The message of Daniel chapters eight and nine which are represented by the Ulai River were unsealed in 1798. The prophecy of chapter eight was interpreted in chapter nine by Gabriel, but not until Daniel had set forth a prayer, that is considered one of the most significant human prayers in the Bible. In that prayer Daniel identifies that he had recognized that the desolation of Jerusalem would last seventy years according to what he had discovered in the book of Jeremiah.
Saƙon Daniyel surori na takwas da na tara, waɗanda Kogin Ulai yake wakilta, an buɗe hatiminsu a shekara ta 1798. Annabcin sura ta takwas Jibra’ilu ne ya fassara a sura ta tara, amma ba sai bayan da Daniyel ya gabatar da addu’a ba, wadda ake ɗaukarta a matsayin ɗaya daga cikin addu’o’in ɗan’adam mafi muhimmanci a cikin Littafi Mai Tsarki. A cikin wannan addu’ar Daniyel ya bayyana cewa ya gane rushewar Urushalima za ta ɗauki shekara saba’in bisa ga abin da ya gano a cikin littafin Irmiya.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
A shekara ta fari ta mulkin Dāriyus ɗan Ahasuwairus, daga zuriyar Mediyawa, wanda aka naɗa sarki bisa mulkin Kaldiyawa; a shekara ta fari ta mulkinsa ni Daniyel na gane ta wurin littattafai yawan shekarun da maganar Ubangiji ta zo wa annabi Irmiya a kansu, cewa zai cika shekaru saba’in a cikin lalacewar Urushalima. Daniyel 9:1, 2.
Jeremiah also identified that at the end of those seventy years Belshazzar would die as Cyrus the General of Darius conquered Babylon.
Irmiya kuma ya bayyana cewa a ƙarshen waɗannan shekaru saba’in, Belshazzar zai mutu sa’ad da Sairus, babban hafsan Darayus, ya ci Babila da yaƙi.
And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:11, 12.
Kuma dukan wannan ƙasa za ta zama kufai, abin firgici kuma; waɗannan al’ummai kuwa za su bauta wa sarkin Babila shekara saba’in. Kuma zai zama, sa’ad da aka cika shekara saba’in, zan hukunta sarkin Babila, da waccan al’umma, in ji Ubangiji, saboda muguntarsu, da ƙasar Kaldiyawa; zan mai da ita kufai na har abada. Irmiya 25:11, 12.
Daniel also identified that the seventy years of desolation was a fulfillment of a prophecy recorded by Moses.
Daniyel kuma ya gano cewa shekaru saba’in na kufai cikar wani annabci ne da Musa ya rubuta.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.
I, dukan Isra’ila sun ƙetare dokarka, har ma da kaucewa, domin kada su yi biyayya ga muryarka; saboda haka la’ana ta zubo a kanmu, da kuma rantsuwar da aka rubuta a cikin shari’ar Musa bawan Allah, domin mun yi wa Allah zunubi. Kuma ya tabbatar da maganarsa, waɗanda ya faɗa a kanmu, da kuma a kan alƙalanmu waɗanda suka yi mana shari’a, ta wurin kawo mana babban mugun abu: gama a ƙarƙashin dukan sammai ba a taɓa yin abin da aka yi wa Urushalima ba. Kamar yadda yake a rubuce cikin shari’ar Musa, duk wannan mugun abu ya zo a kanmu: duk da haka ba mu yi roƙonmu a gaban Ubangiji Allahnmu ba, domin mu juya daga muguntar mu, mu kuma fahimci gaskiyarka. Daniyel 9:11–13.
The “oath” that Israel had broken which produced the “curse” was the “seven times” of Leviticus twenty-six. The word translated as “seven times” in Leviticus twenty-six is the same Hebrew word that is translated as “oath,” in Daniel nine. Moses’ oath represented by the word translated as “seven times” is the first time-prophecy discovered by William Miller and it was the first of his foundational truths that was set aside in 1863. William Miller represented Elijah, and this is confirmed by the Spirit of Prophecy.
“Rantsuwar” da Isra’ila ta karya wadda ta haifar da “la’ana” ita ce “sau bakwai” na Littafin Lawiyawa sura ta ashirin da shida. Kalmar da aka fassara da “sau bakwai” a cikin Lawiyawa sura ta ashirin da shida ita ce wannan kalmar Ibrananci ɗaya da aka fassara da “rantsuwa” a cikin Daniyel sura ta tara. Rantsuwar Musa, wadda kalmar da aka fassara da “sau bakwai” take wakilta, ita ce annabcin lokaci na farko da William Miller ya gano, kuma ita ce ta farko cikin muhimman gaskiyoyinsa na asali da aka ajiye a gefe a shekarar 1863. William Miller ya wakilci Iliya, kuma Ruhun Annabci ya tabbatar da wannan.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 233.
