The Spirit of Prophecy: Leading and Teaching | English and Hausa Side by Side

Habakkuk's Two Tables 3 of 95

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Introduction: The Foundation of Habakkuk's Two Tables

Gabatarwa: Tushen Tebura Biyu na Habakkuk

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

An kira wannan jeri Tebura Biyu na Habakkuk. Ya zuwa yanzu, muna ɗaukar wasu gaskiya daga Jadawalai na 1843 da 1850, ba domin mu kāre su ta fuskar Littafi Mai Tsarki a wannan lokaci ba, sai dai domin mu kafa cewa Ellen White tana amincewa da waɗannan gaskiya. Iƙirarinmu shi ne cewa idan kuka ƙi waɗannan ainihin gaskiya na tushe, a lokaci guda kuma kuna ƙin Ruhun Annabci. Muna so mu fara sa wannan a rubuce.

Review of Millerite History and the Midnight Cry

Bita game da Tarihin Milleriyawa da Kukan Tsakar Dare

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

A cikin gabatarwarmu ta farko, mun fayyace tarihin Millerites, da alamomin hanya daga 1798 zuwa 1844. A gabatarwarmu ta ƙarshe, mun ƙara duba tarihin daga lokacin jinkiri har zuwa rufe ƙofar a ranar 22 ga Oktoba, 1844, muna tantance wancan lokaci a matsayin Kukan Tsakar Dare. Kukan Tsakar Dare ya shiga cikin tarihi a Taron Sansanin Exeter, 12–17 ga Agusta, 1844, kuma ya ci gaba har zuwa ranar 22 ga Oktoba, 1844. Lokacin jinkiri, wanda ya fara a Maris 1844, wani ɓangare ne na Kukan Tsakar Dare da kuma tsarin tsarkakewa da ya shirya wata al’umma domin ta yi shelar saƙonsa.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

Mun yi fatan mu kafa wannan a cikin zukatanku da tunaninku jiya. Dukan misalai da ke cikin Maganar Allah game da lokutan jinkiri suna magana ne game da ƙarshen duniya. Ellen White, tana yin sharhi a kan 1 Korintiyawa 10:11, ta ce, “Kowane ɗaya daga cikin annabawan dā ya yi magana ne fiye da komai domin zamaninmu fiye da zamanin da suka rayu a cikinsa.” 1 Korintiyawa 10:11 ya ce, “To, duk waɗannan abubuwa sun faru da su domin su zama misalai: kuma an rubuta su ne domin gargaɗinmu, mu waɗanda iyakar duniya ta zo a kanmu.” Tarihin Millerites tarihi ne na abin da zai faru a ƙarshen duniya. Dukan waɗannan tarihohin Littafi Mai Tsarki game da lokacin jinkiri da abin da ke biye da shi suna nuna abin da zai faru a lokacin jinkirin Millerite da Kukan Tsakar Dare. Muna bukatar mu fahimci waɗannan abubuwa domin tarihi za a maimaita shi.

The 2520: Ellen White's Endorsement

2520: Amincewar Ellen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

Mun kasance muna hulɗa da batu na farko a kan waɗannan zane-zane, ko da yake ba mu yi ambatonsa sosai ba. Koyarwa ta farko da muke son nunawa cewa Ellen White ta amince da ita a fili ita ce 2520. An tsara gabatarwa biyun farko ne domin su kawo mu nan. Gobe da safe, za mu fara yin la’akari da Daily a kan wannan zane.

Remembering the Lord's Leading and Teaching

Tuna da Jagoranci da Koyarwar Ubangiji

Let's begin with Life Sketches, page 196: "We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Bari mu fara da Life Sketches, shafi na 196: “Ba mu da abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta da yadda Ubangiji ya bishe mu, da koyarwarsa a cikin tarihinmu na baya.” Abu guda kaɗai da Kirista yake da shi na ji tsoro game da nan gaba shi ne kaucewa daga hanya kuma ya ɓace. Abin da ya kamata a ji tsoronsa shi ne rashin samun rai na har abada. A nan, ’Yar’uwa White ta ce ba mu da abin da za mu ji tsoro game da nan gaba sai dai abubuwa biyu. Wannan sanannen nassi ne a cikin Ruhun Annabci a Adventism, amma da wuya ka ji wani yana yin bayani a kan irin jagorancin da irin koyarwar da take nufi.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

Za mu nuna cewa jagorancin da take nufi shi ne tarihin Kukan Tsakar Dare. A cikin tarihin Kukan Tsakar Dare, Almasihu ne yake jagoranci a lokacin jinkiri, da zuwan Kukan Tsakar Dare da kuma shelarsa, da kuma rufe ƙofar a ranar 22 ga Oktoba, 1844. Ya tsara wannan tarihi ne domin ya samar da mutane da za su iya shiga tare da Shi, ta wurin bangaskiya, zuwa Wuri Mafi Tsarki. Ya kamata mu ji tsoron mantawa da wannan takamaiman tarihi, haka kuma da koyarwarsa.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

Za mu nuna cewa akwai takamaiman koyarwa wadda ta haifar da Kiran Tsakar Dare. Wannan koyarwar ba rushewar Daular Usmaniyya ba ce a ranar 11 ga Agusta, 1840, haka kuma ba koyarwar yanayin matattu ba ce, wadda ta zo a cikin tarihin Saƙon Mala’ika na Biyu a cikin Tarihin Millerite. Takamaiman koyarwa ce a cikin Tarihin Millerite wadda ta haifar da Kiran Tsakar Dare, inda Ubangiji ya ja-gora, kuma ba mu da abin da za mu ji tsoro game da gaba sai dai kada mu manta da jagorancinsa da koyarwarsa.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the midnight cry. This light shone all along the path, and gave light for their feet, so that they might not stumble. If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted 'Alleluia!' Others rashly denied the light behind them, and said that it was not God that had led them out so far."

Muna ba da shawara cewa alamar shugabancinsa da kuma koyarwarsa duka ita ce Kiran Tsakar Dare. Bari mu sake karanta wannan nassi daga wahayi na farko na Ellen White: “A kan wannan hanya mutanen zuwan Ubangiji suna tafiya zuwa birnin da yake a ƙarshen hanyar can nesa. An kafa wani haske mai ƙyalli a bayansu, a farkon hanyar, wanda wani mala’ika ya gaya mini shi ne kiran tsakar dare. Wannan haske ya haskaka dukan hanyar, ya kuma ba da haske ga ƙafafunsu, domin kada su yi tuntuɓe. Idan sun dage idanunsu ga Yesu, wanda yake gab da gabansu, yana jagorantarsu zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba waɗansu suka gaji, suka ce birnin yana da nisa ƙwarai, alhali kuwa sun sa rai za su riga sun shiga cikinsa tun da wuri. Sai Yesu ya ƙarfafa su ta wajen ɗaga hannunsa na dama mai ɗaukaka, kuma daga hannunsa sai wani haske ya fito wanda ya yi kaɗawa a bisa rundunar masu zuwan Ubangiji, sai suka yi ihu, ‘Alleluia!’ Waɗansu kuma cikin ganganci suka musanta hasken da yake a bayansu, suka ce ba Allah ne ya bishe su ya kai su har can ba.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below."

Suna musun Kiran Tsakar Dare, kuma dangane da Kiran Tsakar Dare, suna jayayya cewa Ubangiji bai kasance yana jagorantarsu ba a cikin Kiran Tsakar Dare. Suna musun jagorancin Allah a cikin Kiran Tsakar Dare. “Hasken da yake bayansu ya mutu, ya bar ƙafafunsu cikin cikakken duhu, sai suka yi tuntuɓe, suka rasa ganin alamar da kuma Yesu, kuma suka fāɗi daga kan hanyar zuwa cikin duhun duniya mai mugunta da ke ƙasa.”

The Midnight Cry in Context

Kukan Tsakar Dare Cikin Mahallinsa

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

Za mu sake duban tarihin Kukan Tsakar Dare domin mu sanya shi cikin mahallinsa kafin mu tattauna game da 2520.

From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

Daga The Great Controversy, shafuffuka 391–395: “Sa’ad da lokacin da aka fara sa ran zuwan Ubangiji ya wuce, a cikin bazarar shekara ta 1844,”—wannan ne lokacin jinkiri, takaicin farko—“waɗanda suka yi duban bayyanarsa da bangaskiya suka shiga, na ɗan lokaci, cikin shakka da rashin tabbas. Yayin da duniya ta ɗauke su kamar an kayar da su gaba ɗaya, kuma aka tabbatar cewa sun kasance suna rungumar ruɗi, tushen ta’aziyyarsu har yanzu shi ne maganar Allah. Da yawa suka ci gaba da binciken Nassosi, suna sake nazarin hujjojin bangaskiyarsu da kuma nazarin annabce-annabce da hankali domin su sami ƙarin haske.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

In da yawa suka yi wannan, wannan yana nufin akwai waɗansu da ba su yi ba. Ba ya cewa “su”; ya ce “da yawa” — a nan akwai rukuni biyu. “Shaidar Littafi Mai Tsarki da ke goyon bayan matsayinsu ta zama kamar bayyananniya ce kuma tabbatacciya. Alamu waɗanda ba za a iya yin kuskure game da su ba sun nuna zuwan Almasihu yana kusa. Albarka ta musamman ta Ubangiji, cikin tuba na masu zunubi da kuma farfaɗowar rai na ruhaniya a tsakanin Kiristoci, ta shaida cewa saƙon daga Sama yake. Kuma ko da yake masu bangaskiyar ba su iya bayyana dalilin baƙin cikin rashin cikar tsammaninsu ba, sun ji tabbaci cewa Allah ne ya bishe su a cikin abin da suka fuskanta a baya.

"Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

A cikin annabce-annabce waɗanda suka ɗauka suna nufin lokacin zuwan Almasihu na biyu, an saka koyarwar da aka musamman daidaita da yanayin rashin tabbas da ɗokin jiransu, tana kuma ƙarfafa su su jira da haƙuri cikin bangaskiya cewa abin da yanzu yake duhu ga fahimtarsu, a kan lokacinsa da ya dace za a bayyana a sarari.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

A cikin wannan sakin layi, an ce, “An saƙa tare da annabce-annabce waɗanda suka ɗauka suna nuni ga lokacin zuwan na biyu . . . .” Waɗanne annabce-annabce ne suka gaskata suna nuni ga Zuwa na Biyu? 2520, da 2300, da kuma 1335. Sun gaskata cewa duka waɗannan annabce-annabcen lokaci uku sun ƙare a 1843, kuma wannan ne Zuwa na Biyu.

