I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.
Ina jaddada cewa yana da muhimmanci a fahimci alaƙar da ke tsakanin alamar tsararraki huɗu da saƙon ruwan sama na ƙarshen zamani domin a sami kyakkyawan bege na gane muhimmancin ayoyi huɗu na farkon sura ta ɗaya ta littafin Joel. Joel yana rerar waƙar gonar inabi, amma baitin farkonsa shi ne alaƙar annabcin alkawari da tsararraki huɗu.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Sai ya ce wa Abram, “Ka sani tabbatacce cewa zuriyarka za su zama baƙi a ƙasar da ba tasu ba ce, za su bauta musu; su kuwa za su azabtar da su har shekara ɗari huɗu. Haka kuma al’ummar nan da za su bauta wa su, ni zan hukunta su; bayan haka kuma za su fito da dukiya mai yawa. Kai kuwa za ka tafi wurin ubanninka cikin salama; za a binne ka a kyakkyawan tsufa. Amma a tsara ta huɗu za su komo nan kuma; gama muguntar Amoriyawa ba ta cika ba tukuna.” Farawa 15:13–16.
This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”
Wannan sashe shi ne annabcin da ya cika ta wurin rayuwar Musa. Sa’ad da littafin Yowel ya fara waƙar gonar inabi da yin nuni ga tsararraki huɗu na hallaka mai ƙaruwa, yana daidaita littafin Yowel da tsararraki na huɗu kuma na ƙarshe na annabci. Wannan tsarar ita ce “zaɓaɓɓiyar tsara” ta Bitrus, waɗanda aka kira su daga duhu zuwa cikin “haske mai ban al’ajabi” nasa. An sa su a gaba da kishiyar takwarorinsu na tsara, waɗanda aka wakilta a matsayin tsarar macizai masu dafi. Wannan tsara ta huɗu kuma ta ƙarshe Yohanna ne yake wakilta, wanda alama ce ta mutum dubu ɗari da arba’in da huɗu, waɗanda “ake kira, kuma zaɓaɓɓu ne, kuma masu aminci ne.”
Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.
An kira su a 9/11, aka zaɓe su cikin Kukan Tsakar Dare, kuma suka kasance masu aminci a rikicin dokar Lahadi, kamar yadda Lawiyawa suka kasance masu aminci a tawayen maruƙan zinariya na Haruna da na Yarobowam. Rayukan da aka tsarkake kamar azurfa a Malaki uku, Lawiyawa ne waɗanda aka zaɓa a lokacin saƙon Kukan Tsakar Dare, gama ana kammala hatimin ne tare da, kuma ta wurin, zubowar Ruhu Mai Tsarki.
In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”
A cikin talifin da ya gabata mun fito da wasu zantuka daga tarihin Musa, wanda ’Yar’uwa White ta bayyana a matsayin alfa na annabcin Littafi Mai Tsarki, wanda ta fuskar annabci yake haɗuwa da Almasihu a matsayin omega na annabcin Littafi Mai Tsarki. Musa shi ne dutsen ginin tushe, Almasihu kuwa shi ne dutsen saman gini. Su duka biyun alamu ne na kuɓuta daga zunubi, kamar yadda aka wakilta a cikin kuɓutar da aka yi daga Masar ta hannun Musa. Duk da haka, dukan bayyanannun ayyukan ikon Allah da suka faru ta hannun Musa, an fi su nesa ba kusa ba, sa’ad da Almasihu ya tabbatar da alkawari tare da mutane da yawa har mako guda. Musa shi ne alfa, Almasihu kuma shi ne omega, omega kuwa ita ce lamba “22,” alfa kuma ita ce lamba “1.”
Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.
Idan muna magana game da Musa, muna ganin ceto wanda ya ratsa dukkan shaidarsa ta annabci an kafa shi ne a cikin ruwa. Cetonsa daga ruwan Kogin Nilu a lokacin haihuwarsa ya wakilci Nuhu a cikin jirgin. Baftisma a Bahar Maliya ta yi daidai da Nuhu da su takwas ɗin da suke cikin jirgin, abin da kuma ya yi daidai da baftismar Yoshuwa a Kogin Urdun, wadda Almasihu ya maimaita a wannan wuri ɗaya daidai. Shaidar Musa ta fara da ceto a Kogin Nilu kuma ta ƙare a kan gaɓar Kogin Urdun. Baftismar Almasihu ita ce shafewarsa domin ya ba da shaida na shekaru uku da rabi har zuwa mutuwarsa, wadda aka wakilta tun a farko a baftismarsa. A tashinsa daga matattu akwai ɗan zubewa kaɗan har zuwa cikakken zubowar Ranar Fentikos.
God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.
Alƙawarin Allah ga ’yan Adam ya fara da Nuhu, kuma alƙawarinsa ga zaɓaɓɓen jama’a ta wurin Ibrahim ya cika tare da Musa. Musa, alpha, ya kasance alama ta Yesu, omega, wanda zai zo ya kuma tabbatar da alƙawarin da “mutane da yawa,” ba kawai zaɓaɓɓen jama’a kaɗai ba. A matsayin alama ta Almasihu, haihuwar Musa ta yi daidai da alƙawarin da aka ba Nuhu, tare da bakan gizo a matsayin alama ga dukan mutane. Musa kuma ya yi daidai da alƙawarin da aka ba wa zaɓaɓɓen jama’a, tare da kaciya a matsayin alama ga zaɓaɓɓen jama’a. Aikin alƙawarin Musa ya shafi “mutane da yawa,” ba kawai zaɓaɓɓen jama’a kaɗai ba. Da ba haka abin yake ba, da ba su kasance kullum suna shan wahala daga taron gaurayen jama’a ba.