“An ja dubban mutane su rungumi gaskiyar da William Miller ya yi wa’azi a kanta, kuma aka tashe bayin Allah cikin ruhu da ikon Iliya domin su shelanta saƙon.” Early Writings, 233.
In 1863 the Millerite movement ended as those who had formerly been in the movement started the Seventh-day Adventist church. When they began as a church the movement ended. It ended when they slew Moses as represented in the “seven times” of Leviticus twenty-six, and when they simultaneously slew Elijah, the messenger that had presented the “oath” of Moses to the movement. Moses and Elijah were both slain in 1863 and were not to be resurrected until post September 11, 2001, when God took the movement Future for America back to the old paths.
A shekara ta 1863 motsin Millerite ya ƙare sa’ad da waɗanda a dā suka kasance a cikin wannan motsi suka kafa cocin Adventist ta Rana ta Bakwai. Da suka fara a matsayin coci, motsin ya ƙare. Ya ƙare ne sa’ad da suka kashe Musa kamar yadda aka wakilta a cikin “sau bakwai” na Lawiyawa ashirin da shida, kuma a lokaci guda suka kashe Iliya, manzon da ya gabatar wa motsin “rantsuwar” Musa. An kashe Musa da Iliya duka a shekara ta 1863, kuma ba za a tashe su ba sai bayan 11 ga Satumba, 2001, lokacin da Allah ya mayar da motsin Future for America zuwa tsoffin hanyoyi.
Future for America recognized September 11, 2001 as the arrival of the third woe, and what establishes that the identification of Islam’s attack on September 11 was the history of the first two woes as identified by the Millerites which is specifically represented upon both the 1843 and 1850 pioneer charts. By returning to Millerite history to uphold the modern role of Islam, the Lord then opened Future for America’s understanding of the “seven times” of Leviticus twenty-six, which is graphically represented on both charts in the center column. And in both charts, the center of the center column is the cross. When God directed in the production of both of Habakkuk’s tables, He made sure that the “oath” of Moses, the “seven times” of Leviticus twenty-six was the center of all the other prophetic illustrations and that on both tables Christ was placed in the very center.
Future for America ta gane ranar 11 ga Satumba, 2001 a matsayin isowar annoba ta uku, kuma abin da ya kafa wannan gane harin Musulunci na ranar 11 ga Satumba shi ne tarihin annoba biyu na farko kamar yadda Millerites suka gano su, wanda aka wakilta sarai a kan jadawalan majagaba na 1843 da 1850. Ta wurin komawa ga tarihin Millerite domin tabbatar da rawar Musulunci ta zamani, sai Ubangiji ya buɗe wa Future for America fahimtar “lokuta bakwai” na Littafin Firistoci ashirin da shida, wanda aka nuna a fili a kan jadawalan biyu a shafi na tsakiya. Kuma a cikin jadawalan biyu, tsakiyar shafi na tsakiya ita ce gicciye. Sa’ad da Allah ya yi jagoranci wajen samar da jadawalai biyu na Habakkuk, Ya tabbatar cewa “rantsuwar” Musa, wato “lokuta bakwai” na Littafin Firistoci ashirin da shida, ita ce cibiyar duk sauran misalan annabci, kuma a kan jadawalan biyu an sa Almasihu a ainihin tsakiya.
This agreed with a period of time located in another prophecy that was interpreted by Gabriel in chapter nine of Daniel which identified that Christ would confirm the covenant with many for one week.
Wannan ya yi daidai da wani zamani da yake a cikin wata annabci dabam, wanda Jibra’ilu ya fassara a sura ta tara ta littafin Daniyel, inda aka nuna cewa Almasihu zai tabbatar da alkawarin tare da mutane da yawa har mako guda.
And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.
Kuma zai tabbatar da alkawarin da mutane da yawa har mako guda: kuma a tsakiyar makon zai sa hadaya da miƙa ta ƙare, kuma saboda yaɗuwar abubuwan ƙyama zai maishe ta kufai, har zuwa cikar ƙarshe, kuma abin da aka ƙaddara za a zubo a kan mai kufa. Daniyel 9:27.
A prophetic week is twenty-five hundred and twenty symbolic days, and the prophecy that Gabriel was explaining identified that in the “midst” or center of those twenty-five hundred and twenty symbolic days Christ would be crucified. Christ is the center of ‘the twenty-five twenty’ on both of Habakkuk’s tables and also the week He confirmed the covenant with many.