"Among these prophecies was that of Habakkuk 2:1–4: '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. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

Daga cikin waɗannan annabce-annabcen akwai na Habakkuk 2:1–4: “Zan tsaya a kan tsarona, in kafa kaina a kan hasumiya, in yi gadi don 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 kuma bayyana shi sarai a kan alluna, domin mai karantawa ya yi gudu da shi. Gama wahayin har yanzu yana jiran ƙayyadadden lokaci, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba. Ga shi, ransa wanda ya kumbura ba madaidaiciya ba ne a cikinsa: amma mai-adalci zai rayu ta wurin bangaskiyarsa.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: '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. . . . The just shall live by his faith.'

Tun a farkon shekarar 1842, umarnin da aka bayar a cikin wannan annabci cewa “ka rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karantawa ya yi gudu da shi,” ya sa Charles Fitch ya shirya wani jadawalin annabci domin ya kwatanta wahayi na Daniyel da na Ru’ya ta Yohanna. An ɗauki wallafa wannan jadawali a matsayin cikar umarnin da aka bai wa Habakkuk. Duk da haka, a wancan lokaci ba wanda ya lura cewa a cikin wannan annabci ɗaya an nuna wani jinkiri da ya bayyana a cikar wahayin—wato lokacin jira. Bayan wannan babban baƙin ciki, wannan nassi ya bayyana da matuƙar muhimmanci: “Gama wahayin yana nan domin ƙayyadadden lokaci, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba. . . . Mai adalci kuwa zai rayu ta wurin bangaskiyarsa.”

The 1843 Chart and the Spirit of Prophecy

Jadawalin 1843 da Ruhun Annabci

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Ba ya da muhimmanci ko kuna yin aiki na yau da kullum ko aiki na musamman—kalmomin da Ellen White ta yi amfani da su game da aikin taro da kuma aikin dogaro da kai, bi da bi. Ko kuwa kun je manyan hidimomi masu dogaro da kai a cikin Adventism ko zuwa Babban Taro ko Cibiyar Bincike ta Littafi Mai Tsarki, idan kuka tambaye su game da Taswirar 1843, za su ce, “Akwai kura-kurai da yawa a cikin wannan Taswira.” Suna saɓa wa Ellen White, wadda ta ce Ubangiji ya riƙe hannunsa a kan “kuskure guda” a cikin wasu daga cikin lambobin da ke cikin wannan Taswira.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Amma su ma suna sa kansu cikin adawa da Maganar Allah. A cikin Habakkuk, an ce wannan wahayi “ba zai . . . yi ƙarya ba.” Wahayin da aka umarci Majagaba su sa a kan Jadawalin 1843, kuma suka yi haka, cikar Habakkuk 2 ne. Wannan ne wahayin da ya kamata su sa a kan wannan Jadawali, kuma Habakkuk 2 ya ce wannan wahayi “ba zai . . . yi ƙarya ba.” Saboda haka, sa’ad da kuke cewa wannan Jadawali “ya cika da kurakurai,” kuna adawa da Ruhun Annabci da kuma Littafi Mai Tsarki.

"A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

Wani sashe na annabcin Ezekiyel kuma ya kasance tushen ƙarfi da ta’aziyya ga masu bi: “Maganar Ubangiji ta zo mini, tana cewa, Ɗan mutum, mene ne wannan karin magana da kuke da shi a cikin ƙasar Isra’ila, kuna cewa, Kwanaki suna tsawaita, kowane wahayi kuma ya ci tura? Saboda haka ka gaya musu, Ga abin da Ubangiji Allah ya faɗa. . . . Kwanaki sun kusa, da cikar kowane wahayi. . . . Gama zan yi magana, kuma maganar da zan faɗa za ta cika; ba za a ƙara jinkirta ta ba.” “Waɗanda suke na gidan Isra’ila suna cewa, Wahayin da yake gani na kwanaki masu yawa ne masu zuwa, kuma yana yin annabci ne game da lokatai masu nisa. Saboda haka ka gaya musu, Ga abin da Ubangiji Allah ya faɗa; ba za a ƙara jinkirta ko ɗaya daga cikin maganata ba, amma maganar da na faɗa za a aikata ta.” Ezekiyel 12:21–25, 27, 28.

Two Classes of Worshippers

Rukunai Biyu na Masu Sujada

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Ka lura cewa tana magana ne game da rukuni biyu na masu sujada. Ta ce da yawa, sa’ad da wannan babban baƙin ciki ya zo, sun ci gaba da nazarin annabce-annabce, abin da yake nuna cewa akwai wani rukuni da bai ci gaba ba. Za mu sami ƙarin haske game da bambancin waɗannan rukuni biyu.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Cikar Habakkuk 2:1–4 shi ne wannan Jadawalin 1843 da Jadawalin 1850. Ko a cikin Habakkuk ma, aya ta 4 tana cewa mai adalci zai rayu ta wurin bangaskiyarsa, da kuma shi wanda zuciyarsa ta kumbura. Yana bayyana rukuni biyu na masu bauta. Tarihin Kiran Tsakar Dare yana haifar da rukuni biyu na masu bauta, kuma waɗannan rukuni biyu ana magana da su ne a cikin Habakkuk.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

A sakin layi na gaba, bayan ta yi nuni ga Habakkuk 2 da Ezekiyel, ta bayyana ɗaya daga cikin rukunai: “masu jira.” Su wane ne masu jiran? Su ne waɗanda suke cika Daniyel 12, “Mai albarka ne wanda ya yi haƙuri, ya kuma kai ga 1335.” Wannan rukuni shi ne masu jiran.

"The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

Masu jira suka yi farin ciki, suna gaskatawa cewa Shi wanda ya san ƙarshe tun daga farko ya duba ta cikin zamanai, kuma, da yake ya hango baƙin cikinsu tun da farko, ya ba su kalmomin ƙarfafawa da bege.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

Wata ’yar’uwa ta kira mu wadda ta yi aiki a ɗaya daga cikin ƙasashen Gabashin Turai na ’yan shekaru. ’Yar asalin can ce, ta koma Amurka, kuma sa’ad da ta fahimci wannan saƙo, ta koma can. Ta fuskanci hamayya, har tsohuwar iyalinta ta coci suka tuntuɓi shugabanci a ƙasarta domin “a rufe mata ƙofa.” Kwanan nan, Ubangiji ya buɗe mata ƙofa ta raba wannan saƙo ga ƙungiyoyi.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Ta yi kira da sassafe yau da safe, tana bayyana cewa ɗaya daga cikin matsalolin shi ne sufuri. Suna bukatar mota domin yin tafiye-tafiye su koyar da wannan saƙo, amma ba su da isassun kuɗaɗen. Da zarar sun isa wannan wuri, abokai daga Amurka, waɗanda Ubangiji ya ƙarfafa zukatansu, suka aiko da isassun kuɗi na sayen mota.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Irin wannan ne ƙwarewar da waɗanda suka yi baƙin ciki suka fuskanta. Sun yi baƙin ciki, amma Ubangiji ya bishe su ga Nassosi domin ya ƙarfafa su, yana cewa, “Wannan baƙin cikin ya faru ne bisa ga shiriyata. Ku dai ci gaba da tafiya gaba.”

"Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

Da ba don irin waɗannan sassan Littafi Mai Tsarki ba, waɗanda suke yi musu gargaɗi su jira da haƙuri, kuma su riƙe amincewarsu ga maganar Allah da ƙarfi, da bangaskiyarsu ta kāsa a waccan sa’a ta gwaji.

The Parable of the Ten Virgins and the Tarrying Time

Misalin Budurwai Goma da Lokacin Jinkiri

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Ka lura yadda Sister White ta danganta misalin Budurwai Goma da Habakkuk 2, tun da duka biyun suna magana ne game da wani lokacin jinkiri da kuma rukuni biyu na masu sujada.

"The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

Misalin budurwai goma na cikin Matiyu 25 shi ma yana bayyana kwarewar mutanen Adventist. A cikin Matiyu 24, wajen amsa tambayar almajiransa game da alamar zuwansa da kuma ƙarshen duniya, Almasihu ya nuna wasu daga cikin mafi muhimmancin abubuwan da suka faru a tarihin duniya da na ikilisiya tun daga zuwansa na fari har zuwa zuwansa na biyu; wato, hallakar Urushalima, babban tsanani na ikilisiya a ƙarƙashin tsanantawar arna da ta paparoma, duhuwar rana da wata, da kuma fāɗuwar taurari. Bayan haka ya yi magana game da zuwansa cikin mulkinsa, ya kuma kawo misalin da ke bayyana rukunai biyu na bayi waɗanda suke jiran bayyanarsa. Babi na 25 ya fara da kalmomin nan: “Sa’an nan za a kwatanta mulkin sama da budurwai goma.” A nan an kawo ikilisiyar da take rayuwa a kwanaki na ƙarshe a gani,”—yanzu, tana amfani da wannan ne ga tarihin Millerite, amma ku lura da abin da take faɗa—“A nan an kawo ikilisiyar da take rayuwa a kwanaki na ƙarshe a gani,”—wace ce “ikilisiyar da take rayuwa a kwanaki na ƙarshe”? Mu ne wannan.

"The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

Wannan ne dai abin da aka nuna a ƙarshen sura ta 24. A cikin wannan misali, an bayyana ƙwarewarsu ta wurin al’amuran aure na Gabas. “Sa’an nan za a kwatanta mulkin sama da budurwai goma, waɗanda suka ɗauki fitilunsu, suka fita su taryi ango. Biyar daga cikinsu masu hikima ne, biyar kuma wawaye ne. Waɗanda suka kasance wawaye sun ɗauki fitilunsu, amma ba su ɗauki mai tare da su ba: amma masu hikima suka ɗauki mai a cikin tulunansu tare da fitilunsu. Da ango ya yi jinkiri, sai dukkansu suka yi gyangyaɗi suka yi barci. Da tsakar dare kuwa aka yi kira, Ga shi, ango yana zuwa; ku fita ku tarye shi.”