In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land and with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.
A tsakiyar dukan nau’o’in “ruwan ceto” dabam-dabam da aka wakilta a tsawon rayuwar Musa, baftismar da aka yi a Bethabara a Kogin Urdun tana haɗa farkon tarihin alkawarin Isra’ila ta dā a Ƙasar Alƙawari da kuma ƙarshen tarihinta, a cikin makon da Kristi ya tabbatar da alkawarin da mutane da yawa. Baftismar Kristi ta yi daidai da baftismar Isra’ila ta dā, kuma waɗannan tarihohi biyu suna magana game da tashinsa daga matattu sa’ad da Ya hura ‘yan sauƙan ruwan sama kaɗan, kafin yalwar ruwan sama a Fentikos kwana hamsin daga baya. Dukkanin jerin alfa da omega daga Musa zuwa Kristi an bayyana shi a cikin ruwayen ceto.
“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.
“A cikin koyar da waɗannan almajirai, Yesu ya nuna muhimmancin Tsohon Alkawari a matsayin shaida ga aikinsa. Mutane da yawa da suke ikirarin su Kiristoci ne yanzu suna watsar da Tsohon Alkawari, suna cewa ba shi da wani amfani kuma. Amma wannan ba koyarwar Almasihu ba ce. Ya ɗaukaka darajarsa ƙwarai har a wani lokaci Ya ce, ‘In ba su saurari Musa da annabawa ba, to ko da wani ya tashi daga matattu, ba za su yarda ba.’ Luka 16:31.”
“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.
“Muryar Almasihu ce take magana ta bakin kakanni da annabawa, tun daga kwanakin Adamu har zuwa al’amuran ƙarshe na zamani. An bayyana Mai-Ceto a cikin Tsohon Alkawari a sarari kamar yadda yake a cikin Sabon Alkawari. Hasken da ke fitowa daga baya na annabci ne yake bayyana rai na Almasihu da koyarwar Sabon Alkawari da tsabta da kyan gani. Mu’ujizojin Almasihu hujja ce ta allahntakarsa; amma hujja mafi ƙarfi cewa shi ne Mai-Fansar duniya ana samunta ne sa’ad da aka kwatanta annabce-annabcen Tsohon Alkawari da tarihin Sabon Alkawari.” The Desire of Ages, 799.
In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.
A cikin maƙalolin da suke magana game da littafin Joel, muna “kwatanta annabce-annabcen Tsohon Alkawari da tarihin Sabon,” haka kuma da tarihin Isra’ila ta ruhaniya ta zamani. Ko Tsohon Alkawari ne ko Sabon Alkawari, ko kuma tarihin saƙonnin mala’iku uku da ya fara a shekara ta 1798, dukan waɗannan layukan an wakilta su a matsayin “muryar Almasihu.” Rubutacciyar shaida ta Littafi Mai Tsarki da Ruhun Annabci ita ce muryar Almasihu, kuma muryar Almasihu, ita ce muryar Wanda yake Kalmar Allah.
The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.
“Murya” ta Kalmar Allah ita ce saƙon Allah kamar yadda yake wakiltuwa a cikin Rubutacciyar Kalmarsa. Saƙonsa a kwanaki na ƙarshe shi ne saƙon ruwan sama na ƙarshe, wanda ya haɗa da ruwan sama na fari, sannan kuma ruwan sama na fari da na ƙarshe, bisa ga Joel.
John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.
Yahaya mai Ru’ya yana wakiltar dubu ɗari da arba’in da huɗu waɗanda suka komo zuwa tsofaffin hanyoyi, gama yana jin “murya” a bayansa. “Muryar” da take a baya ita ce muryar Almasihu “tun daga zamanin Adamu” zuwa gaba.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.
Sai na juya domin in ga muryar da take magana da ni. Da na juya kuwa, sai na ga fitilu bakwai na zinariya. Ru’ya ta Yohanna 1:12.
The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.
Wannan ayar tana wakiltar wani tsagaita a sura ta ɗaya, gama har zuwa ayar da ta gabata Yahaya yana cikin tsibirin da ake kira Patmos, amma a aya ta goma sha biyu ya juya, kuma daga nan zuwa gaba Yahaya yana cikin Wurin Mai Tsarki na Sama. Sa’ad da ya juya, yana yin haka ne domin a aya ta goma ya ji wata murya daga bayansa.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.
Na kasance cikin Ruhu a ranar Ubangiji, sai na ji a bayana wata babbar murya, kamar ta ƙaho, tana cewa, Ni ne Alpha da Omega, na farko da na ƙarshe; kuma, Abin da kake gani, ka rubuta shi a cikin littafi, ka aika shi zuwa ga ikkilisiyoyi bakwai da suke cikin Asiya; zuwa ga Afisa, da zuwa ga Simirna, da zuwa ga Pergamos, da zuwa ga Tiyatira, da zuwa ga Sardis, da zuwa ga Filadelfiya, da zuwa ga Laodikiya. Ru’ya ta Yohanna 1:10, 11.