Makon annabci shi ne kwanaki alamu dubu biyu da ɗari biyar da ashirin, kuma annabcin da Jibra’ilu yake bayyanawa ya nuna cewa a cikin “tsakiyar” ko cibiyar waɗannan kwanaki alamu dubu biyu da ɗari biyar da ashirin za a gicciye Almasihu. Almasihu shi ne cibiyar ‘dubu biyu da ɗari biyar da ashirin’ a kan duka allunan Habakkuk, haka kuma shi ne cibiyar makon da Ya tabbatar da alkawari da mutane da yawa.
In 1863 Adventism began as a church and the Millerite movement that had been empowered with the spirit of Elijah was slain. The Millerite movement understood that in the context of the seven churches of Revelation they had been the Philadelphian church. Those that separated from them after the Great Disappointment of 1844, were then identified as Laodiceans. In 1856 James White began a series of articles in the Review and Herald identifying that the movement that began as Philadelphia had become Laodicea and that the members needed then to seek the remedy offered to the Laodicean church. In the same year, in the same publication James White published a series of articles written by Hiram Edson about the twenty-five hundred and twenty year prophecy of Leviticus twenty-six. The articles were never finished.
A cikin 1863 ne Adventism ya fara a matsayin coci, kuma aka kashe motsin Millerite wanda aka ƙarfafa da ruhun Iliya. Motsin Millerite ya fahimci cewa, a cikin mahallin ikklisiyoyi bakwai na Ru’ya ta Yohanna, su ne ikkilisiyar Filadelfiya. Waɗanda suka rabu da su bayan Babban Rashin Cika Zuciya na 1844, sai aka gane su a matsayin Laodiceyawa. A cikin 1856 James White ya fara jerin maƙalu a cikin Review and Herald yana bayyana cewa motsin da ya fara a matsayin Filadelfiya ya zama Laodiceya, kuma cewa membobinsa a lokacin suna bukatar su nemi maganin da aka miƙa wa ikkilisiyar Laodiceya. A cikin wannan shekarar guda, a cikin wannan wallafa guda, James White ya buga jerin maƙalu da Hiram Edson ya rubuta game da annabcin shekara dubu biyu da ɗari biyar da ashirin na Firistoci 26. Ba a taɓa kammala maƙalun ba.
When the Lord led the movement of Future for America back unto the old paths post September 11, 2001 the articles by Edson were rediscovered, and for the first time in history both of the periods twenty-five hundred and twenty years were recognized as two curses. One against the northern ten tribes and the other against the southern two tribes. Miller had identified the seven times against the southern kingdom of Judah, but Edson identified the seven times against the northern kingdom of Israel. Future for America saw that they both were to be applied. When the two scatterings are combined, they produce prophetic light that had never been recognized by Miller or Edson.
Sa’ad da Ubangiji ya komo da motsin Future for America zuwa ga tsoffin hanyoyi bayan 11 ga Satumba, 2001, an sake gano rubuce-rubucen Edson, kuma a karo na farko cikin tarihi an gane duka wa’adin shekaru dubu biyu da ɗari biyar da ashirin a matsayin la’anu biyu. Ɗaya a kan ƙabilu goma na arewa, ɗaya kuma a kan ƙabilu biyu na kudu. Miller ya gano “sau bakwai” a kan masarautar kudu ta Yahuza, amma Edson ya gano “sau bakwai” a kan masarautar arewa ta Isra’ila. Future for America ta ga cewa ya kamata a yi amfani da su duka biyun. Sa’ad da aka haɗa tarwatsuwar nan biyu, suna fitar da haske na annabci wanda Miller ko Edson ba su taɓa ganewa ba.
When the Lord returned Future for America to the old paths post 2001 the “oath” of Moses came back to life and stood upon its feet. The message connected with the “oath” was then presented by the messengers of the third angel as it had been presented and typified by the messengers of the first angel. Future for America was the movement that proclaimed the message represented by “Moses” in the power of “Elijah,” and Elijah clearly gave the testimony of Moses until the conclusion of a series of presentations titled Habakkuk’s Tables which finished around 2012. When that series of presentations ended, the beast from the bottomless pit ascended to make war upon Moses and Elijah. That warfare began when Future for America determined to stop the work it had been doing since 1996, and begin a school, which in its pride it called, The School of the Prophets. Better it would have been to call the school, the school of the false prophets!
