batun hawan tsarkaka sama, za a ziyarce su da fushin Allah, kuma za a sa su su ji cewa ba ƙaramin abu ba ne a yi wasa da Mahaliccinsu.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Yesu ya umurci waɗansu mala’iku su yi saurin tashi domin su farfaɗo su kuma ƙarfafa bangaskiyar mutanensa da ta yi rauni, su kuma shirya su su fahimci saƙon mala’ika na biyu da muhimmin motsi wanda ba da daɗewa ba za a yi a sama. Na ga waɗannan mala’iku sun karɓi babban iko da haske daga wurin Yesu, suka yi saurin tashi zuwa duniya domin su cika aikin da aka ba su na taimakon mala’ika na biyu a cikin aikinsa. Wani babban haske ya haskaka a kan mutanen Allah yayin da mala’ikun suka yi kira, ‘Ga, Ango yana zuwa; ku fito ku tarye Shi.’ Sa’an nan na ga waɗannan da suka yi baƙin ciki sun tashi, kuma cikin jituwa da mala’ika na biyu suka yi shela, ‘Ga, Ango yana zuwa; ku fito ku tarye Shi.’ Hasken da ya fito daga mala’ikun ya ratsa duhu a ko’ina. Shaidan da mala’ikunsa suka nemi su hana wannan haske ya bazu kuma ya yi tasirin da aka nufa da shi. Suka yi gardama da mala’ikun sama, suna gaya musu cewa Allah ya ruɗi mutanen, kuma da dukan haskensu da ikonsu ba za su iya sa duniya ta gaskata cewa Almasihu yana zuwa ba. Amma duk da haka, ko da yake Shaidan ya yi ƙoƙari ya katange hanya, ya kuma janye tunanin mutane daga hasken, mala’ikun Allah suka ci gaba da aikinsu….”
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Yayin da hidimar Yesu ta ƙare a Wuri Mai Tsarki, kuma Ya shiga cikin Wuri Mafi Tsarki, ya tsaya a gaban akwatin alkawari mai ɗauke da dokar Allah, sai Ya aiko wani mala’ika mai ƙarfi tare da saƙo na uku zuwa ga duniya. An sa wata takardar birgima a hannun mala’ikan, kuma yayin da yake saukowa zuwa duniya cikin iko da ɗaukaka, ya shelanta gargadi mai ban tsoro, tare da mafi muni daga cikin barazanar da aka taɓa isar wa ɗan adam. An shirya wannan saƙo ne domin ya sa ’ya’yan Allah su kasance a faɗake, ta wurin nuna musu sa’ar gwaji da azaba da ke gabansu. Mala’ikan ya ce, ‘Za a kawo su cikin kusantar gwabza faɗa da dabbar nan da kuma siffarta. Bege kaɗai da suke da shi na rai madawwami shi ne su tsaya daram. Ko da yake rayukansu suna cikin haɗari, dole ne su riƙe gaskiya da ƙarfi.’ Mala’ika na uku ya rufe saƙonsa haka: ‘Ga haƙurin tsarkaka: ga waɗanda suke kiyaye dokokin Allah, da bangaskiyar Yesu.’ Yayin da yake maimaita waɗannan kalmomi, ya nuna zuwa Wuri Mai Tsarki na sama. Hankulan dukan waɗanda suka rungumi wannan saƙo ana karkatar da su zuwa ga Wuri Mafi Tsarki, inda Yesu yake tsaye a gaban akwatin alkawari, yana yin roƙonsa na ƙarshe domin dukan waɗanda jinƙai har yanzu yake jira dominsu da kuma domin waɗanda, cikin rashin sani, suka karya dokar Allah. Ana yin wannan kafara domin matattu masu adalci kamar yadda ake yi domin rayayyu masu adalci. Ya ƙunshi dukan waɗanda suka mutu suna dogara ga Almasihu, amma waɗanda, domin ba su sami haske game da dokokin Allah ba, suka yi zunubi cikin rashin sani ta wurin ketare farillansa.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Bayan wasu shafuka kaɗan a cikin wannan littafi ɗaya, tana magana a kan waɗannan ra’ayoyi guda ɗaya da aka ambata yanzu, Sister White ta bayyana cewa ƙin karɓar saƙonni uku a tarihin Millerite an riga an kwatanta shi a tarihin Almasihu. A can ta kawo shaidu biyu da suke nuna wani tsarin gwaji mai ci gaba wanda yake buƙatar nasara a kowane gwaji domin a ci gaba zuwa gwaji na gaba.