John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.
Yahaya yana wakiltar waɗanda suke jin muryar Almasihu a bayansu. Ya ji saƙon ƙahon Yeremiya na komawa ga tsoffin hanyoyi, hanyoyin da mugaye suka ƙi su bi, da ƙahon gargaɗin da suka ƙi su saurara gare shi. Yahaya ya saurara, kuma muryar da take bayansa ta bayyana kanta a matsayin Alfa da Omega—Wanda yake bayyana sabuwar hanya tare da tsohuwar hanya.
And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.
Kuma a tsakiyar fitilu bakwai akwai wani mai kama da Ɗan Mutum, sanye da riga mai kai wa har ƙafa, kuma a ɗaure a ƙirjinsa da damarar zinariya. Kansa da gashinsa kuwa farare ne kamar ulu, farare kamar ƙanƙara; idanunsa kuma kamar harshen wuta ne; ƙafafunsa kuma kamar tagulla mai tsabta, kamar an ƙone su a cikin tanderu; muryarsa kuma kamar ƙarar ruwaye masu yawa. Kuma yana riƙe da taurari bakwai a hannunsa na dama; daga bakinsa kuma takobi mai kaifi mai fuskoki biyu ya fito; fuskatarsa kuma kamar rana ce sa’ad da take haskawa da ƙarfinta. Ru’ya ta Yohanna 1:13–16.
In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.
A cikin aya ta goma sha biyu, Yohanna ya juya ya ga wahayi na Almasihu, wanda Sister White ta daidaita da wahayin Almasihu da Daniyel ya samu, wanda shi ne wahayin da Ishaya, Irmiya, Ezekiyel, da Bulus suka samu.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Da ƙwazo mai tsanani nake ɗokin jiran lokacin da al’amuran ranar Fentikos za su sāke faruwa da iko mafi girma fiye da yadda ya kasance a wancan lokaci. Yohanna ya ce, ‘Na ga kuma wani mala’ika yana saukowa daga sama, yana da babban iko; kuma ƙasa ta haskaka da ɗaukakarsa.’ Sa’an nan kuma, kamar a lokacin Fentikos, mutane za su ji an yi musu magana da gaskiya, kowane mutum cikin harshensa.”
“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Allah zai iya hura sabuwar rai cikin kowane rai da ke da ƙaunar gaske ta yi masa hidima [Adamu da kwarin ƙasusuwan Ezekiyel], kuma zai iya taɓa leɓɓa da garwashin wuta mai rai daga bisa bagadi [Ishaya], ya sa su kuma su zama masu iya magana cikin yabonsa. Dubban muryoyi za su cika da iko domin su furta manyan gaskiya masu banmamaki na Maganar Allah. Za a kwance harshen mai yin tuntuɓe [wani harshen Ishaya], kuma za a ƙarfafa masu jin tsoro su ba da shaidar gaskiya da gaba gaɗi. Ubangiji ya taimaki mutanensa su tsarkake haikalin rai daga kowane ƙazanta [Lawiyawan Malakai], kuma su riƙe irin wannan kusanci da Shi har su zama masu tarayya da ruwan sama na ƙarshen zamani sa’ad da za a zubo shi.” Review and Herald, July 20, 1886.
The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.
Wahayin da muke dubawa ya haɗa da bayanin muryar Almasihu. Sa’ad da Yohanna ya juya ya kuma ji muryar Almasihu, ta kasance kamar ƙarar “ruwaye masu yawa.” Sa’ad da muryar Almasihu take magana game da alkawarinsa da mutane ko da zaɓaɓɓen al’umma, ana danganta ta da ruwaye masu yawa. An buɗe saƙon Daniyel bakwai zuwa tara a shekara ta 1798, sa’an nan kuma, a shekara ta 1989 an buɗe saƙon Daniyel goma zuwa sha biyu. Shekara ta 1798 tana da alaƙa da muryar Kogin Ulai, kuma shekara ta 1989 ita ce muryar Kogin Hiddekel.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Haske da Daniyel ya karɓa daga wurin Allah an ba shi ne musamman domin waɗannan kwanaki na ƙarshe. Wahayoyin da ya gani a bakin kogunan Ulai da Hiddekel, manyan kogunan Shinar, yanzu suna kan hanyar cika, kuma dukan abubuwan da aka annabta za su jima kaɗan su faru.” Testimonies to Ministers, 112.
The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’
Kogin Urdun shi ne mahaɗin tsakanin tarihin alkawari na alpha da tarihin alkawari na omega na Isra’ila ta dā. Kalmar Urdun na nufin “mai saukowa,” kuma tana wakiltar Almasihu “babban mai saukowa.”
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.
Ku kasance da wannan tunani a cikinku, wanda kuma yake cikin Almasihu Yesu: Shi kuwa, da yake cikin surar Allah, bai ɗauka daidai da Allah kamar ƙwace ba: Amma ya mai da kansa ba kome ba, ya ɗauki surar bawa, aka kuma same shi cikin kamannin mutane: Da aka same shi cikin siffa kamar mutum, sai ya ƙasƙantar da kansa, ya zama mai biyayya har zuwa mutuwa, har ma mutuwar gicciye. Filibiyawa 2:5–9.
The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.