Sa’ad da Ubangiji ya mai da Future for America zuwa ga tsoffin hanyoyi bayan shekara ta 2001, sai “rantsuwar” Musa ta sake rayuwa ta tsaya a kan ƙafafunta. Sa’an nan kuma saƙon da yake da alaƙa da “rantsuwar” aka gabatar da shi ta bakin manzannin mala’ika na uku kamar yadda manzannin mala’ika na farko suka gabatar da shi kuma suka misalta shi. Future for America ita ce ƙungiyar da ta shelanta saƙon da “Musa” yake wakilta a cikin ikon “Iliya,” kuma a fili Iliya ya ba da shaidar Musa har zuwa ƙarshen jerin gabatarwa mai take Habakkuk’s Tables wanda ya kammala a wajen shekara ta 2012. Da wannan jerin gabatarwa ya ƙare, sai dabbar nan daga rami marar matuƙa ta hau domin ta yi yaƙi da Musa da Iliya. Wannan yaƙin ya fara ne sa’ad da Future for America ta yanke shawarar dakatar da aikin da take yi tun daga 1996, ta kuma fara wata makaranta, wadda cikin girman kai ta kira, The School of the Prophets. Da ma ya fi kyau a kira makarantar, makarantar annabawan ƙarya!
The chaos and confusion that ensued when the school began allowing those who had never been confirmed by the Lord as His messengers to introduce their own ideas ended with the death of Future for America on July 18, 2020. At that point Moses and Elijah had been slain in the streets.
Rikici da ruɗanin da suka biyo baya sa’ad da makarantar ta fara barin waɗanda Ubangiji bai taɓa tabbatar da su a matsayin manzanninsa ba su gabatar da nasu ra’ayoyi, sun ƙare da mutuwar Future for America a ranar 18 ga Yuli, 2020. A wannan lokacin an kashe Musa da Iliya a tituna.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Kuma sa’ad da suka kammala shaidarsu, dabbar da take fitowa daga ramin zurfi marar ƙasa za ta yi yaƙi da su, za ta rinjaye su, ta kuma kashe su. Kuma gawawwakinsu za su kwanta a kan titin babban birnin, wanda a ruhaniyance ake kira Saduma da Masar, inda kuma aka gicciye Ubangijinmu. Ru’ya ta Yohanna 11:7, 8.
The testimony that is trustworthy, is the testimony that ended at the conclusion of the series titled Habakkuk’s Tables. Then the beast attacked. I have no idea who is following these current articles, but I assume it is made up as much by the enemies of Future for America as it is by those who are still trying to come to terms with the disappointment of July 18. I therefore expect that those that are in the category I define as enemies will point out how self-serving this application of prophetic history appears to be in their minds. So be it. Time is too short to pretend that the history of Future for America is not clearly identified as the movement that has been typified by the Millerite movement and it is too short to pretend that the flawed Laodicean human messenger that was raised up to lead out in that movement was not typified by William Miller.
Shaidar da yake amintacciya ita ce shaidar da ta ƙare a ƙarshen jerin da aka ba wa take Habakkuk’s Tables. Sa’an nan dabbar ta kai hari. Ba ni da wani ra’ayi ko su waye suke bin waɗannan rubuce-rubucen na yanzu, amma ina ɗauka cewa adadinsu ya ƙunshi maƙiyan Future for America kamar yadda ya ƙunshi waɗanda har yanzu suke ƙoƙarin fahimtar rashin cikar begen 18 ga Yuli. Saboda haka ina sa ran waɗanda suke cikin rukunin da nake bayyana a matsayin maƙiya za su nuna yadda wannan amfani da tarihin annabci yake bayyana a zukatansu a matsayin abin da yake yi wa kai hidima. To, haka nan ya kasance. Lokaci ya yi ƙanƙanta ƙwarai da za a yi kamar tarihin Future for America bai bayyana sarai a matsayin motsin da motsin Millerite ya kasance misalinsa ba, kuma ya yi ƙanƙanta ƙwarai da za a yi kamar saƙon ɗan Adam na Laodiceya mai aibu, wanda aka tashe shi domin ya jagoranci wannan motsi, bai kasance wanda aka misalta da William Miller ba.
Miller was a Philadelphian and I came into Adventism from the world in 1975, thus am a certified Laodicean Adventist. My life history testifies to that fact. That being said, the merciful God of heaven has recently instructed me to put the message He is now revealing into writing and send it to the churches. His instruction came with the promise that when He resurrects Moses and Elijah, they will be resurrected as Philadelphians, not as Laodiceans. The movement that began in the Millerite history was the time of Philadelphia, that ultimately transcended into Laodicea in 1856 when it began the process of its rejection of the foundations laid by the Millerites. The rejection began with the setting aside the new development of light offered through the pen of Hiram Edson. Seven years later in 1863 the movement of Elijah which had presented the message of Moses was slain. At the same time the movement was slain, a church was introduced to replace the movement. Moses and Elijah were slain at the beginning of Adventism and they were slain again at the ending of Adventism.