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

Zuƙowar Almasihu, kamar yadda saƙon mala’ika na fari ya shelanta, an fahimce ta cewa zuƙowar ango ce ke wakiltarta. Babban gyaran da ya bazu ko’ina a ƙarƙashin shelar zuƙowarsa da ke kusa ya yi daidai da fitowar budurwai. A cikin wannan misali, kamar yadda yake a Matiyu 24, ana wakiltar rukuni biyu. Dukkansu sun ɗauki fitilunsu, Littafi Mai Tsarki, kuma da haskensa suka fita domin su taryi Ango. Amma yayinda wawaye suka ɗauki fitilunsu ba tare da mai ba, masu hikima kuwa suka ɗauki mai a cikin tasoshinsu. Masu hikima sun karɓi alherin Allah, ikon Ruhu Mai Tsarki mai sabuntawa da haskakawa, wanda ya mai da kalmarsa fitila ga ƙafafunsu. Sun yi nazarin Nassosi domin su san gaskiya, kuma da gaske suka nemi tsarkin zuciya da na rayuwa. Waɗannan suna da kwarewar kansu da bangaskiya ga Allah da kalmarsa, waɗanda rashin cika tsammani da jinkiri ba za su iya rushewa ba. Waɗansu kuma motsi ne ya rinjaye su, suna dogara ga bangaskiyar ’yan’uwansu, suna gamsuwa da kyawawan motsin zuciya amma suna rasa cikakkiyar fahimtar gaskiya ko aikin alheri na gaske. Ba su shirya domin jinkiri da rashin cika tsammani ba. Sa’ad da gwaje-gwaje suka zo, bangaskiyarsu ta kāsa, fitilunsu kuma suka yi raunin ƙonewa.

"While the bridegroom tarried,"

“Yayinda angon ya yi jinkiri,”

When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

Yaushe ne Angon ya yi jinkiri? 22 ga Maris, 1844. Ya yi jinkiri. Mene ne zai faru yanzu? Waɗannan rukuni biyu za a bayyana su.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Sa’ad da muka manta da Kiran Tsakar Dare kuma muka kauce daga hanya zuwa ga muguwar duniya da ke ƙasa, muna nuna cewa ba mu fahimci Bishara ba. Bishara Madawwamiya ita ce aikin Almasihu na samar da rukuni biyu na masu sujada, bisa ga saƙon annabci mai gwaji. Daga lokacin jinkiri har zuwa rufe ƙofa, wannan shi ne kololuwar Bishara Madawwamiya. A nan, Ubangiji yana ɗaukar rukuni biyu a lokacin jinkiri, yana neman ya bishe su zuwa cikin Shari’a tare da kansa, kuma yana bi da su ta cikin wani tsari na gwaji domin ya tabbatar ko da gaske suna da mai ko kuwa ba su da shi. Wannan shi ne kololuwar aikin Almasihu na rarrabe zinariya daga ƙazanta, alkama daga ciyayi, masu hikima daga wawaye.

"While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

“Sa’ad da ango ya yi jinkiri, dukansu suka yi gyangyaɗi suka yi barci.’ Ta wurin jinkirin ango ana wakiltar wucewar lokacin da ake sa ran Ubangiji zai zo, da baƙin ciki na rashin cika tsammani, da kuma abin da ya yi kama da ɓata lokaci. A cikin wannan lokaci na rashin tabbas, sha’awar marasa zurfi da masu zuciya-rabi ta fara gushewa nan da nan, ƙoƙarinsu kuma ya soma yin rauni; amma waɗanda bangaskiyarsu ta ginu bisa sani na kai tsaye game da Littafi Mai Tsarki suna da dutse a ƙarƙashin ƙafafunsu, wanda raƙuman baƙin ciki na rashin cika tsammani ba za su iya wanke musu su tafi da shi ba. ‘Dukansu suka yi gyangyaɗi suka yi barci;’ rukuni ɗaya cikin rashin damuwa da watsi da bangaskiyarsu, ɗayan kuma cikin haƙuri yana jira har sai an ba da haske mafi bayyana. Duk da haka a cikin daren gwaji, na ƙarshen sun zama kamar sun rasa, zuwa wani gwargwado, himmarsu da ibadarsu. Masu zuciya-rabi da marasa zurfi ba za su ƙara jingina ga bangaskiyar ’yan’uwansu ba. Kowanne dole ne ya tsaya ko ya faɗi domin kansa.”

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Sa’ad da abin takaicin ya zo, rukuni biyu suka fara yin barci ta hanyoyi dabam-dabam; amma ko budurwai masu hikima ma sun rasa wani ɓangare na ƙwazonsu. Ubangiji ne yake jagorantar wannan, domin sa’ad da saƙon Kiran Tsakar Dare ya zo a Taron Sansani na Exeter, zai cika wani aiki a tsakiyarsu.

The Testing Process: The Tarrying Time and the Midnight Cry

Tsarin Gwaji: Lokacin Jira da Kiran Tsakar Dare

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Daga Spirit of Prophecy, juzu’i na 4, shafi na 228: Ku tuna cewa wannan tsari—Kukan Tsakar Dare, daga Lokacin Jinkiri har zuwa rufe ƙofa—shi ne Ubangiji yake gwada mutanensa. Kukan Tsakar Dare a Taron Sansani na Exeter, cikin shelarsa har zuwa 22 ga Oktoba, 1844, sashe guda ne kawai na wannan tarihin. Ba za a iya raba shi da lokacin jinkiri ba, wanda yake shirya ga tasirin Kukan Tsakar Dare a tsakanin rukuni biyu na masu bauta. Dole ne ku fahimci Kukan Tsakar Dare, domin in ba ku yi haka ba, za ku fāɗi daga hanya.

"God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

Allah ya yi niyya ya jarraba mutanensa. Hannunsa ya rufe wani kuskure a lissafin lokutan annabci. Hannunsa, hannun Ubangiji, ya rufe wani kuskure guda ɗaya na musamman a lissafin lokutan annabci, a jam’i. ‘Yan Adventist ba su gano kuskuren ba, haka kuma mafi ilimi daga cikin masu adawa da su ba su gano shi ba. Na ƙarshen suka ce, “Lissafinku na lokutan annabci daidai ne. Wani babban al’amari yana gab da faruwa; amma ba abin da Mista Miller yake annabci ba ne; juyowar duniya ne, ba zuwan Almasihu na biyu ba.”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Lokacin jira ya wuce, kuma Almasihu bai bayyana domin ceton mutanensa ba. Waɗanda suka jira Mai Ceton nasu da bangaskiya ta gaskiya da ƙauna suka fuskanci ƙunci mai ɗaci. Duk da haka, Ubangiji ya cika nufinsa: ya gwada zukatan waɗanda suka yi iƙirarin cewa suna jiran bayyanarsa. A cikinsu kuwa akwai masu yawa da tsoro ya motsa su fiye da ƙaunar gaskiya. Sa’ad da abin da ake tsammani bai auku ba, waɗannan suka bayyana cewa ba su yi baƙin ciki ba; ai, ba su taɓa gaskata cewa Almasihu zai zo ba. Suna cikin na farkon waɗanda suka yi wa baƙin cikin masu bi na gaskiya ba’a.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Wannan shi ne nufin Ubangiji. Ba mu da abin da za mu ji tsoro game da gaba, sai dai idan muka manta yadda Ubangiji ya bishe mu cikin abin da muka fuskanta a da, kuma ba mu da wani abin tsoro sai dai idan muka manta da koyarwar Ubangiji cikin abin da muka fuskanta a da. Muna nuna cewa ba za ku iya raba wannan bishewar daga koyarwarsa ba.

Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

Zantuka na Rayuwa na James White da Ellen G. White, 1888, shafuffuka na 186–187: “Allah ya gwada, ya kuma tabbatar da mutanensa ta wurin wucewar lokacin a shekara ta 1843. Kuskuren—wani kuskure na musamman—da suka yi wajen ƙididdige lokutan annabci, ba a gano shi nan da nan ba, har ma da malaman da suka yi hamayya da ra’ayoyin waɗanda suke jiran zuwan Almasihu. Waɗannan manyan malaman sun bayyana cewa Mista Miller yana daidai a lissafinsa na lokaci, ko da yake sun yi jayayya da shi game da abin da zai zama ƙololuwar wannan lokaci. Amma su, tare da mutanen Allah masu jira, duk suna cikin kuskure guda a kan batun lokaci.”

We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

Mun yi cikakken bangaskiya cewa Allah, cikin hikimarsa, ya tsara cewa mutanensa su gamu da wani baƙin ciki na cikas, wanda aka daidaita ƙwarai domin ya bayyana zukata kuma ya bunƙasa halaye na gaskiya—ba wai kawai domin ya bayyana zukatansu ba, amma domin ya bunƙasa halayensu, yana kawo shi ga matsayin da za a tabbatar da shi a cikin rikicin da ke zuwa a Kiran Tsakar Dare. Waɗanda suka rungumi saƙon mala’ika na fari saboda tsoron hukuncin Allah, ba domin suna ƙaunar gaskiya ba kuma suna marmarin gādo a cikin mulkin sama, yanzu suka bayyana a cikin ainihin haskensu. Suna daga cikin na farko da suka yi ba’a ga waɗanda suka yi takaici, waɗanda cikin gaskiya suka yi marmarin kuma suka ƙaunaci bayyanar Yesu. Wannan gwaji mafi zurfi na Allah ya bayyana ainihin halayen waɗanda za su kauce wa nauyi da abin kunya ta wurin musun bangaskiyarsu a sa’ar gwaji.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Waɗanda suka yi baƙin ciki ba a bar su cikin duhu ba; domin a lokacin da suke bincika lokutan annabci tare da addu’o’i masu zafi, an gano kuskuren—wancan kuskure guda ɗaya—da kuma bin sawun alƙalamin annabci har ya gangaro cikin lokacin jinkiri. A cikin tsammanin zuwan Almasihu na farin ciki, ba a yi la’akari da jinkirin da ya bayyana a cikin wahayin ba, kuma wannan ya zama abin mamaki mai baƙin ciki da ba a zata ba. Duk da haka, wannan gwaji kansa ya kasance mai matuƙar wajabci domin bayyana da ƙarfafa masu-bada gaskiya na hakika. Lokacin jinkiri ya kasance mai matuƙar wajabci. Ba wai kawai zai bayyana rukuni biyu ba kuma ya fara bayyana halayensu waɗanda za a nuna a tarihin Kukan Tsakar Dare zuwa rufe ƙofa, amma kuma ya zama dole domin ƙarfafa waɗanda za su fito a gefen daidai na wannan batu. Ba za ku iya raba lokacin jinkiri da Kukan Tsakar Dare ko rufe ƙofa ba.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Sa’ad da kuka ƙi Kiran Tsakar Dare, kuna ƙin wannan tarihi ɗin ne ƙwarai. Kiran Tsakar Dare ba saƙon Samuel Snow kawai ba ne a Taron Zango na Exeter; shi ne gogewar lokacin jinkiri. A nan ne Ubangiji yake jagoranci. Ba mu da abin da za mu ji tsoro game da nan gaba, sai dai idan muka manta da jagorancin Ubangiji a cikin tarihinmu na baya—wannan tarihin lokacin jinkiri da na Kiran Tsakar Dare, inda yake kai Bisharar Madawwamiya ga kololuwarta a cikin Tarihin Millerite, yana haifar da rukuni biyu na masu sujada.