Kogin Urdun yana wakiltar Almasihu, “mai saukowa mai girma,” kuma Urdun shi ne mahaɗin da ke tsakanin tarihin alpha da omega na zaɓaɓɓun mutanen Allah, waɗanda aka ba su gonar inabi domin su kula da ita. Ruwan kubutarwar Musa suna wakiltar muryar Almasihu, wadda za a iya ji idan rai zai juya kawai, domin ya ji “muryar da take a bayansu,” kuma muryar da za su ji a sa’an nan ita ce—muryar ruwaye masu yawa. Daga rigyawar Nuhu har zuwa hallakar Urushalima a shekara ta 70 AD, an gabatar da ruwan kubutarwa a matsayin alamomin hanya ga mutanen alkawarin Allah. Waɗannan alamomin hanya suna wakiltar tarihin cikin gida na mutanen alkawarin ƙarshe na Allah, dubu ɗari da arba’in da huɗu. Ruwan da ke ciyar da Kogin Urdun yana samo asali ne daga raɓa da dusar ƙanƙara da suke taruwa a tsaunukan Hermon, waɗanda suke zama asalin ruwan Kogin Urdun.
A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.
Wakar matakai ta Dawuda. Ga shi, yadda yake da kyau ƙwarai da kuma daɗi, ’yan’uwa su zauna tare cikin haɗin kai! Yana kama da man shafawa mai daraja a kan kai, wanda ya gangaro zuwa kan gemu, har zuwa gemun Haruna; wanda ya gangaro har zuwa bakin tufafinsa; Kamar raɓar Hermon, kamar kuma raɓar da ta sauko a kan duwatsun Sihiyona: gama a can Ubangiji ya umarci albarka, wato rai har abada. Zabura 133:1–3.
Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.
Waɗannan ruwaye kuma suna samar da kogon Pan, wani tafki mai zurfi, da yake a cikin kogo da yake a Panium na Daniyel 11:13–15, da Kaisariya Filibi a zamanin Bitrus. Maɓuɓɓugan farko na Kogin Urdun ma suna samar da shaidan-tafkin kogon Pan. Muryar ruwaye masu yawa tana bayyana cewa babban rikici tsakanin Almasihu da Shaiɗan ya samo asali ne daga ƙololuwar manyan duwatsu na tsaunukan Hermon.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Ni kuma ina gaya maka, kai ne Bitrus, kuma a kan wannan dutse zan gina ikilisiyata; kuma ƙofofin jahannama ba za su rinjaye ta ba. Matiyu 16:18.
The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism is changed in Peter representing 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.
Sunan “Hermon” na nufin “mai tsarki, tsarkakakke, wanda aka keɓe, ko kuma wanda aka ware,” kuma alama ce ta Sama, tushen dukan ruwa da kuma farkon babban rikici kamar yadda aka wakilta da “ƙofofin jahannama,” wanda shi ne sunan da Yesu ya ɗora wa kogon Pan sa’ad da yake a Kaisariya Filibi. A cikin wannan yanayi ne aka canza Simon Barjona zuwa Bitrus. Simon na nufin ‘wanda yake ji,’ kuma Barjona na nufin ‘ɗan kurciya.’ Simon alama ce ta rai wanda ya ji saƙon baftismar Yesu da aka wakilta ta wurin Ruhu Mai Tsarki cikin siffar kurciya. Kamar yadda wanda ya ji saƙon baftismar Almasihu yake canzawa cikin Bitrus mai wakiltar 144,000. An hatimce Bitrus yana a Panium, wanda shi ne ayoyi goma sha uku zuwa goma sha biyar na Daniyel goma sha ɗaya.
From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.
Daga ruwan Hermon, Kogin Urdun, alamar Almasihu—babban Mai saukowa—yana kammala tafiyarsa a Tekun Matattu. Daga Sama, inda raɓar rai take asali, Almasihu ya sauko zuwa ga mutuwar gicciye, wadda Tekun Matattu ke wakilta. Gabar Tekun Matattu ita ce mafi zurfin fili da yake bayyane a doron ƙasa. Kogin Urdun mai saukowa yana saukowa zuwa mafi ƙasƙancin matakin ruwa a duniya, kamar yadda Almasihu ya sauko zuwa ga mutuwarsa a kan gicciye. Daga ruwan rai zuwa ruwan mutuwa, Kogin Urdun yana wakiltar saukowar Almasihu daga sama zuwa gicciye.
Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.
Muhimman jigogin annabcin Littafi Mai Tsarki suna da alaƙa da ruwa, kuma annabcin Littafi Mai Tsarki muryar Almasihu ce, wadda ita ce muryar ruwaye masu yawa. Karuwar Babila tana zaune a kan ruwaye masu yawa, kuma ruwayen Yufiretis ana busar da su domin a shirya hanyar sarakunan gabas, kuma ’yan kasuwa da sarakuna suna tsayawa daga nesa suna makoki gama jiragen Tarshish an hallaka su a tsakiyar tekuna, kuma alkawarin mutuwa da mashayan Efraim suka karɓa sa’ad da suka ɓoye kansu a ƙarƙashin ƙarya, ana soke shi ta wurin ambaliyar mamaya ta dokar Lahadin papanci.
When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.