Miller ɗan zamanin Filadelfiya ne, ni kuma na shigo cikin Adventism daga duniya a shekara ta 1975; saboda haka ni ɗan Adventist na Laodikiya ne tabbatacce. Tarihin rayuwata yana shaida wannan gaskiya. Da yake haka, Allah mai jinƙai na sama ya yi mini umarni a kwanan nan in rubuta saƙon da Yake bayyana yanzu in kuma aika shi zuwa ga ikkilisiyoyi. Umarninsa ya zo tare da alkawarin cewa sa’ad da Zai ta da Musa da Iliya daga matattu, za a tashe su a matsayin ’yan Filadelfiya, ba a matsayin ’yan Laodikiya ba. Motsin da ya fara a tarihin Millerite shi ne zamanin Filadelfiya, wanda daga ƙarshe ya wuce zuwa Laodikiya a shekara ta 1856 sa’ad da ya fara aiwatar da ƙin karɓar harsasan da Millerites suka shimfiɗa. Wannan ƙin karɓar ya fara ne da ajiye sabon ci gaban haske da aka gabatar ta wurin alƙalamin Hiram Edson a gefe. Shekaru bakwai bayan haka, a 1863, an kashe motsin Iliya wanda ya gabatar da saƙon Musa. A daidai lokacin da aka kashe motsin, aka gabatar da wata coci domin ta maye gurbin motsin. An kashe Musa da Iliya a farkon Adventism, kuma an sake kashe su a ƙarshen Adventism.
At the ending of the prophetic Laodicea, in 1989 the vision of the Hiddekel river was unsealed and a movement began that was born of a Laodicean mother. The Lord was not taken unaware and He knew that He would finish His work of the three angels as He began it. He would end it with a movement of Philadelphians, just as He began it and in order to do this the movement that was Laodicean by birth would need to be slain and resurrected as Philadelphians. In doing so, the movement that was brought out of the Laodicean church would become the eighth that is of the seven, in the very history where the three-fold union would become the eighth that is of the seven. And in the very same history the horn of Republicanism will also experience a resurrection of the eighth that was of the seven and had been slain by the “woke-ism” of Egypt and Sodom, but that line of prophecy will be addressed later in the articles.
A ƙarshen annabcin Laodicea, a shekara ta 1989, an buɗe wahayin kogin Hiddekel, kuma wani motsi ya fara wanda aka haifa daga uwa ta Laodicea. Ubangiji bai kasance cikin rashin sani ba, kuma Ya san cewa zai gama aikinsa na mala’iku uku kamar yadda Ya fara shi. Zai ƙare da shi da wani motsi na Filadelfiyawa, kamar yadda Ya fara shi, kuma domin Ya yi wannan, dole ne a kashe motsin da yake na Laodicea ta haihuwa, a kuma tā da shi kamar Filadelfiyawa. Da yin haka, motsin da aka fito da shi daga cocin Laodicea zai zama na takwas wanda yake daga cikin bakwai, a cikin wannan tarihi ɗin nan inda haɗin kai sau uku zai zama na takwas wanda yake daga cikin bakwai. Kuma a cikin wannan tarihi ɗin nan ɗaya, ƙahon Republicanism shi ma zai fuskanci tashin matattu na na takwas wanda yake daga cikin bakwai, kuma wanda “woke-ism” na Masar da Saduma ya kashe, amma za a tattauna wannan layin annabci daga baya a cikin maƙalolin.
And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.
Kuma waɗansu daga cikin jama’a da kabilu da harsuna da al’ummai za su dubi gawawwakinsu har kwana uku da rabi, ba kuwa za su yarda a sa gawawwakinsu a kaburbura ba. Kuma mazaunan duniya za su yi murna a kansu, su yi farin ciki, su kuma aika wa juna kyautai; gama waɗannan annabawa biyu sun azabtar da mazaunan duniya. Kuma bayan kwana uku da rabi Ruhun rai daga Allah ya shiga cikinsu, suka tsaya a ƙafafunsu; sai babban tsoro ya fāɗi a kan waɗanda suka gan su. Ru’ya ta Yohanna 11:9–11.