Early Writings, page 74: "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."

Rubuce-Rubucen Farko, shafi na 74: “Na ga cewa zanen jadawalin 1843 an shiryar da shi ne ta hannun Ubangiji, kuma bai kamata a canja shi ba; cewa lambobin sun kasance kamar yadda Ya so su kasance; cewa hannunsa yana bisa gare su, kuma ya ɓoye kuskure a cikin wasu daga cikin lambobin, domin kada kowa ya gan shi, har sai da aka ɗauke hannunsa.”

The Mystery of Iniquity and the Testing Process

Asirin Mugunta da Tsarin Gwaji

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Da mun sami lokaci, da za mu iya tattauna asirin mugunta. Asirin mugunta na iya kasancewa da ma’anoni sahihai fiye da ɗaya, amma a nan yana nufin aikin Shaiɗan na gauraya mugunta da nagarta, gaskiya da kuskure, a cikin tsarkakan tarihohi inda Ubangiji yake gwada mutanensa. A cikin tsarkakan tarihohin Nassosi inda Ubangiji yake kai mutanensa cikin wani tsari na gwaji, kullum za ku ga asirin mugunta—aikin Shaiɗan na gauraya gaskiya da kuskure. Sa’ad da mutane suka kai ga wannan matakin gwaji, asirin mugunta ya rufe batutuwan da duhu.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Sa’ad da lokacin jarabawar Nuhu ya zo, Littafi Mai Tsarki ya gaya mana cewa kafin wannan, an gauraya zuriyar Shaiɗan da zuriyar Allah. Wannan ne ya sa asirin mugunta ya cika a zamanin Nuhu, wanda aka bayyana a cikin Farawa da cewa ’ya’yan Allah sun ɗauki ’ya’yan mata na mutane su zama matansu—asirin mugunta na gaurayar zuriyoyi biyu, wanda yake riga jarabawar Nuhu.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

A cikin gwajin Musa da Bahar Maliya, Nassi ya bayyana yadda Isra’ila, waɗanda za a gwada a Bahar Maliya da kuma a Sinai, suka lalace ta wurin koyarwar Masar bayan sun daɗe a can. Wannan shi ne asirin mugunta—wato rinjayar da koyarwar Shaidan ke yi.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

A zamanin Yahudawa, koyarwar Helenawa ce ta shirya hanya ga Majalisar Sanhedrin ta ƙi tsarin gwajinsu.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

A cikin tarihin Millerite, Millerites da suke cikin majami’un Furotesta sun fito ne daga shekaru 1260 na rinjayar Paparoma, wadda ta gurɓata tsabtatacciyar iri da marar tsabta, ta haka ta haifar da asirin mugunta wanda ya riga gwajin Tarihin Millerite.

That is the mystery of iniquity that is always present.

Wannan shi ne asirin mugunta wanda yake kasancewa a koyaushe.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Idan ka yi nazarin yadda asirin mugunta yake aiki, ka je zuwa *Patriarchs and Prophets*, babi na farko. Sister White ta gaya mana yadda Shaidan ya aiwatar da asirin mugunta a Sama. Za a yi gwaji a Sama game da waɗanne mala’iku za su zauna da waɗanne za a kawar, kuma Shaidan yana aiwatar da asirin mugunta a can a Sama tun kafin wannan aikin gwaji ya fara.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Shaiɗan ya yi haka ne ta wajen zura shakka, yana ɗaga maganarsa sama da Maganar Allah, kuma mafi muhimmanci, ta wajen sa waɗansu su furta koyarwarsa ta ƙarya—wani mugun aiki na ƙeta. Zai sanya shakka a zuciyarka, sa’an nan kuma kai ka fita ka furta wannan shakka ga wata ƙungiya. Idan wani ya yi gunaguni game da wannan shakka, game da kai ne zai yi gunaguni, ba game da shi ba.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Kwanan nan, wani fasto a Spokane, Washington, ya yi tsokaci a kan Early Writings, shafi na 74, yana cewa, “Na je ga ƙamus na zamanin Ellen White da ƙarninta, wato Webster’s Dictionary, kuma figures ba ya nufin wani abu da ya shafi ilimin lissafi.” Yawancin mutanen da suka ji haka ba za su bincika ba kuma za su gaskata shi. Aƙalla, wannan faston yana shuka shakka game da abin da figures ke wakilta a wannan sakin layi; a haƙiƙa, yana yin ƙarya. Webster’s 1828 Dictionary ya ce: FIGURE, n. A cikin ilimin lissafi, alama ce mai nuna adadi, kamar 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Yana bayyana shakka, yana aikata aikin da aka wakilta a matsayin asirin mugunta. Yana nuna wa Adventists, idan suna shirye su gani, cewa a wannan lokaci a tarihin duniya, dole ne ku fahimci gaskiya da kanku, kada ku saurari mutane; domin, “. . . gama asirin mugunta yana ta aiki tun yanzu: . . . .”

Early Writings, page 74: ". . . 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."

Rubuce-Rubucen Farko, shafi na 74: “. . . cewa siffofin suna yadda Yake so, cewa hannunsa yana a kansu kuma ya ɓoye kuskure a cikin waɗansu siffofin, domin kada kowa ya iya ganin sa, har sai da aka ɗauke hannunsa.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Wannan karkatar da hankali ne, kuma masana tauhidi sukan yi haka sau da yawa. Idan kana so ka fahimci abin da wata kalma ke nufi a cikin Littafi Mai Tsarki ko Ruhun Annabci, ba ka fara duban ƙamus ba; ga annabi kake dubawa. Alal misali, Daniyel ya yi amfani da kalmar Ibrananci rum a cikin Daniel 8:11, wadda aka fassara da “an ɗauke.” Mutane suna tsammanin tana nufin “an cire,” amma Daniyel ya yi amfani da rum sau biyar a wasu wurare, kuma ba ta taɓa nufin “ɗauke” ba—ma’anarta ita ce “ɗaukaka da kuma ɗaga sama.” Saboda haka, yin zaton cewa rum a cikin Daniel 8:11 tana nufin “ɗauke” bin al’ada ne, ba yadda Daniyel ya yi amfani da kalmar ba.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Haka kuma, game da Ellen White: Idan kana son ka yi da’awar cewa a cikin Early Writings, 74, “figures” na nufin siffofin zane ko hotuna, za ka iya cewa, “Ƙamus na zamanin Ellen White bai ce figures na nufin lissafi ba,” kana dogara ga cewa yawancin mutane ba za su bincika ba. Amma da sun yi haka, za su gano cewa figures na nufin lissafi.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Amma wuri na farko da za ka je shi ne ga Ellen White kanta: Me take nufi da alkaluma? A cikin Early Writings, shafi na 74, ta ce, “Hannunsa yana a kansa, ya kuma ɓoye kuskure a cikin wasu daga cikin alkaluman,” kuma a shafi na 236 ta ce, “Hannunsa ya rufe wani kuskure a cikin lissafin lokutan annabci.” Annabiyar ta bayyana cewa kalmar da take amfani da ita, wato alkaluma, tana nufin lokutan annabci—lissafi, ba zane ba.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

To, me Ubangiji ya rufe da hannunsa a kai? Ya rufe da hannunsa a kan kuskure cikin lissafin lokutan annabci—adadin.

Ellen White's Endorsement of the 2520

Amincewar Ellen White ga 2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Ga jigon a taƙaice. Mutane da yawa suna gabatar da saƙon nan guda da muke gabatarwa, kuma ina goyon bayansu. Amma idan aka zo kan batun 2520 da kuma ko Ellen White ta gaskata cewa annabci ne ingantacce, wannan ne hujjar—wannan ne tabbaci kuma nan ne ya kamata ku fara. Dukan sauran hujjoji ingantattu ne kuma gaskiya ne, amma wannan ne mafari.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.

A cikin Early Writings, shafi na 74, inda aka ce Ubangiji ya rufe da hannunsa wani kuskure a cikin wasu lambobi, ta bayyana abin da wannan ke nufi a cikin wannan littafin, a shafi na 236: “Na ga mutanen Allah suna farin ciki cikin bege, suna jiran Ubangijinsu. Amma Allah ya nufa ya gwada su.” Tana magana ne game da Lokacin Jinkiri [22 ga Maris, 1844], baƙin cikin farko.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Ba ta magana ne game da Babban Baƙin Ciki na 22 ga Oktoba, 1844 ba, domin a can ma za a gwada su; amma a nan tana magana ne game da 22 ga Maris, 1844, lokacin jinkiri: “Allah ya nufa ya gwada su.” “Hannunsa ya rufe kuskure a cikin lissafin lokutan annabci.” Ta yaya zai gwada su ta wurin lokacin jinkiri? Ta wurin ɗora hannunsa a kan fahimtarsu game da lokutan annabci. Ba ku da abin da za ku ji tsoro game da nan gaba, sai dai idan muka manta yadda Ubangiji ya bishe mu a dā, a cikin tarihin Millerites da koyarwarsa.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Waɗannan zamanai na annabci su ne koyarwar da ta haifar da lokacin jinkiri. “Hannunsa ya rufe wani kuskure a cikin lissafin zamanan annabci. Waɗanda suke jira ga Ubangijinsu ba su gano wannan kuskuren ba,”—kuskurin guda ɗaya—“kuma mafi ilimi daga cikin mutanen da suka yi adawa da lokacin su ma sun kasa ganinsa. Allah ya ƙaddara cewa mutanensa su fuskanci baƙin ciki na cizon rai. Lokacin ya wuce, kuma waɗanda suka kasance suna jiran Mai Ceton su da farin cikin bege suka kasance cike da baƙin ciki kuma zuciyarsu ta karaya, alhali kuwa waɗanda ba su ƙaunaci bayyanar Yesu ba, sai dai suka rungumi saƙon saboda tsoro, sun yi farin ciki domin bai zo a lokacin da ake tsammani ba. Furucinsu na bangaskiya bai shafi zuciya ba, bai kuma tsarkake rayuwa ba. Wucewar lokacin an tsara shi da kyau domin ya bayyana irin waɗannan zukata. Su ne na farko da suka juya suka yi wa masu baƙin ciki da cizon rai ba’a, su kuwa waɗanda a gaskiya suke ƙaunar bayyanar Mai Cetonsu. Na ga hikimar Allah cikin gwada mutanensa da kuma ba su gwaji mai zurfi domin a gano waɗanda za su ja da baya su kuma koma baya a lokacin jaraba.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Yesu da dukan rundunar sama suka dubi waɗanda suka yi marmarin ganin Shi, wanda rayukansu suka ƙauna, da tausayi da ƙauna, suna jiranSa da begen zaƙi. Mala’iku suna shawagi a kewaye da su, domin su ƙarfafa su a lokacin gwajinsu. Waɗanda suka yi sakaci su karɓi saƙon sama an bar su cikin duhu, kuma fushin Allah ya ƙuna a kansu, domin ba su yarda su karɓi hasken da Ya aiko musu daga sama ba. Waɗannan amintattu, masu baƙin cikin rashin cika begen da suka yi, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. An sāke ja-gorantar su zuwa ga Littattafansu Masu Tsarki domin su bincika lokutan annabci. An ɗauke hannun Ubangiji daga kan lambobin, kuma aka bayyana kuskuren—na guda ɗaya.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