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Na ga wasu jama’a waɗanda suka tsaya cikin tsaro da ƙarfi, ba su nuna wata goyon baya ga waɗanda za su girgiza bangaskiyar da aka riga aka kafa ta jiki ba. Allah ya dube su da yardarsa. An nuna mini matakai uku—saƙonnin mala’ika na fari, na biyu, da na uku. Mala’ikan da yake tare da ni ya ce, ‘Kaiton wanda zai matsar da dutse ko ya motsa fil daga cikin waɗannan saƙonni. Hakikanin fahimtar waɗannan saƙonni na da matuƙar muhimmanci. Makomar rayuka tana rataye ne a kan yadda aka karɓe su.’ Aka sāke saukar da ni ta cikin waɗannan saƙonni, kuma na ga irin tsadar da mutanen Allah suka biya domin samun ƙwarewarsu. An same ta ne ta wurin shan wahala mai yawa da gwagwarmaya mai tsanani. Allah ya bishe su mataki-mataki, har Ya ajiye su a kan dandali mai ƙarfi, marar motsi. Na ga waɗansu mutane sun kusanto dandalin suka binciki tushensa. Wasu, cikin farin ciki, nan da nan suka hau kansa. Waɗansu kuwa suka fara neman aibi a tushen. Suna so a yi gyare-gyare, sa’an nan dandalin zai fi kamala, mutane kuma su fi farin ciki sosai. Wasu suka sauka daga kan dandalin domin su bincike shi, suka kuma bayyana cewa an shimfiɗa shi ba daidai ba. Amma na ga cewa kusan dukkansu sun tsaya daram a kan dandalin, suna gargaɗin waɗanda suka sauka daga kansa su daina ƙorafinsu; gama Allah ne Babban Magini, kuma suna yaƙi da Shi ne. Suka ba da labarin aikin banmamaki na Allah, wanda ya bishe su zuwa ga tabbataccen dandali, kuma cikin haɗin kai suka ɗaga idanunsu zuwa sama, suka kuma ɗaukaka Allah da babbar murya. Wannan ya shafi waɗansu daga cikin waɗanda suka yi ƙorafi suka bar dandalin, sai su ma, da kamannin tawali’u, suka sāke hawa kansa.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“An mai da hankalina baya ga shelar zuwan Almasihu na fari. An aiko Yahaya cikin ruhu da ikon Iliya [mai wakiltar saƙon mala’ika na fari] domin ya shirya hanyar Yesu. Waɗanda suka ƙi shaidar Yahaya ba su amfana da koyarwar Yesu ba [mai wakiltar saƙon mala’ika na biyu]. Gābarsu ga saƙon da ya yi annabcin zuwansa ta sanya su a inda ba za su iya karɓar hujja mafi ƙarfi cikin sauƙi cewa shi ne Almasihu ba. Shaiɗan ya ja-goranci waɗanda suka ƙi saƙon Yahaya su ci gaba har ma, su ƙi Almasihu kuma su gicciye shi [mai wakiltar saƙon mala’ika na uku]. Da yin haka, suka sa kansu a inda ba za su iya karɓar albarkar ranar Fentakos ba, [mai wakiltar mala’ikan Ru’ya ta Yohanna goma sha takwas] wadda da ta koya musu hanyar shiga cikin Wuri Mai Tsarki na sama. Tsagewar labulen haikali ta nuna cewa ba za a ƙara karɓar hadayun Yahudawa da farillansu ba. An riga an miƙa babbar Hadaya, kuma an karɓe ta, Ruhun Mai Tsarki kuma da ya sauko a ranar Fentakos ya ɗauke tunanin almajirai daga wuri mai tsarki na duniya zuwa na sama, inda Yesu ya shiga ta wurin jininsa, domin ya zubo wa almajiransa amfanin kaffararsa. Amma an bar Yahudawa cikin cikakkiyar duhu. Sun rasa dukan hasken da za su iya samu game da shirin ceto, kuma har yanzu suna dogara ga hadayunsu da ba su da amfani da kuma sadakokinsu. Wuri Mai Tsarki na sama ya ɗauki matsayin na duniya, duk da haka ba su da sanin wannan canji. Saboda haka ba za su iya amfana da ceton Almasihu a wuri mai tsarki ba.