Future for America did not get put into the grave, it just laid there in the street where it had been slain, while its enemies rejoiced over its apparent death. Yet “after three days and an half the Spirit of life from God entered into them, and they stood upon their feet.” Time is no longer, so the three and a half days is symbolic of twelve hundred and sixty days or years, that in Revelation twelve verses six and fourteen represent the wilderness where the sanctuary and the host were trodden down. If they had been put into the grave, they would not be in a street where they could be trodden down. The treading down of Future for America is not only a symbolic period, but it is the symbolic period of the message of the “seven times” represented by the oath of Moses.
Ba a sa Future for America cikin kabari ba; kawai ta kwanta a kan titi inda aka kashe ta, alhali maƙiyanta suna ta murna saboda mutuwarta da ta zama kamar gaskiya ce a gare su. Duk da haka, “bayan kwana uku da rabi, Ruhun rai daga Allah ya shiga cikinsu, suka tsaya a ƙafafunsu.” Lokaci ya daina kasancewa, saboda haka kwanaki uku da rabi alama ce ta kwanaki ko shekaru dubu ɗaya da ɗari biyu da sittin, waɗanda a cikin Ru’ya ta Yohanna sura ta goma sha biyu, ayoyi na shida da na goma sha huɗu, suke wakiltar jeji inda aka tattake Wuri Mai Tsarki da runduna. Da a ce an sa su cikin kabari, ba za su kasance a cikin titi ba inda za a iya tattake su. Tattake Future for America ba kawai wani lokaci ne na alama ba, amma shi ne ainihin lokacin alama na saƙon “sau bakwai” wanda rantuwar Musa ta wakilta.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Kuma za su fāɗi ta bakin takobi, a kuma tafi da su bauta zuwa cikin dukan al’ummai; Urushalima kuma za al’ummai su tattake ta, har sai cikar zamanan al’ummai. Luka 21:24.
There are three times Jerusalem has been trodden down. First by Babylon from 677 BC until 607 BC. The second trampling down was by pagan Rome from 66 AD until 70 AD. The third time was by spiritual Rome from 538 through to 1798. The treading down of Jerusalem by the Gentiles identified in Luke twenty-one was the twelve hundred and sixty years of papal rule. Revelation eleven, where we find the testimony of Moses and Elijah opens with the identification of that period of time.
Akwai lokuta uku da aka tattake Urushalima. Na farko, ta hannun Babila daga 677 K.H.K. har zuwa 607 K.H.K. Tattakewar ta biyu kuwa ta kasance ta hannun Roma ta arna daga 66 A.H. har zuwa 70 A.H. Lokaci na uku kuma ya kasance ta hannun Roma ta ruhaniya daga 538 har zuwa 1798. Tattakewar Urushalima da al’ummai suka yi wadda aka bayyana a Luka ashirin da ɗaya ita ce shekaru dubu ɗaya da ɗari biyu da sittin na mulkin paparoma. Ru’ya ta Yohanna sura ta goma sha ɗaya, inda muka sami shaidar Musa da Iliya, ta buɗe ne da bayyana wannan lokaci.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Sai aka ba ni kara mai kama da sanda; mala’ikan kuma ya tsaya, yana cewa, Tashi, ka auna haikalin Allah, da bagaden, da waɗanda suke yin sujada a cikinsa. Amma harabar da take a bayan haikalin ka bar ta, kada ka auna ta; gama an ba ta ga al’ummai: kuma za su tattake birni mai tsarki har tsawon watanni arba’in da biyu. Ru’ya ta Yohanna 11:1, 2.
The command for John to measure the temple and the worshippers therein represents the opening of the judgment in 1844, for the previous two verses identify John as having experienced the bitterness of the Great Disappointment in 1844, then after he is told that he must repeat the work of proclaiming the message, verse one of chapter eleven identifies that judgment has just begun.
Umurnin da aka ba Yohanna ya auna haikalin da kuma masu sujada a cikinsa yana wakiltar buɗewar shari’a a shekarar 1844, gama ayoyi biyu na baya sun bayyana Yohanna a matsayin wanda ya fuskanci ɗacin Babban Rashin Cika Tsammani a 1844; sannan, bayan an gaya masa cewa dole ne ya maimaita aikin shelanta saƙon, aya ta ɗaya ta sura ta goma sha ɗaya ta nuna cewa wannan shari’a ta riga ta fara.
“The time has come when everything is to be shaken that can be shaken, that those things that can not be shaken may remain. Every case is coming in review before God; for he is measuring the temple of God, and the worshipers therein. ‘These things, saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works…. I have somewhat against thee, because thou hast lost thy first love; remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove the candlestick out of his place.’ ‘Repent; or else I will come unto thee quickly, and will fight against thee with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving him that receiveth it.’” The 1888 Materials, 1116.