A nan ta bayyana kuskuren da yake cikin lambobin da ke kan Taswirar 1843, kuma ta riga ta fayyace cewa waɗannan lambobi suna wakiltar lokutan annabci. “Sun ga cewa lokutan annabci sun kai har zuwa 1844, kuma irin wannan hujja da suka gabatar domin nuna cewa lokutan annabci sun ƙare a 1843, ta tabbatar da cewa za su ƙare a 1844.” Ƙarshen muhawara! Ellen White ta sa hatimin amincewarta a kan 2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Akwai lokuta uku kaɗai na annabci a kan Jadawalin 1843 waɗanda suka fahimta cewa sun ƙare a 1843: 1335, 2520, da 2300. Allah ya riƙe hannunsa a kan wani kuskure da yake cikin wasu daga cikin lambobin—wato lokutan annabci da ke kan wannan Jadawali—har sai da aka ɗauke hannunsa. Sa’ad da ya ɗauke hannunsa, masu aminci waɗanda suke jira aka bishe su su sāke nazarin lokutan annabci, sai suka gane cewa wannan shaida ɗaya da ta jagorance su su bayyana cewa lokutan annabci sun ƙare a 1843, a lokacin nan kuma aka fahimce ta tana tabbatar da cewa biyu daga cikinsu sun ƙare a 1844.

The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

Shekaru 1335 sun fara a AD508 kuma sun ƙare a 1843. Shekaru 2520 sun fara a 677BC kuma cikar shekara ta shafe su. Majagaban sun yi tunanin cewa sun ƙare a 1843, amma daga baya suka fahimci cewa shaidar nan ɗaya da ta sa suka yi hasashen 1843 ta tabbatar da cewa annabcin 2520 ya ƙare ne a 1844. Annabcin 2300 ya fara a 457BC, kuma sun yi tunanin cewa ya ƙare a 1843, amma bayan babban baƙin ciki, ta wurin nazarinsu na zamanan annabci, suka gane cewa ya ƙare ne a 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Akwai annabce-annabce uku kaɗai da suka yi hasashen za su ƙare a 1843, kuma ɗayansu yana ƙarewa hakika: 1335. Wannan annabcin ba shi ne wanda Ubangiji ya riƙe hannunsa a kansa ba. Yana bayyana tarihin Millerites tun daga Lokacin Jinkiri, ta cikin Kiran Tsakar Dare, har zuwa Oktoba 22, 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

A gabatarwar jiya, mun ƙare da wannan zance daga Ellen White: “Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844.” Wannan shi ne, “Mai albarka ne wanda ya zo ga 1843.” A sakin layi na gaba, ta ce, “An ba da saƙon. Kuma bai kamata a yi jinkiri wajen maimaita saƙon ba, gama alamu na zamani suna cika; dole ne a kammala aikin rufewa. Za a yi babban aiki cikin ɗan ƙanƙanin lokaci. Ba da daɗewa ba za a ba da saƙo bisa ga naɗin Allah wanda zai ƙaru ya zama kira mai ƙarfi. Sa’an nan Daniyel zai tsaya a matsayinsa, domin ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Daniyel yana tsaye cikin rabonsa aya ta 13 ce ta Daniyel 12. “Masu albarka ne idanun da suka ga abubuwan da aka gani a 1843 da 1844” aya ta 12 ce. Ellen White tana ba da sharhin Allahntaka a kan Daniyel 12:12–13, tana cewa waɗannan ayoyin ba game da annabcin lokaci ba ne, amma game da wani ƙwarewa ne da ya ƙunshi 1843 da 1844, wanda rashin fahimtar 1843 ya haifar, wanda kuma ya haifar da lokacin jinkiri. Sa’ad da lokacin jinkiri ya zo, “Mai albarka ne wanda yake jira.” Ko da wahayi ya yi jinkiri, ka jira shi. Mai albarka ne wanda yake jira da aminci daga Lokacin Jinkiri har ƙofa ta rufe. Abin da mai aminci yake gani a 1843 da 1844 albarka ce wadda take kai shi zuwa Wuri Mafi Tsarki.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Annabcin 1335 ya ƙare a shekara ta 1843, yana nuna zuwan Kiran Tsakar Dare. Lokutan annabci na 2520 da 2300 sun ƙare a shekara ta 1844. Ellen White ta ce irin wannan hujja da ta sa su shelanta cewa 2520, 2300, da 1335 sun ƙare a 1843, daga baya aka gane ita ce ke tabbatar da cewa za su ƙare a 1844.

"Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Haske daga Maganar Allah ya haskaka a kan matsayinsu, kuma suka gano wani lokacin jinkiri—“Ko da yake [wahayin] ya jinkirta, ka jira shi.” A cikin ƙaunarsu ga zuwan Almasihu nan da nan, sun yi watsi da jinkirin wahayin, wanda aka ƙaddara ya bayyana masu-jira na gaskiya. Har yanzu kuma suna da wani takamaiman lokaci. Duk da haka na ga cewa da yawa daga cikinsu ba su iya tashi sama da tsananin baƙin cikinsu ba domin su mallaki irin wannan ƙwazo da ƙarfin himma da suka nuna a bangaskiyarsu a 1843.

Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

Shaiɗan da mala’ikunsa suka yi nasara a kansu, kuma waɗanda ba za su karɓi saƙon ba suka taya kansu murna saboda hangen nesansu da hikimarsu wajen ƙin karɓar ruɗin, kamar yadda suka kira shi. Ba su gane ba cewa suna ƙin shawarar Allah a kan kansu, kuma suna aiki tare da Shaiɗan da mala’ikunsa domin su rikitar da mutanen Allah, waɗanda suke rayuwa da saƙon da aka aiko daga sama.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.

A cikin wannan tarihi, akwai rukuni biyu na masu bauta. Rukunin marasa aminci suna yi wa masu jira ba’a, amma an ja-goranci masu jiran a komo ga lokutan annabci, kuma suka fahimci cewa hujja ɗaya da ta sa suka gane ƙarshen 2520 da 2300 a shekara ta 1843 ita ce za ta tabbatar da cewa sun ƙare a shekara ta 1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Ko da yake masu jira sun gane wannan, ba su kasance da irin zafin himma ga Ubangiji kamar yadda suke a dā ba kafin baƙin cikin farko. Za a sake hura su da saƙon Kiran Tsakar Dare. Masu jiran sun riga sun fahimci 1844, ƙarshen annabce-annabce, tun kafin Kiran Tsakar Dare.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Saƙon Kukan Tsakar Dare ya ba waɗanda suke jira damar gane 22 ga Oktoba, 1844. Da wannan bayani, ba kawai a wani lokaci ne a cikin 1844 ba; a kan wannan rana tak ne, kuma wannan ya ƙarfafa saƙon.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Kana ganin yadda tsarin yake? Koyarwar da ke haifar da wannan ƙwarewa annabce-annabce uku ne: 1335, 2300, da 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Bayan sun fahimci wannan, sai suka fara shelanta suna cewa, “Ku fito daga Babila.” Wannan shi ne Saƙon Mala’ika na Biyu.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Bari mu bayyana a sarari: Mene ne ya ƙare a lokacin jinkiri? Amfani da Jadawalin 1843. Sun ajiye wannan Jadawalin gefe domin a yanzu sun fahimci cewa Ubangiji zai zo ne a shekara ta 1844, alhali Jadawalin ya ce 1843. Saboda haka, suka ajiye Jadawalin gefe game da tarihin Saƙon Mala’ika na Biyu.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Mene ne saƙonsu ya zama a cikin tarihin Mala’ika na Biyu? Sakin layi na ƙarshe ya bayyana hakan.

"The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

An danne masu bi a cikin wannan saƙo a cikin majami’u. Na ɗan lokaci, tsoro ya hana waɗanda ba za su karɓi saƙon ba aiwatar da abin da yake cikin zukatansu; amma wucewar lokacin ta bayyana ainihin yadda suke ji. Sun yi muradin su yi shiru da shaidar da waɗanda suke jira suka ji dole su bayar, cewa lokutan annabci sun kai har zuwa 1844.

What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.

Waɗanne lokutan annabci ne? 2520, da 2300, da kuma 1335. Wannan shi ne saƙonsu a cikin wannan tarihi. Yanzu suna cewa, “Mun fahimta! Waɗannan annabce-annabcen sun kai har zuwa 1844.” Saƙonsu a cikin tarihin Kiran Tsakar Dare shi ne annabce-annabcen shekaru 2520 da 2300.