Lokacin da Sister White ta yi ishara da “manyan kogunan Shinar,” tana nufin Kogunan Tigris da Yufiretis. Ana iya bibiyar waɗannan ruwaye har zuwa Gonar Adnin, inda su ne kogi na uku da na huɗu da suka fito daga Adnin.
And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.
Kuma sunan kogi na uku shi ne Hiddekel; shi ne wanda yake gudana zuwa gabashin Assuriya. Kuma kogi na huɗu shi ne Euphrates. Farawa 2:14.
The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”
Hiddekel shi ne Tigris, kuma ba shakka, Euphrates kuwa shi ne Euphrates, ko da yake masana tarihi da masana tauhidi na zamani ba su yarda ba. Suna nacewa cewa Ulai ba babban kogi ba ne, sai dai wata tashar ruwa ce da mutum ya gina a Farisa, ba a Shinar ba. Waɗannan hukumomin ɗan’adam ɗin nan ne kuma suke tabbatar da cewa koguna biyu kaɗai masu wani muhimmanci da ake dangantawa da Shinar su ne Tigris da Euphrates, kuma annabiyar ta faɗa cewa Ulai da Hiddekel su ne “manyan kogunan Shinar.”
The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.
Kalaman annabiya game da saƙon ruwa suna adawa da masana na zamani, kamar yadda tsoffin masana suka yi—waɗanda suka yi adawa da saƙon ruwan Nuhu. An sanar da mu cewa wahayoyi biyu da waɗannan koguna biyu suke wakilta suna cikin aiwatar cika, sabili da haka, duk abin da aka wakilta a cikin waɗannan wahayoyi biyu da aka bayar ta wurin “manyan koguna biyu na Shinar,” ba da daɗewa ba zai cika. Saƙon da yake da alaƙa da waɗannan koguna shi ne muryar Almasihu, gama muryarsa kamar ruwa masu yawa take. Tigris da Yufiretis suna wakiltar babban jigon annabci, kuma shaidarsu tana da alaƙa da alkawarin da Musa na alfa ya kafa, wanda shi ne wannan alkawari ɗaya da Almasihu na omega ya tabbatar.
In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.
A cikin annabci, kogin Tigris yana wakiltar Assuriya, kuma Yufiretis kuwa Babila ne. A cikin wannan dangantaka, su ne iko biyu ɗin nan, waɗanda Irmiya ya wakilta da zakuna, waɗanda za su fara kai masarautar arewa zuwa bauta, sannan daga baya su kai masarautar kudu zuwa bauta.
Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.
Isra’ila tumaki ne da ya watse; zakuna sun kore shi: da fari sarkin Assuriya ya cinye shi; a ƙarshe kuma wannan Nebukadnezzar sarkin Babila ya karya ƙasusuwansa. Irmiya 50:17.
Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.
Dukansu Assuriya da Babila abokan gāba ne na arewa dangane da kowanne masarautar Isra’ila, saboda haka su ne misalai na sarkin arewa na jabu—ikon papanci. Ainihin al’adun siyasa da na addini iri ɗaya ne waɗannan iko biyu suka aiwatar, kasancewar sun tashi daga muhalli guda na al’adu; amma tsarin siyasar Assuriya ya fi jaddada tafiyar da mulki na gwamnati, alhali kuwa Babila ta fi jaddada tafiyar da mulki na coci, ko da yake suna da kamanceceniya ƙwarai. Roma arna da Roma ta papanci a wasu matakai iri ɗaya suke, amma duk da haka, Roma arna tana wakiltar tafiyar da mulki na gwamnati, Roma ta papanci kuwa tafiyar da mulki na coci. Assuriya, a dangantakar annabci da Babila, masarauta ce ta tafiyar da mulki na gwamnati, sai Babila ta biyo baya a matsayin irin wannan iko mai jaddada tafiyar da mulki na coci. Assuriya ta wakilci Roma arna, Babila kuma tana wakiltar Roma ta papanci. Dukkan waɗannan iko huɗu sun tattake Wuri Mai Tsarki da rundunar Allah. Assuriya tana da alaƙa da Tigris, Babila kuma da Yufiretis. Wannan ya yi daidai da bushewar Yufiretis a cikin littafin Ru’ya ta Yohanna, domin a shirya hanya ga sarakunan gabas, kamar yadda aikin Sairus ya misalta ta wurin karkatar da Yufiretis domin a rushe Babila. Babila ita ce Yufiretis; Assuriya ita ce Tigris.
The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.
Sarkin arewa cikin annabci yana cin nasara a kan duniya a lokacin rikicin dokar Lahadi, sa’an nan kuma ya fāɗi; amma sau da yawa ana wakiltar wannan cin nasara a matsayin ambaliya mai rinjaye ƙwarai. Labarin sarkin arewa, kamar yadda Assuriya da Babila suka wakilta, ana yi masa alama da koguna, gama ana ba da labarin ne ta muryar manyan ruwaye masu yawa.
The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:
Ana kiran ƙasar da take tsakanin koguna biyu da Mesofotamiya, wanda yake nufin “ƙasar da take tsakanin koguna biyu.” Koguna biyun nan suna wakiltar ikon arewa wanda Allah yake amfani da shi don horar da mutanensa masu ridda ta wurin warwatsa su cikin bauta. Ɗaya daga cikin rassan rafukan muryar manyan ruwaye ana same da shi a cikin suna “Padanaram,” wanda aka ambace shi sau goma kacal a cikin Nassosi. Ambato na farko yana da alaƙa da alkawari, gama yana bayyana tushen jinin Rebeka, matar Ishaku. Ayar tana cewa:
And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.