“Lokaci ya yi da za a girgiza dukan abin da za a iya girgizawa, domin abubuwan da ba za a iya girgizawa ba su tsaya. Kowane shari’a yana zuwa a duba a gaban Allah; gama yana auna haikalin Allah, da masu sujada a cikinsa. ‘Wannan ne maganar wanda yake riƙe da taurari bakwai a hannunsa na dama, wanda kuma yake tafiya a tsakiyar fitilu bakwai na zinariya; Na san ayyukanka…. Ina da ɗan abu a kanka, domin ka bar ƙaunarka ta fari; saboda haka ka tuna daga inda ka fāɗi, ka tuba, ka kuma yi ayyukan farko; in ba haka ba zan zo maka da sauri, in ɗauke fitilar daga matsayinta.’ ‘Ka tuba; in ba haka ba zan zo maka da sauri, in yi yaƙi da kai da takobin bakina. Wanda yake da kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi: Wanda ya yi nasara zan ba shi ya ci daga ɓoyayyen manna, zan kuma ba shi farin dutse, kuma a cikin dutsen an rubuta sabon suna, wanda ba wanda ya sani sai wanda ya karɓa.’” The 1888 Materials, 1116.
As John is representing the opening of the investigative judgment in 1844, he is told to leave off the courtyard of the temple, for it is given to the Gentiles who would trample down the holy city for twelve hundred and sixty years. Luke twenty-one identifies that the Gentiles would trample down Jerusalem until the “times” of the Gentiles was fulfilled. John in chapter eleven has just identified that the time of the treading down of Jerusalem by the Gentiles was the history of 538 until 1798. John identifies this period twice in chapter twelve as the wilderness, a period of time that the church fled into to avoid the persecution being brought by the pope.
Da yake Yohanna yana wakiltar buɗewar shari’ar bincike a shekara ta 1844, an gaya masa ya bar harabar haikalin a waje, gama an ba ta ga al’ummai, waɗanda za su tattake birni mai tsarki har na shekaru dubu ɗaya da ɗari biyu da sittin. Luka ashirin da ɗaya ya bayyana cewa al’ummai za su tattake Urushalima har sai “lokutan” al’ummai sun cika. Yohanna a sura ta goma sha ɗaya ya riga ya bayyana cewa lokacin tattake Urushalima da al’ummai suka yi shi ne tarihin daga 538 zuwa 1798. Yohanna ya bayyana wannan zamani sau biyu a sura ta goma sha biyu a matsayin jeji, wani tsawon lokaci da ikilisiya ta gudu zuwa cikinsa domin ta tsira daga tsanantawar da shugaban Kirista ya kawo.
When Moses and Elijah are slain and left in the street to be trodden down for a period of three and a half days, the three previous histories when Jerusalem was trodden down are to be understood as typifying that period of time. In Luke twenty-one the Gentiles would tread down the holy city until the “times” of the Gentiles would be fulfilled.
Sa’ad da aka kashe Musa da Iliya aka kuma bar su a kan titi domin a tattake su har na tsawon kwana uku da rabi, dole ne a fahimci tarihohi uku da suka gabata na lokacin da aka tattake Urushalima a matsayin abin kwaikwayo na wannan tsawon lokaci. A cikin Luka ashirin da ɗaya, al’ummai za su tattake birni mai tsarki har sai “lokutan” al’ummai sun cika.
Thus, Luke identifies more than one time of the Gentiles, but we know the time of the Gentiles being fulfilled was 1798. The first “time of the Gentiles” began in 723 BC when the northern kingdom of Israel was trodden down by Assyria. That treading down began a trampling down by a pagan power and continued until 538 when the papal power carried on the work until 1798. Paganism scattered and trampled down literal Israel and papalism scattered and trampled down spiritual Israel. The “times” of the Gentiles represent the twenty-five hundred and twenty years of Leviticus twenty-six that represents two periods of treading down. The first was carried out by paganism as represented by Assyria, then Babylon, then pagan Rome. Then the second desolating power that Miller identified in the sacred framework of prophecy he employed, was papalism which would continue the treading down until 1798. The treading down of both paganism and papalism is the very question that is raised in the heavenly dialogue that produces the answer that is the foundation and central pillar of Adventism.