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Mutane da yawa suna duban yadda Yahudawa suka yi wajen ƙin karɓar Almasihu da gicciye shi da firgici; kuma sa’ad da suke karanta tarihin wulakantaccen azabtarwar da aka yi masa, suna zaton cewa suna ƙaunarsa, kuma da ba su musanta shi kamar yadda Bitrus ya yi ba, ko kuma su gicciye shi kamar yadda Yahudawa suka yi. Amma Allah, wanda yake karanta zukatan kowa, ya gwada wannan ƙaunar ga Yesu da suka ce suna ji. Dukan sama ta lura da matuƙar sha’awa yadda aka karɓi saƙon mala’ika na fari. Amma da yawa daga cikin waɗanda suka ce suna ƙaunar Yesu, kuma suka zubar da hawaye sa’ad da suke karanta labarin gicciye, sun yi ba’a ga bisharar zuwansa. Maimakon su karɓi saƙon da farin ciki, sai suka bayyana shi a matsayin ruɗi. Sun ƙi waɗanda suke ƙaunar bayyanarsa kuma suka kore su daga cikin ikkilisiyoyi. Waɗanda suka ƙi saƙon farko ba za su iya amfana da na biyu ba; haka kuma ba su amfana da kiran tsakar dare ba, wanda zai shirya su su shiga tare da Yesu ta wurin bangaskiya zuwa Wuri Mafi Tsarki na haikalin samaniya. Kuma ta wurin ƙin waɗannan saƙonni biyu na farko, sun duhuwar da fahimtarsu ƙwarai har ba za su iya ganin wani haske a cikin saƙon mala’ika na uku ba, wanda yake nuna hanya zuwa Wuri Mafi Tsarki. Na ga cewa kamar yadda Yahudawa suka gicciye Yesu, haka ma ikkilisiyoyin suna da suna kawai sun gicciye waɗannan saƙonni, sabili da haka ba su da sanin hanyar zuwa Wuri Mafi Tsarki, kuma ba za su iya amfana da ceton Yesu a can ba. Kamar Yahudawan nan, waɗanda suka miƙa hadayunsu marasa amfani, haka su ma suna miƙa addu’o’insu marasa amfani zuwa sashen da Yesu ya baro; kuma Shaiɗan, yana jin daɗin wannan ruɗin, yana ɗaukar halin addini, yana karkatar da tunanin waɗannan da suke ikirarin zama Kiristoci zuwa gare shi kansa, yana aiki da ikonsa, da alamu, da al’ajibai na ƙarya, domin ya ƙulle su a cikin tarkonsa.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
An yi ta koyar da ayoyin da suka fito daga littafin Early Writings sau da dama ta wurin hidimar Future for America. Amma akwai gaskiya da waɗannan ayoyin ke nunawa waɗanda ba a lura da su ba.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
An kafa manyan alamomin tarihin motsin Millerite ne bisa ga gyare-gyare da yawa da ke cikin Littafi Mai Tsarki. In ba tare da wata sanayya da manyan alamomin da ake samu cikin kowane motsin gyara ba, yana da wuya ƙwarai mutum ya fahimci muhimmancin bambancin da ke tsakanin lokacin da saƙo “ya iso” da kuma lokacin da aka “ba shi iko.” Haka kuma, mai yiwuwa ne da yawa daga cikin waɗanda suka saba da waɗannan motsin gyara masu kama da juna sun kasa lura da wasu muhimman siffofi ƙwarai na manyan alamomi daban-daban na motsin gyara.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“Tsawakan bakwai” waɗanda suke wakiltar abubuwan da suka faru a farkon Adventism da kuma abubuwan da za su faru a ƙarshen Adventism, su ne hasken da ake buɗewa daga hatimi kaɗan kafin ƙofar alheri ta rufe. An sanar da mu cewa “tsawakan bakwai” suna wakiltar duka “zayyana abubuwan da za su faru a ƙarƙashin saƙonnin mala’ika na fari da na biyu,” da kuma “abubuwan da za su faru nan gaba waɗanda za a bayyana su bisa jerinsu.” “Tsawakan bakwai” suna ƙunshe da sa hannun Alpha da Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Bayyanar abubuwan