Ishaku kuwa yana da shekara arba’in sa’ad da ya auri Rebeka, ’yar Betuwel Bafadan-Aram, ’yar’uwar Laban Basuriyawa.
The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)
An nuna ƙarshen shekaru arba’in a kan shaidu uku na Musa yana kaiwa ga Kadesh, 1863 da kuma dokar Lahadi. Auren Ishaku aure ne na alkawari, mai misalta auren Almasihu da dubu ɗari da arba’in da huɗu a lokacin dokar Lahadi, wadda ita ce 1863, wadda ita ce Kadesh, wadda ita ce ƙarshen tarihin alkawari na shekaru arba’in. Rifkatu ’yar Bafillace ce, kuma ’yar’uwar Laban Bafillace, (wanda a tsara mai zuwa na tarihin alkawari, ya karya alkawari da Yakubu ɗan Ishaku.)
Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mention in Genesis 25:20.
Bethuwel na nufin “gidan kufai” ko “mai kufaitawa,” saboda haka Rebeka ‘yar “gidan mai kufaitawa” ce. Suriya na nufin tudu da fili mai fāɗi, kuma Padanaram na nufin Mesofotamiya, wato ƙasar da take a tsakani. Rebeka ta fito daga zuriyar Suriyawa waɗanda suka zo daga Mesofotamiya, tudun da yake a tsakani tsakanin “Tigris na Assuriya” da “Yufiretis na Babila,” waɗanda suke wakiltar zakuna da Ubangiji ya yi amfani da su domin ya tarwatsa tumakinsa masu ridda. Gidan masu kufaitawa ya haɗu da gidan Allah a cikin auren Ishaku da Rebeka. Ba haɗari ba ne cewa a ambaton farko na Padanaram, waɗannan koguna biyu masu wakiltar sarkin arewa na annabci, wanda ake wakilta a matsayin ambaliyar ruwa mai malala, aka fara ambatonsu a Farawa 25:20.
The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.
Haɗin gidan kufai da mutanen alkawarin Allah ya ci gaba sa’ad da Yakubu ya gudu daga Isuwa, ya kuma ƙare a wurin baffansa Laban, inda ya yi hidima na lokaci biyu na kwanaki 2520 domin ya sami auren alkawari na gaba. Ɗaya auren ya ƙare da warwatsuwar mulkin arewacin Isra’ila, ɗayan kuma ya ƙare da warwatsuwar mulkin kudancin. Sa’ad da lokutan warwatsuwar waɗannan masarautu biyu suka ƙare, bi da bi, a 1798 da 1844, sai auren da Yakubu ya yi aiki dominsa cikin lokaci biyu na 2520 ya cika, domin ango ya zo ga auren a ranar 22 ga Oktoba, 1844.
Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.
To, ashe Almasihu ya auri Leah, wadda take nufin “gajiya da kasala,” ko kuwa ya auri Rachel, wadda take nufin “matafiyi mai kyau?” Leah da Rachel suna wakiltar rukuni biyu na budurwai matafiya, budurwa ɗaya wadda “ta gaji” da kuma budurwa ɗaya wadda “ta yi tafiya da kyau” a kan hanyar zuwa auren Yakubu a ranar 22 ga Oktoba, 1844.
“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.
“An kafa musu haske mai ƙyalli a bayansu a farkon hanyar, wanda wani mala’ika ya gaya mini shi ne ‘kukan tsakar dare.’ Wannan haske ya haskaka dukan hanyar, ya kuma ba da haske ga ƙafafunsu, domin kada su yi tuntuɓe.
“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. 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.” Early Writings, 15.
“In suka ci gaba da sa idanunsu ga Yesu, wanda yake a gabansu, yana bishe su zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba wasu suka gaji, suka ce birnin yana da nisa ƙwarai, alhali kuwa sun yi tsammanin da tuni sun riga sun shiga cikinsa. Sai Yesu ya kan ƙarfafa su ta wurin ɗaga hannunsa na dama mai ɗaukaka, daga hannunsa kuma wani haske ya fito wanda ya yi ta kaɗawa a bisa ƙungiyar masu jiran zuwan Ubangiji, suka kuma yi ihu, ‘Alleluia!’ Wasu kuwa da ganganci suka musanta hasken da yake a bayansu, suka ce ba Allah ba ne ya bishe su har can. Sai hasken da yake a bayansu ya mutu, ya bar ƙafafunsu cikin duhu ƙurmus, suka yi tuntuɓe, suka rasa ganin alamar da kuma Yesu, suka kuma fāɗi daga hanyar zuwa ƙasa cikin duniya mai duhu da mugunta da take a ƙasa.” Early Writings, 15.
In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.
A cikin 1844, motsin Milleriyawa na Filadelfiya ya shiga cikin aure. Auren 22 ga Oktoba, 1844 ya raba rukuni biyu na masu sujada da Rahila da Lai’atu ke wakilta. Rahila tana wakiltar wani rukuni da ya yi nasarar tafiya a kan hanya zuwa auren 22 ga Oktoba, 1844, amma rukunin Lai’atu ya gaji. Sai aka raba su, kuma aikin gwaji na mala’ika na uku ya fara, daidai a inda aikin gwajin Kiran Tsakar Dare ya ƙare.