"For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

Na ɗan lokaci, waɗanda ba su karɓi saƙon ba tsoro ya hana su aiwatar da abin da yake cikin zukatansu; amma wucewar lokacin ta bayyana ainihin yadda suke ji. Suka yi nufin su yi shiru da shaidar da masu jira suka ji cewa dole ne su bayar, cewa lokutan annabci sun kai har zuwa 1844. Da bayyani sarai masu bi suka bayyana kuskurensu—kuskure na musamman—suka kuma bayar da dalilan da ya sa suke sa ran Ubangijinsu a shekara ta 1844. Masu adawa da su ba su iya kawo wata hujja a gāba da ƙarfafan dalilan da aka gabatar ba. Duk da haka, fushin ikkilisiyoyi ya ƙuna; suka ƙudura cewa ba za su saurari hujja ba, kuma su kulle shaidar daga ikkilisiyoyi, domin sauran kada su ji ta.

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Me ya faru sa’ad da kuka gabatar da 2520 tare da alaƙa da kwanaki 2300? A cikin Tarihin Millerite, ana kore ku daga cikin ikklisiyoyi, kuma ana yin ƙoƙari a yi shiru ga wannan saƙo.

"Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

Waɗanda ba su yi ƙarfin halin ƙin ba wa waɗansu hasken da Allah ya ba su ba, an fitar da su daga cikin majami’u; amma Yesu yana tare da su, kuma suna cikin farin ciki a hasken fuskarSa. An shirya su domin su karɓi saƙon mala’ika na biyu.” Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Ba tare da shiga cikin nazari a kan 2520 ba, abin da muke ƙoƙarin nunawa shi ne cewa Ellen White ta sanya hatimin amincewarta a kan 2520. Idan ba za ka iya ganin wannan ba, kana bukatar ka yi addu’a cewa Yesu zai kawar da ƙyallin daga idanunka. Ellen White ta ce wannan hujja guda da ta bishe su su yi annabcin 1843 daga baya aka ga tana tabbatar da cewa waɗannan lokutan annabci sun ƙare a 1844. A koyaushe tana bayyana lokutan annabci, ko kuma lambobin, a cikin jam’i. Akwai lokutan annabci guda uku kaɗai a kan Jadawalin 1843 da suka ƙare a 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Wanda yake ƙarewa a 1843, wato 1335, yana buƙatar, domin daidaiton nahawu, aƙalla zamanai biyu na annabci domin ta ce “lambobi” da “zamanai na annabci.” Idan kuwa su uku ne, ka cire ɗaya, to biyun da take amincewa da su su ne 2520 da 2300, ko da kuwa mene ne kowa ya faɗa.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

A cikin wannan tarihin, har da Babban Baƙin Ciki na Adventists a ranar 22 ga Oktoba, 1844, Ubangiji yana samar da irin wannan ƙwarewa inda ake fitar da su daga cikin ikkilisiyoyi domin su tsaya ba bisa tasirin mutane ba, sai dai bisa ga Maganar Allah. Sun buƙaci wannan ƙwarewa domin su sami bangaskiyar da za ta sa su shiga Wuri Mafi Tsarki tare da Yesu Almasihu. Yana kammala su ne domin ya kai Bishara Madawwamiya ga cikawa.

Testimony of the Pioneers: James White and Uriah Smith

Shaidar Majagaba: James White da Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Sa’an nan kuma, muna da Majagaba biyu, James White da Uriah Smith. Waɗannan su ne manyan mutanen da malaman tauhidi na zamani suke ambato domin su yi iƙirarin cewa James White ya ƙi amincewa da 2520 a shekara ta 1863, kuma Uriah Smith ya ƙi amincewa da shi a rubuce-rubucensa a cikin shekarun 1870s da 1880s.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

Za mu koma zuwa 1844 da kuma ɗan bayan haka, domin mu ga yadda James White da Uriah Smith suka bayyana wannan tarihin iri ɗaya da Ellen White ta riga ta bayyana. Ta yi magana game da lokutan annabci da Ubangiji ya janye hannunsa kuma aka ga kuskuren, haka ma waɗannan majagaba biyu suka yi.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White ba ta faɗi “2520” ko “sau bakwai” ba, amma Uriah Smith da James White sun faɗa. Suna bayyana a sarari cewa lokutan annabci da aka gane a cikin wannan tarihi su ne 2520 da 2300.

James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

James White, Review and Herald, juzu’i na 1, 9 ga Yuli, 1851: “Mai gardama ya ce, ‘Ban gaskata cewa an riga an yi kukan tsakar dare ba tukuna.’ Mu ma ba mu gaskata cewa mun ji kukan tsakar dare ba, ko kuwa cewa za mu taɓa jin sa ba. Kukan da ke cikin Matiyu 25:6, ‘Ga ango yana zuwa,’ yana cikin tarihin wani bikin aure na gabas. Amma cewa an yi wani kuka, kuma dukan jama’ar Advent suka karɓe shi sarai a cikin daminar shekara ta 1844, wanda ya yi daidai ƙwarai da kukan tsakar dare na misalin, bai kamata waɗanda suka sami irin wannan gogewa a cikinsa su musanta ba.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

James White yana magana ne game da wani tarihin da mutane suke ƙin Kiran Tsakar Dare, suna kuma fāɗuwa daga hanya. Yana mayar da martani ga wannan, kuma zai tattauna wannan tarihin.

"It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

“Ya zo a daidai lokacin. Kukan misalin nan ya biyo bayan jinkirin nan nan take, da kuma yin gyangyaɗi da barci. Wannan ya biyo bayan jinkirinmu, bayan mun shiga cikin baƙin-ciki saboda rashin cika tsammani, kuma ya iso kunnenmu alhali muna cikin yanayin kasala. Wancan kuka ya tashe budurwai goma ɗin, ya kuma sa su gyara fitilunsu. Wannan, tare da rakiyar ikon Ruhu, ya tada mutanen Zuwan Ubangiji, ya kuma sa su binciki Littafi Mai Tsarki fiye da kowane lokaci a dā, su kuma keɓe kansu da dukiyoyinsu na duniya gaba ɗaya ga Ubangiji. Waɗanda suka yi shelar cewa Ubangiji zai zo a wata na bakwai, 1844, sun ga sarai cewa zamanan annabci sun kai zuwa wancan lokaci; sabili da haka, hujjar da aka gabatar daga waɗannan zamanai domin tabbatar da cewa Zuwan zai kasance a 1843, ita ce ta tabbatar da cewa zai kasance a 1844. Sa’an nan muka ga kuskure a cikin wancan hanyar lissafi wadda ta ƙare kwanaki 2300 a 1843. Babu ɗaya daga cikin waɗanda suka rubuta gāba da Zuwan da ya gan shi. Hannun Tanadi—babban ‘P’—ya rufe kuskuren—tilo—har sai lokacin da ya kamata a gan shi ya yi. Kuskuren yana cikin cire cikakkun shekaru 457 daga 2300, wanda ya bar 1843, ba tare da yin wani lissafi da ɓangaren shekarar 457 K.H., wanda ya riga ya shuɗe ba, sa’ad da umarnin ya fita, daga inda ake lissafa makonni 70.”

"Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

“An karkatar da hankulanmu zuwa ga wancan lokaci, [1843,] daga hujjar cewa idan aka ƙididdige lokutan annabci dabam-dabam tun daga waɗannan shekarun da ƙwararrun masu tsara tarihin zamani suka fi danganta cikar waɗannan abubuwan da za su nuna farkonsu, dukansu sun zama kamar za su ƙare a waccan shekarar.”

Now he tells us the prophetic periods they thought terminated in 1843.

Yanzu ya gaya mana lokutan annabci da suka yi zaton sun ƙare a shekara ta 1843.

"This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

“Wannan kuwa, sai dai abin da ya bayyana ne kawai.” Abin da ya bayyana ne kawai cewa sun ƙare a cikin 1843. Za su gano cewa sun ƙare ne a cikin 1844.

"We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'

“Muna ƙirga ‘lokatai bakwai,’ wato shekaru 2520, tun daga lokacin bautar Manasseh, wanda masu tsara tarihin zamani suka, da babban daidaito, sanya a 677 K.H.’ Waɗannan su ne zamanan annabci da suke mu’amala da su. ‘Wannan kwanan wata shi kaɗai ne muka taɓa ƙirga daga gare shi domin farkon wannan lokaci; kuma idan aka rage 677 K.H. daga shekaru 2520, sai 1843 A.H. ya rage. Amma mu ba mu lura ba cewa, da yake zai buƙaci cikakkun shekaru 677 K.H. da cikakkun shekaru 1843 A.H. domin cika shekaru 2520, hakan kuma zai tilasta mana mu tsawaita wannan lokaci har zuwa cikin 1844 A.H., gwargwadon yadda zai kasance ya fara ne bayan farkon 677 K.H.’”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Lokutan annabci waɗanda “hannun Allah Mai Tanadi ya riƙe hannunsa a kan kuskuren,” sun haɗa da 2520.

Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

Uriah Smith: “Yayinda lokaci ya ci gaba ya wuce AD1843, mutane da yawa suka fara bincika dalilan ɓacin ransu game da shekarar da suke sa ran samun ’yancinsu. Sa’an nan aka gane cewa, idan aka fara dukan lokutan annabci a cikin shekarun BC, inda a kullum muka sanya farkonsu, ba za su cika bi da bi ba, ko da a kan zato cewa ƙididdigar tarihinmu da ranar farkonsu daidai ne, sai a wani lokaci cikin shekarar 1844. Ta haka, game da lokuta bakwai, ko shekaru 2520, da suka fara a BC677—babban jubili, ko shekaru 2450 [ba a nuna shi ba a kan jadawalai na 1843 ko na 1850.], da ya fara a BC607—da kuma shekaru 2300 na Daniel, da suka fara a BC457—tun da wani ɓangare na kowace daga cikin waɗannan shekarun, daga inda aka ƙidaya lokutan annabcin bi da bi, ya riga ya shuɗe kafin aukuwar al’amura dabam-dabam da suka nuna farkonsu, ya zama dole su kai har cikin AD1844 gwargwadon yadda kowannensu ya fara bayan farkon shekarun BC waɗanda daga gare su ake ƙididdige su dabam-dabam, domin ko dai a cika yawan shekarun da ke cikin kowannensu, ko kuma a gwada daidaiton ƙididdigar tarihinmu. Amma babu wata alama da za ta nuna lokacin, a cikin shekarun BC dabam-dabam, da waɗannan lokuta suka fara; saboda haka kuwa, ba za a iya tantance lokacin a cikin shekarar ƙarewarsu daidai ba.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriah Smith da James White dukansu sun shaida cewa lokutan annabci da aka gane sun ƙare a shekara ta 1844 su ne shekaru 2520 da 2300, suna amfani da irin waɗannan kalmomi guda kamar yadda Ellen White ta yi a cikin Early Writings, shafi na 236 da ci gaba.