da suka faru” da suka auku “a ƙarƙashin saƙonnin mala’ika na farko da na biyu,” suna zama alamar abubuwan da suke aukuwa a ƙarƙashin saƙon mala’ika na uku. Sa’ad da aka umarci Yohanna kada ya rubuta abin da tsawowi bakwai suka faɗa, wannan umarnin ya riga ya sami alama a cikin umarnin da aka ba Daniyel ya rufe littafinsa, gama an sanar da mu cewa bayan da “tsawowi bakwai suka yi muryoyinsu,” umarni ya zo wa Yohanna kamar yadda ya zo wa Daniyel game da ƙaramin littafin: “Ka rufe waɗannan abubuwan da tsawowi bakwai suka faɗa.”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Ezekiyel da Yohanna duka suna kwatanta mutanen Allah suna cin saƙon a lokacin ba da iko ga mala’ika na fari a shekara ta 1840, kuma annabi Irmiya yana kwatanta baƙin cikin da ya faru a tsakanin mutanen Allah sa’ad da saƙon mala’ika na fari ya bayyana kamar ya gaza.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
An sami kalmominka, sai na ci su; kuma kalmominka suka zama mini farin ciki da murnar zuciyata: gama an kira ni da sunanka, ya Ubangiji Allah Mai Runduna. Ban zauna cikin taron masu ba’a ba, ban kuma yi murna tare da su ba; na zauna ni kaɗai sabili da hannunka: gama ka cika ni da fushi mai tsanani. Don me ne zafina yake madawwami, raunina kuma marar magani, wanda ya ƙi warkewa? Za ka zama mini kamar maƙaryaci ne ƙwarai, kuma kamar ruwaye masu ƙarewa? Saboda haka ga abin da Ubangiji yana cewa, In ka komo, sa’an nan zan komo da kai, kuma za ka tsaya a gabana: kuma in ka fitar da mai daraja daga marar amfani, za ka zama kamar bakina: bari su komo gare ka; amma kai kada ka komo gare su. Kuma zan maishe ka ga wannan jama’a katangar tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama Ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Kuma zan kuɓutar da kai daga hannun mugaye, zan kuma fanshe ka daga hannun masu ban tsoro. Irmiya 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Irmiya ya sami kalmomin ƙaramin littafin kamar yadda Yohanna da Ezekiyel suka same su, shi ma kuwa ya ci saƙon, amma saƙon ya zama saƙo (ruwa) da ya kāsa. Ya zama kamar dai Allah ya yi ƙarya ne, abin da kuwa ba zai yiwu ba ko kaɗan; amma zargin “ƙarya” ne yake ba da mabuɗin da za a gano inda Irmiya yake a farkon baƙin-cikin Millerite da aka wakilta a cikin Habakkuk.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Zan tsaya a kan gadina, in kafa kaina a kan hasumiya, zan yi tsaro in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karantawa yă ruga. Gama wahayin yana nan domin ƙayyadadden lokaci; amma a ƙarshe zai yi magana, ba zai yi ƙarya ba. Ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai makara ba. Habakkuk 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
An rubuta wahayin saƙon mala’ika na farko a kan taswirar majagaba ta 1843 wadda “hannun” Allah ya jagoranta.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Na ga cewa jadawalin 1843 an shiryar da shi ta hannun Ubangiji, kuma bai kamata a canja shi ba; cewa lambobin sun kasance yadda Shi yake so su kasance; cewa hannunsa yana a kai, kuma ya ɓoye kuskure a cikin wasu daga cikin lambobin, domin kada kowa ya gan shi, sai da aka janye hannunsa.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