The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second sets of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.
Auren ya riga ya fara, kuma daga nan gaba za a cika shi kuma a gwada shi. An cika auren a shekara ta 1846, kuma tsarin gwajin mala’ika na uku ya fara. A shekarun 1849 da 1850 Ubangiji yana miƙa hannunsa a karo na biyu domin ya tattara ragowarsa. A lokacin ne aka sanya tebur na biyu na Habakkuk cikin tarihi, kamar yadda rukunan doka na biyu suka kasance alama. Bayan Musa ya karya rukuni na farko, aka gabatar da rukuni na biyu na alluna. Taswirar 1850 ta maye gurbin ta 1843, kuma a shekara ta 1850, gwajin Isra’ila ta dā a matsayin amaryar sabon alkawarin Allah ya ci gaba zuwa Kadesh da 1863.
In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.
A shekara ta 1856, ƙarin ruwa daga kogunan biyu ya zo ta alƙalamin Hiram Edson. Hasken da ya shafi “sau bakwai” wanda ya zo ta alƙalamin Edson, shi ne hasken da kogunan biyun nan suke wakilta, waɗanda suka fara shaidarsu ta annabci a Gonar Adnin. Gonar Adnin alama ce ta tawayen ’yan Adam ga dokar Allah, kuma ita ce inda ruwayen kogunan Ulai da Hiddekel suka fara tafiyarsu. Suna bi ta cikin tarihin alkawari, domin wannan Gona, alamar tawaye, ita ma ita ce inda aka yanka ɗan rago domin a samar da tufafin da za su maye gurbin ganyen ɓaure da ke kan Adamu da Hauwa’u. Tarihin alkawari ya fara ne da alkawarin rai tsakanin Adamu da Allah. Wannan alkawari, wanda itacen rai yake alamta shi, ya kai ga karyayyen alkawarin da Adamu da Hauwa’u suka yi, wanda ya fara sabon alkawarin rai, sa’ad da Ɗan Ragon da aka yanka tun kafin kafuwar duniya ya ba da sutura ga ma’auratan nan tsirara kuma batattu. Kogunan biyu da suke gudana daga wannan Gona a ƙarshe sun zama alamomin ikokin da Allah yake amfani da su a matsayin sandar horonsa.
O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.
Ya Asshurawa, sandar fushina ne, kuma kulkin da yake hannunsu shi ne hasalina. Zan aike shi gāba da al’umma mai riya, kuma a kan mutanen fushina zan ba shi umarni, yă kwashe ganima, yă kama abin farauta, yă tattake su kamar laka a tituna. Ishaya 10:5, 6
Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.
Waɗannan koguna biyu sun gudana daga Adnin zuwa zuriyar Rifkatu da aurenta na alkawari da Ishaku, sannan zuwa ga Yakubu, inda aka wakilta ruwan koguna biyun a matsayin lokaci biyu mabambanta na sau bakwai. Sa’an nan kuma, waɗannan koguna biyu ɗin nan ne suke gudana ta cikin surori shida na ƙarshe na Daniyel, inda kowane kogi yake wakiltuwa da surori uku. Kogi ɗaya yana wakiltar ƙaruwa cikin sani wadda aka buɗe hatiminta a surori bakwai, takwas da tara, ɗayan kogin kuma yana wakiltar ƙaruwa cikin sani wadda aka buɗe hatiminta a surori goma, goma sha ɗaya da goma sha biyu.
Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.
An wakilta surori na bakwai, takwas da tara a matsayin wahayin Ulai, kuma an kwatanta Kristi ta hanya makamanciya a surori na goma, goma sha ɗaya da goma sha biyu. A cikin duka wahayi biyun na kogin, waɗanda surori uku ke wakilta—an wakilta Kristi a matsayin mai tsaye a bisa ruwa.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Kuma ya faru, sa’ad da ni, ni da kaina Daniyel, na ga wahayi, kuma na nemi ma’anarsa, sai ga, ga shi, wani ya tsaya a gabana mai kama da mutum. Kuma na ji muryar mutum daga tsakanin gaɓoɓin Ulai, wadda ta yi kira, ta ce, Jibra’ilu, ka sa mutumin nan ya fahimci wahayin. Daniyel 8:15, 16.
The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.
Wahayin Kristi a sura ta goma yana kama da wahayin da Yohanna ya gani a Ru’ya ta Yohanna sura ta ɗaya, kuma a wahayin Daniyel na sura ta takwas Palmoni yana a bisan ruwaye, kamar yadda yake a sura ta goma sha biyu, inda yake sanye da lilin.
“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’
“A lokacin ziyarar Jibra’ilu, annabi Daniyel bai iya karɓar ƙarin umarni ba; amma bayan ’yan shekaru kaɗan, yana marmarin ya ƙara sanin batutuwan da ba a riga an bayyana su sarai ba, sai ya sāke sa kansa ga neman haske da hikima daga wurin Allah. ‘A waɗannan kwanaki ni Daniyel ina makoki har makonni uku cikakku. Ban ci abinci mai daɗi ba, nama kuma bai shiga bakina ba, ko ruwan inabi, ban kuma shafa wa kaina mai ko kaɗan ba…. Sa’an nan na ɗaga idanuna, na duba, sai ga wani mutum sanye da lilin, ƙugunsa kuwa a ɗaure da zinariya mai tsabta ta Ufaz. Jikinsa kuma yana kama da beryl, fuskarsa kuma kamar hasken walƙiya, idanunsa kuma kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar gogaggen tagulla a launi, muryar maganarsa kuma kamar ƙarar taron jama’a mai yawa.’”