The Chain of Truth: William Miller's Commencement Points

Sarkar Gaskiya: Wuraren Farawa na William Miller

Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

Rubuce-rubucen Farko, shafi na 230: “Allah ya aiko mala’ikansa”—mala’ikan nan Jibra’ilu—“domin ya motsa zuciyar wani manomi”—William Miller—“wanda bai yi imani da Littafi Mai Tsarki ba, domin ya kai shi ga binciken annabce-annabce. Mala’ikun Allah suka riƙa ziyarar wannan zaɓaɓɓen akai-akai, domin su shiryar da hankalinsa kuma su buɗe masa fahimtar annabce-annabcen da suka daɗe suna duhu ga mutanen Allah. An ba shi farkon jerin gaskiya, kuma aka bishe shi yana bincike mahada bayan mahada, har sai da ya dubi Maganar Allah da mamaki da sha’awa. A can ya ga cikakkiyar jerin gaskiya. Waccan Maganar da ya ɗauka ba wahayi ba ce, yanzu ta buɗu a gaban ganinsa cikin kyawunta da ɗaukakarta. Ya ga cewa wani sashe na Nassi yana bayyana wani,”—Jibra’ilu ya nuna masa hanyar da muke kira tabbatarwa ta wurin nassoshi, layi bisa layi, a nan kaɗan a can kaɗan.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Jibrilu ya ba shi farkon sarkar gaskiya da kuma hanyar kafa hujja ta amfani da nassosi.

William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."

William Miller, Advent Review and Sabbath Herald, 18 ga Afrilu, 1854: “Daga ci gaba da nazarin Nassosi, na kai ga ƙarshe cewa lokatai bakwai na mulkin mallakar Al’ummai dole ne su fara ne sa’ad da Yahudawa suka daina kasancewa al’umma mai cin gashin kanta a bautar Manasseh, wanda mafi ingancin masu tsara tarihin lokaci suka danganta da 677 K.H.; cewa kwanaki 2300 sun fara ne tare da makonni saba’in, waɗanda mafi ingancin masu tsara tarihin lokaci suka sanya tun daga 457 K.H.; kuma cewa kwanaki 1335, waɗanda suka fara da kawar da hadaya ta kullum, da kuma kafa ƙyamar nan mai hallakarwa, [Daniel 12:11] ya kamata a ƙirga su tun daga kafa fifikon ikon Paparoma, bayan kawar da ƙazantattun abubuwan arna, kuma wanda, bisa ga mafi ingancin masana tarihi da na iya tuntuba, ya kamata a sanya tun wajen 508 B.H.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White ta ce Jibra’ilu ne ya ba William Miller mafarin sarkar gaskiya, kuma William Miller ya shaida cewa maki uku na mafari da aka ba shi su ne AD508, 677BC, da 457BC. Mala’ika Jibra’ilu ne ya ba shi maki na mafari na waɗannan annabce-annabce waɗanda suka haifar da tarihin Kukan Tsakar Dare.

The Last Deception: Rejecting the Spirit of Prophecy

Yaudara ta Ƙarshe: Ƙin Karɓar Ruhun Annabci

Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

Zaɓaɓɓun Saƙonni, littafi na 1, shafi na 48: “Shaiɗan yana . . . ta ci gaba da matsa gaba da abin jabu—domin ya janye mutane daga gaskiya. Ruɗin ƙarshe-ƙarshe na Shaiɗan shi ne ya mai da shaidar Ruhun Allah marar amfani.” Ruɗin ƙarshe na Shaiɗan shi ne ya hallaka Ruhun Annabci.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Idan kuka ƙi waɗannan muhimman gaskiyoyi na tushe, a lokaci guda kuna ƙin Ruhun Annabci. Ellen White ta ba da amincewarta ga 2520. Idan kuka ƙi 2520, to kuna zubar da jariri tare da ruwan wanka.

"Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

“Shaiɗan yana . . . ta matsa ƙarya gaba da gaba—domin ya kau da mutane daga gaskiya. Ruɗin Shaiɗan na ƙarshe-ƙarshe zai kasance ya mai da shaidar Ruhun Allah ba ta da wani tasiri. ‘Inda babu wahayi, mutane sukan lalace’ (Misalai 29:18).” Tana magana ne game da ƙin amincewa da Ruhun Annabci, kuma a dangane da haka, tana cewa idan kuka ƙi Ruhun Annabci, inda babu wahayi mutane sukan lalace. Mene ne wannan wahayi? Idan kuka ƙi Ruhun Annabci, mene ne wahayin da kuka rasa?

"Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

“Ka rubuta wahayin, ka kuma bayyana shi a fili a kan alluna, domin mai karantawa ya yi gudu.” Habakkuk 2:2 (KJV). Idan ka ƙi Ruhun Annabci, za ka ƙi Jadawalin 1843; kuma, idan ka ƙi wannan Jadawalin, kana ƙin Ruhun Annabci.

"Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

“Shaiɗan zai yi aiki da dabara sosai, ta hanyoyi dabam-dabam kuma ta wurin wakilai iri-iri, domin ya girgiza amincewar ragowar mutanen Allah ga shaidar gaskiya. Za a kunna wata ƙiyayya a kan Shaidun wadda ta Shaiɗan ce.” Wani lokaci muna ɗaukar abin da yake “na Shaiɗan” a matsayin munanan ayyuka masu ban tsoro, amma a cikin Patriarchs and Prophets an gaya mana cewa Shaiɗan yana aiki ne ta wurin shigar da shakku. Wannan ne hari na shaiɗanci a kan Ruhun Annabci da waɗannan muhimman gaskiyoyi na tushe. Ta wurin mutanen da ya kamata mu dogara gare su ne ake shigar da waɗannan shakku.

"There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

Za a hura wata ƙiyayya ga Shaidun wadda ta shaidan ce. Ayyukan Shaiɗan za su kasance domin girgiza bangaskiyar ikkilisiyoyi gare su, saboda wannan dalili: Shaiɗan ba zai iya samun hanya mai sarai haka ba don shigar da yaudare-yaudarensa da ɗaure rayuka cikin ruɗunsa, idan an kula da gargadi da tsawatawa da shawarwarin Ruhun Allah. Selected Messages, littafi na 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Yayin da muke kawo wannan zuwa ga ƙarshe, sa’ad da ‘Yar’uwa White ta ce ba mu da abin tsoro game da nan gaba sai dai mu manta da jagorancin Ubangiji, ina cewa jagorancin Ubangijin da take magana a kai shi ne tarihin daga Lokacin Jinkiri har zuwa ƙofar da aka rufe—tarihin da ake wakilta da kalmar nan, Kukan Tsakar Dare. Ba mu da abin tsoro game da nan gaba sai dai mu manta da yadda Ubangiji ya jagorance mu cikin ƙwarewar Kukan Tsakar Dare, da kuma koyarwar da suke da alaƙa da wannan jagoranci. Koyarwar da suka haifar da wannan ƙwarewa su ne annabce-annabcen lokaci guda uku, waɗanda suka fara ne da kwanakin da Mala’ika Jibra’ilu ya ba William Miller. Ba mu da abin tsoro game da nan gaba sai dai mu manta da waɗannan koyarwa, har da 2520, waɗanda suka haifar da ƙwarewar Kukan Tsakar Dare kamar yadda Ubangiji ya jagoranci Millerites ta cikin kololuwar Bisharar Madawwamiya.

Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

Spalding da Magan, shafuffuka 305–306: “Abu guda ɗaya tabbatacce ne: waɗancan ‘yan Adventist masu kiyaye Asabar ta bakwai da suka ɗauki matsayinsu ƙarƙashin tutar Shaiɗan za su fara da yin watsi da bangaskiyarsu ga gargaɗe-gargaɗe da tsawatarwa da ke ƙunshe cikin Shaidu na Ruhun Allah.” Idan kun ƙi Tushen, kuna ƙin Ruhun Annabci. Idan kuka ƙi Ruhun Annabci, kuna ƙin Tushen. Suna tafiya tare. Inda babu Ruhun Annabci, babu wahayi.

"The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

Ana yin kira zuwa ga ƙarin tsarkakewa da kuma hidima mafi tsarki, kuma za a ci gaba da yin shi. Wasu da yanzu suke furta shawarwarin Shaiɗan za su dawo cikin hankulansu. Akwai waɗanda suke cikin manyan matsayi na amana waɗanda ba su fahimci gaskiyar wannan zamani ba. Dole ne a ba su saƙon. Idan suka karɓe shi, Kristi zai karɓe su, kuma zai mai da su ma’aikata tare da shi. Amma idan suka ƙi sauraron saƙon, za su tsaya ƙarƙashin baƙar tutar Yariman Duhu.

"I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

An umarce ni in faɗa cewa wannan lokaci gaskiya mai daraja tana ƙara buɗewa ga tunanin mutane da ƙarin bayyana. A wata ma’ana ta musamman, maza da mata su ci naman Almasihu, su kuma sha jininsa. Za a sami bunƙasar fahimta, domin gaskiya tana iya ci gaba da faɗaɗa koyaushe. Mahaliccin gaskiya na allahntaka zai shiga cikin zumunci mafi kusa, har ma da mafi kusa, da waɗanda suke ci gaba da neman su san shi. Yayin da mutanen Allah suke karɓar kalmarsa a matsayin gurasar sama, za su sani cewa fitowarsa ta shiryu kamar safiya. Za su karɓi ƙarfin ruhaniya, kamar yadda jiki yake karɓar ƙarfin jiki sa’ad da ake cin abinci.

"We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

Ba mu fahimci shirin Ubangiji ƙwarai ba a cikin fitar da ’ya’yan Isra’ila daga bautar Masar, da kuma jagorantar su ta cikin jeji zuwa Kan’ana.

"As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.