“Lokacin ƙayyadadde” na 1843 an wakilta shi a kan taswirar, kuma wannan ne ya sa ake kiranta taswirar 1843. An buga ta a shekara ta 1842, domin cika umarnin da ke cikin Habakkuk na “rubuta wahayi, ka kuma bayyana shi sarai a kan alluna.” Dole ne a bayyana wahayin sarai a kan “alluna,” wato a jam’i, ta haka kuma yana nuna cewa bayan Ubangiji ya janye hannunsa daga kuskuren da ke kan taswirar 1843, za a gyara shi a kan taswirar majagaba ta 1850. Wannan kuskuren ya haifar da rashin-bacin rai na farko, kuma Irmiya yana wakiltar waɗanda suka ci ɗan littafin a ranar 11 ga Agusta, 1840, kuma suka yi rashin-bacin rai sa’ad da lokacin ƙayyadadde na 1843 bai cika ba.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Sa’ad da Irmiya ya ci ƙaramin littafin a shekara ta 1840, ya kasance “farin ciki da murna” ta zuciyarsa, amma sa’ad da abin takaici ya zo, bai ƙara “yin murna” ba, kuma ya “zauna shi kaɗai saboda” “hannun” Allah. Hannun Allah ya rufe “wani kuskure a cikin wasu daga cikin lambobin,” ta haka yana sa Irmiya ya yi la’akari da yiwuwar cewa Allah ya yi ƙarya. Alƙawarin da aka ba Irmiya shi ne cewa idan zai “dawo,” daga baƙin cikinsa, Allah zai sa Irmiya ya zama “bakin” Allah. Idan Irmiya zai komo ga Allah daga abin takaicinsa, ya kuma gane cewa yana cikin lokacin jinkiri na misalin budurwai goma, Allah zai yi amfani da shi ya zama mai furta magana domin ya fayyace ainihin lokacin da wahayin zai zo kuma ba zai ƙara jinkiri ba.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Dalilin bayyana waɗannan hujjoji a nan shi ne a tabbatar da cewa, tare da dukan saƙonnin mala’ikan, “zuwansu” da “ƙarfafawarsu” suna gabatar da saƙo na rai ko mutuwa wanda yake haifar da rukuni biyu na masu sujada. Mala’iku ukun matakai uku ne na gwaji mai ci gaba. Abin da ya fi muhimmanci ga manufar batunmu shi ne cewa, ko da yake an gane fahimtar tsawa bakwai jim kaɗan bayan isowar “lokacin ƙarshe” a shekara ta 1989 sa’ad da aka buɗe hatimin ayoyi shida na ƙarshe na Daniyel, suna shelanta kammala shari’a, akwai kuma wani sake buɗe hatimi na tsawa bakwai a ƙarshen tarihin mala’ika na uku.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Tarihin farkon Adventism ya fara ne da buɗe hatimin mala’ika na fari a 1798, kuma ya ƙare da buɗe hatimin wata gaskiya wadda Ubangiji ya sa hannunsa a kai domin ya haifar da baƙin ciki na ruɗewa. Bayan haka sai Ya ɗauke hannunsa (ya buɗe hatimin), ya kuma bayyana saƙon lokacin jinkiri.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Tarihin ƙarshen Adventism ya fara ne da buɗe hatimin saƙon mala’ika na uku a shekara ta 1989, kuma ya ƙare da buɗe hatimin wata gaskiya wadda Ubangiji ya ɗora hannunsa a kanta domin ya haifar da cizon rai. Yanzu yana cire hannunsa, ta haka yana buɗe hatimin saƙon cizon rai na fari da lokacin jinkiri. Yana buɗe hatimin manufar 18 ga Yuli, 2020.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Saboda haka Ubangiji ya ce, In ka komo, sa’an nan zan komo da kai, kai kuwa za ka tsaya a gabana; kuma in ka fitar da mai daraja daga marar amfani, za ka zama kamar bakina ne; su dai su komo gare ka, amma kai kada ka komo gare su. Zan kuma mai da kai ga wannan jama’a kamar katanga ta tagulla mai ƙarfi: za su yi yaƙi da kai, amma ba za su rinjaye ka ba: gama ina tare da kai domin in cece ka, in kuma kuɓutar da kai, in ji Ubangiji. Zan kuɓutar da kai daga hannun mugaye, kuma zan fanshe ka daga hannun masu ban tsoro. Irmiya 15:19–21.