Ta haka, Luka ya nuna fiye da lokaci ɗaya na al’ummai, amma mun san cewa cikar lokacin al’ummai ta kasance a shekara ta 1798. “Lokacin al’ummai” na farko ya fara ne a shekara ta 723 K.H. sa’ad da Assuriya ta tattake masarautar arewacin Isra’ila. Wannan tattakewar ta fara murƙushewa ta wani ikon arna, kuma ta ci gaba har zuwa shekara ta 538, sa’an nan ikon papanci ya ci gaba da wannan aiki har zuwa 1798. Arna ta warwatsa kuma ta tattake Isra’ila ta zahiri, kuma papanci ya warwatsa kuma ya tattake Isra’ila ta ruhaniya. “Lokuta” na al’ummai suna wakiltar shekaru dubu biyu da ɗari biyar da ashirin na Littafin Firistoci sura ta ashirin da shida, waɗanda suke wakiltar zamani biyu na tattakewa. Na farko arna ce ta aiwatar da shi, kamar yadda Assuriya ta wakilta, sa’an nan Babila, sa’an nan Roma arniyya. Sa’an nan kuma iko na biyu mai lalatarwa, wanda Miller ya bayyana a cikin tsattsarkan tsarin annabci da ya yi amfani da shi, shi ne papanci, wanda zai ci gaba da tattakewar har zuwa 1798. Tattakewar arna da ta papanci duka ita ce ainihin tambayar da aka taso a cikin tattaunawar sama, wadda ta haifar da amsar da ta zama tushen da ginshiƙi na tsakiya na Adventism.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Sa’an nan na ji wani tsarkake yana magana, sai wani tsarkake kuma ya ce wa wancan tsarkaken da yake magana, Har yaushe ne wahayin nan game da hadaya ta kullum, da laifin lalatarwa, da ba da haikali da rundunar nan a tattake su ƙarƙashin ƙafa zai kai? Sai ya ce mini, Har kwana dubu biyu da ɗari uku; sa’an nan za a tsarkake haikalin. Daniyel 8:13, 14.
The angel Gabriel and other angels led Miller to understand that the “daily” represented paganism and that the “transgression of desolation” represented papalism. Both paganism and papalism would trample down the sanctuary and host. Therefore the “times” of the Gentiles which Luke refers to is the two trampling down periods of twelve hundred and sixty years, that together are the seven times of Leviticus twenty-six.
Mala’ika Jibra’ilu da wasu mala’iku sun ja-goranci Miller ya fahimci cewa “kullum” yana wakiltar arna, kuma “laifin ƙazamtarwa” yana wakiltar papanci. Dukansu, arna da papanci, za su tattake Wuri Mai Tsarki da rundunar. Saboda haka “lokuta” na Al’ummai waɗanda Luka ya ambata su ne lokutan tattakewa guda biyu na shekaru dubu ɗaya da ɗari biyu da sittin, waɗanda tare suke zama bakwai lokuta na Littafin Lawiyawa ashirin da shida.
The message of the “oath” of Moses was slain in 1863, along with the messenger Elijah who had presented the message of Moses. Both the message of Moses and the Elijah messenger was resurrected post September 11, 2001. After the message of Moses that was once again proclaimed by Elijah, they were both slain and then left in the street and not buried for twelve hundred and sixty days is a direct connection to the message of the “seven times” that Daniel calls the “oath” of Moses. The movement and the messenger that repeats the Elijah message of Moses as typified by Miller and the Millerites will ultimately stand upon its feet and be resurrected.
An kashe saƙon “rantsuwar” Musa a shekara ta 1863, tare da manzon Iliya wanda ya gabatar da saƙon Musa. An ta da saƙon Musa da kuma manzon Iliya bayan 11 ga Satumba, 2001. Bayan saƙon Musa, wanda Iliya ya sake shelantawa, an kashe su duka biyu, sa’an nan aka bar su a kan titi ba a binne su ba na kwana dubu ɗari biyu da sittin, wannan kuwa yana da alaƙa kai tsaye da saƙon “sau bakwai” wanda Daniyel ya kira “rantsuwar” Musa. Yunkurin da kuma manzon da suke maimaita saƙon Iliya na Musa, kamar yadda Miller da Milleriyawa suka misalta, a ƙarshe za su tsaya a ƙafafunsu kuma a tashe su.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Bayan kwana uku da rabi kuma, Ruhun rai daga wurin Allah ya shiga cikinsu, suka tsaya a kan ƙafafunsu; babban tsoro kuwa ya kama waɗanda suka gan su. Sai suka ji wata babbar murya daga sama tana cewa musu, Ku hauro nan. Kuma suka haura zuwa sama a cikin girgije; maƙiyansu kuwa suka gan su. Ru’ya ta Yohanna 11:11, 12.
We will address this truth in the next article.
Za mu yi magana game da wannan gaskiya a talifi na gaba.