Yayin da muke tattara haskoki na allahntaka masu haskawa daga bishara, za mu sami hangen nesa mafi sarari game da tsarin Yahudawa, da kuma zurfafa godiya ga muhimman gaskiyoyinsa. Bincikenmu na gaskiya har yanzu bai cika ba. Mun tattara ‘yan haskoki kaɗan ne kawai na haske. Waɗanda ba su zama masu nazarin Kalmar Allah kullum ba, ba za su warware matsalolin tsarin Yahudawa ba. Ba za su fahimci gaskiyoyin da hidimar haikali ta koyar ba. Aikin Allah yana samun cikas sabili da fahimtar duniya game da babban shirinsa. Rayuwa mai zuwa za ta bayyana ma’anar dokokin da Kristi, yana lulluɓe cikin ginshiƙin girgije, ya ba mutanensa.” Spalding and Magan, 305–306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Waɗancan Adventistocin da suka karɓi alamar dabbar, suna tsaye ƙarƙashin tutar Shaidan, da fari suna ƙin Ruhun Annabci.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Akwai rukuni biyu a cikin wannan nassi: waɗanda suke ci gaba da binsa domin su san Ubangiji, suke ci gaba da cin jikinsa da shan jininsa, kuma suke ci gaba da nazarin Maganar Allah, da kuma waɗanda ba sa yi. Gaban gaskiya bai kammala ba; za su kasance da abubuwan da za su faɗa game da hidimar Wuri Mai Tsarki waɗanda ba a riga an faɗa ba tukuna. Za su jaddada sauyin zamanin shiriya a lokacin Almasihu, yana zama abin misali tun da wuri ga sauyin da ya faru a zamanin Millerite, yana kuma nuni gaba ga zamanin shiriya lokacin da Almasihu ya sauya daga Shari’ar Matattu zuwa Shari’ar Rayayyu. Za su kasance da abubuwan da za su faɗa game da Wuri Mai Tsarki da kuma yadda Ubangiji yake nuna motsinsa a cikin waɗannan sauye-sauyen zamanai na shiriya ta wurin zubowar Ruhunsa.

A couple more quotes and we are almost done.

Ƙarin wasu zantuttuka kaɗan, sa’an nan kusan mun kammala.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Waɗannan Adventist na Rana ta Bakwai da suke ƙin Kiran Tsakar Dare suna fāɗuwa daga hanya, suna ƙin jagororin Ubangiji da koyarwar koyaswa da suka haifar da tarihin Kiran Tsakar Dare. Wannan ne abin da ya kamata mu ji tsoro—ƙin waɗannan koyarwar da rashin fahimtar wannan ƙwarewa. Ta yin haka, muna ƙin Ruhun Annabci.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

’Yar’uwa White ta sanya hatimin amincewarta a kan 2520. Za mu nuna yadda ta sanya hatimin amincewarta a kan wasu gaskiya da ke cikin Taswirar 1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

A ƙarshen duniya, sa’ad da wannan duka zai kai ga kololuwar Bisharar Madawwamiya a cikin tarihinmu, Adventism za ta fuskanci tsarin gwaji mai matakai uku wanda aka riga aka yi masa annabta ta hoto, kamar yadda ake gani a cikin kwarewar William Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller ya yi kurakurai uku: (1) Ya ƙi Kukan Tsakar Dare, ya kuma fāɗi daga kan tafarkin zuwa ga muguwar duniya da take ƙasa. (2) Bayan haka ya dogara ga tasirin mutum, wato Joshua Himes. (3) Ya ƙi Asabar.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Wata tambaya ta taso: “Shin ya ƙi Asabar ne ko kuwa Wuri Mai Tsarki?” Koyarwar da ta sauya daga wuri mai tsarki a duniya zuwa Wuri Mai Tsarki a Sama a wancan lokaci wataƙila Miller bai fahimce ta sosai ba. Sa’ad da aka bishe Ellen White zuwa Mafi Tsarkin Wuri, ta ga Dokoki Goma a cikin akwatin alkawari, kuma Dokar Asabar tana da wani tsattsarkan haske kewaye da ita.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Abin da Miller ya ƙi shi ne Dokar Allah—Assabaci. Saboda haka, Miller ya ƙi Kukan Tsakar Dare, sa’an nan ya dogara ga jiki, kuma daga baya ya karɓi alamar dabbar. Ana maimaita wannan a ƙarshen duniya.

Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

Shaidun Shaidawa, juzu’i na 5, shafi na 211: “A nan muna ganin cewa ikkilisiya—wurin tsarkin Ubangiji—ita ce ta fara jin bugun fushin Allah. Tsofaffin mazajen nan, waɗanda Allah ya ba su babban haske kuma waɗanda suka tsaya a matsayin masu tsaron muradun ruhaniya na jama’a, sun ci amana ga abin da aka damƙa musu.” Tana yin sharhi ne a kan Ezekiyel 8 da 9, game da sa alama. Sister White ta ce sa alamar da ke cikin Ezekiyel 9 iri ɗaya ce da sa alamar da ke cikin Ru’ya ta Yohanna 7. Tana magana ne game da lokacin sa alamar mutanen nan 144,000. Ta ce waɗanda ya kamata su zama masu tsaro sun ci amana ga abin da aka damƙa musu.

"They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.

“Sun ɗauki matsayar cewa ba lallai ba ne mu sa rai ga mu’ujizai da bayyananniyar bayyana ikon Allah kamar a kwanakin dā. Zamani ya canja.” Kuskuren su na farko shi ne adawa da Kiran Tsakar Dare, suna cewa, “Abin da ya faru a cikin wannan tarihin na Kiran Tsakar Dare ba ya maimaituwa.” Suna kaucewa hanya.

"These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

Waɗannan kalmomi suna ƙarfafa rashin bangaskiyarsu, kuma suna cewa: Ubangiji ba zai yi alheri ba, kuma ba zai yi mugunta ba. Yana da jinƙai ƙwarai har ba zai hukunta mutanensa ba. Ta haka ne “Salama da aminci” ya zama kiran mutanen da ba za su ƙara ɗaga muryarsu kamar ƙaho ba don su nuna wa mutanen Allah laifofinsu da gidan Yakubu zunubansu. Waɗannan karnukan bebaye da ba su so su yi haushi su ne waɗanda za su ji adalciyar ramuwar Allah da aka ɓata wa rai. Maza, ’yan mata, da ƙananan yara duk suna hallaka tare.” Testimonies, juzu’i na 5, 211.

Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.

Irmiya, yana magana game da gazawa ta biyu ta William Miller, ya ce, “Ga abin da Ubangiji ya faɗa; La’ananne ne mutumin da ya dogara ga mutum, ya mai da nama hannunsa, wanda kuma zuciyarsa ta kauce daga Ubangiji.” Irmiya 17:5 (KJV). Idan ka dogara ga mutum, zuciyarka tana kaucewa daga Ubangiji.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Ƙin karɓa na farko a ƙarshen zamani shi ne Kukan Tsakar Dare, maimaitawar bayyana ikon Allah. Na biyu kuwa shi ne dogara ga jiki. Na uku kuma shi ne Dokar Lahadi.

"There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

Akwai ƙungiyoyi biyu kaɗai. Kowace ƙungiya an yi mata hatimi a sarari, ko dai da hatimin Allah mai rai, ko kuwa da alamar dabbar ko ta siffarta. Kowanne ɗa namiji da ɗiya mace na Adamu yana zaɓan ko dai Kristi ko Barabbas a matsayin shugabansa. Kuma dukan waɗanda suka sa kansu a gefen marasa aminci suna tsaye a ƙarƙashin baƙin tuta ta Shaiɗan, kuma ana tuhumarsu da ƙin yarda da Kristi da kuma wulaƙanta shi da gangan. Ana tuhumarsu da gangan suna gicciye Ubangijin rai da ɗaukaka. Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Abu ɗaya tabbatacce ne: waɗannan Adventistocin Kwana Bakwai da suka tsaya ƙarƙashin tutar Shaiɗan za su fara ne da watsar da amincewarsu ga Ruhun Annabci.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Adventism ya maimaita tsari na matakai uku na gwaji wanda William Miller ya gaza. Amma mala’iku suna jiran su tā da Miller su kai shi gida wurin Mai Ceton sa. Amma ga Adventistoci waɗanda suka karɓi alamar dabbar, waɗannan ba su ne mala’ikun da suke jiran su ba.

"Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

Sau da yawa an nuna mini cewa abubuwan da mutanen Allah suka fuskanta a dā ba za a ɗauke su a matsayin matattun gaskiya ba. Ba za mu ɗauki rubutaccen tarihin waɗannan abubuwan kamar yadda za mu ɗauki kalandar shekarar bara ba. Dole ne a riƙa ajiye wannan tarihin a rai, gama tarihi zai maimaita kansa.” Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Me ya sa muke bukatar mu tuna da Kiran Tsakar Dare? Domin tarihi zai maimaitu. A cikin wannan tarihin, saƙon da zai jawo girgiza shi ne 2520 da 2300; saboda wannan ne zai fitar da mutane daga cikin ikklisiyoyi.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Amma shin wannan tarihi, Kukan Tsakar Dare, da gaske za a maimaita shi ne ko kuwa tarihi ne kawai? Ku lura da wannan magana ta gaba:

"There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. 'Behold, the Bridegroom cometh; go ye out to meet him.' But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable." Review and Herald, February 11, 1896.

Akwai wata duniya kwance cikin mugunta, cikin ruɗi da yaudara, a ƙarƙashin inuwar mutuwa kanta,—barci take, barci take. Su waye ne suke jin azabar rai domin su tashe su? Wace murya ce za ta iya kaiwa gare su? An kai hankalina zuwa nan gaba, sa’ad da za a ba da siginar. “Ga Ango yana zuwa; ku fito ku tarye shi.” Amma waɗansu za su yi jinkiri wajen samun mai domin sake cika fitilunsu, kuma idan ya makara za su gane cewa hali, wanda mai yake wakilta, ba abu ba ne da za a iya miƙawa daga mutum zuwa mutum. Review and Herald, Fabrairu 11, 1896.

This history of the Midnight Cry is repeated to the very letter.

An maimaita wannan tarihin Kukan Tsakar Dare daidai-daida har zuwa ga kowace harafi.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White ta fahimci cewa 2520 annabci ne na lokaci ingantacce, kuma Ubangiji ya yi amfani da shi wajen haifar da lokacin jinkiri, da kuma babban baƙin ciki, wanda ya samar da wannan kwarewa da ta shirya maza da mata su shiga, ta wurin bangaskiya, tare da Almasihu, cikin Wuri Mafi Tsarki.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

Har yanzu ba mu yi ƙoƙarin tabbatar da 2520 daga Littafi Mai Tsarki ba. A cikin wannan nazari na Tebura Biyu na Habakkuk, da farko muna so mu bayyana a sarari cewa Ellen White tana goyon bayan waɗannan koyaswoyin da Adventism ke ƙi a yau; sa’an nan kuma za mu shiga nazarin Littafi Mai Tsarki.