“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.
“Ba wani ƙasa da Ɗan Allah ne ya bayyana ga Daniyel ba. Wannan kwatancin ya yi kama da wanda Yohanna ya bayar sa’ad da aka bayyana masa Almasihu a tsibirin Patmos. Ubangijinmu yanzu ya zo tare da wani manzon sama domin ya koya wa Daniyel abin da zai faru a kwanaki na ƙarshe. An ba Daniyel wannan sani, kuma an rubuta shi ta wurin hurarriyar wahayi domin mu, waɗanda iyakar duniya ta zo a kanmu.” Review and Herald, Fabrairu 8, 1881.
In the Hiddekel vision of Christ in chapter ten Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hand to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.
A cikin wahayin Almasihu na Hiddekel a sura ta goma, Almasihu yana kan ruwa kuma yana sanye da lallausan tufafin lilin, kuma a cikin wahayin Ulai yana kan ruwa. Wahayin Ru’ya ta Yohanna ɗaya ya yi daidai da wahayin da aka gabatar a cikin wahayin Ulai da Hiddekel, inda Sister White ta bayyana cewa “ba wani ba ne face Ɗan Allah.” Sa’ad da ta bayyana mala’ikan Ru’ya ta Yohanna goma, ta ce mala’ikan “ba wani ba ne face Yesu Almasihu.” Mala’ikan da ke cikin Ru’ya ta Yohanna goma yana ɗaga hannunsa zuwa sama, yana kuma rantsewa da Wanda yake raye har abada abadin, abin da yake da alaƙa da wahayin Almasihu a sura ta goma sha biyu, wanda yake ɗaga hannayensa biyu zuwa sama yana kuma rantsewa da Wanda yake raye har abada abadin. A cikin Ru’ya ta Yohanna goma yana kan ruwa da kuma ƙasa.
What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.
Abin da yake “tsakanin gaɓɓun” kogi ruwa ne, kuma Daniyel ya ji “muryar wani mutum daga tsakanin gaɓɓun,” saboda haka muryar ta fito daga mutumin da yake a bisan ruwan, kuma muryar ita ce ƙararin ruwan kogin Ulai.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold
A rana ta ashirin da huɗu ga wata na fari kuwa, sa’ad da nake a gefen babban kogin nan, wato Hiddekel; sai na ɗaga idona, na duba, ga shi kuma,
a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …
wani mutum sanye da lilin, wanda kugu nasa aka ɗaure da tsantsar zinariya ta Uphaz: Jikinsa kuma ya yi kama da duwatsu beryl, fuskarsa kuma kamar bayyana ta walƙiya, idanunsa kuwa kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar launin tagulla mai goge, muryar maganarsa kuwa kamar muryar taro mai yawa. …
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.
Amma kai, ya Daniyel, ka rufe kalmomin, ka kuma hatimce littafin har zuwa lokacin ƙarshe: da yawa za su yi ta kai da komo, kuma ilimi zai ƙaru. Sa’an nan ni Daniyel na duba, ga shi, waɗansu biyu kuma suna tsaye, ɗaya a wannan gefen gabar kogin, ɗaya kuma a wancan gefen gabar kogin. Sai ɗaya ya ce wa mutumin da yake sanye da lilin, wanda yake a bisa ruwan kogin, Har yaushe ne za a kai ga ƙarshen waɗannan abubuwa masu ban al’ajabi? Sai na ji mutumin da yake sanye da lilin, wanda yake a bisa ruwan kogin, sa’ad da ya ɗaga hannunsa na dama da hannunsa na hagu zuwa sama, ya kuma rantse da wanda yake rayayye har abada cewa zai kasance na wani lokaci, da lokuta, da rabin lokaci; kuma sa’ad da ya gama wargaza ikon tsarkakan mutane, dukan waɗannan abubuwa za su cika.
And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.
Na ji, amma ban fahimta ba; sai na ce, Ya Ubangijina, menene ƙarshen waɗannan abubuwa? Sai ya ce, Ka tafi, Daniyel: gama an rufe kalmomin, an kuma hatimce su har zuwa lokacin ƙarshe. Da yawa za a tsarkake su, a mai da su farare, a kuma gwada su; amma mugaye za su yi mugunta: kuma babu ko ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta. Daniyel 10:4–6; 12:4–10.
The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.
Manyan kogunan Shinar, kamar yadda Sister White ta bayyana su, duka suna da alaƙa da wahayi inda Almasihu yake bisa ruwa yana magana, gama muryarsa kamar ƙarar manyan ruwaye take. A cikin waɗannan wahayoyin guda biyu, ana yin tambayar nan ta “har yaushe?” Haka kuma, an wakilci kogunan biyu a cikin “tambaya da amsa” na Daniyel sura ta takwas, wanda shi ne ginshiƙi na tsakiya da kuma harsashin Adventism. A can, kogunan biyu alamu ne na “lokuta bakwai” na watsewa da tattakewa na Wuri Mai Tsarki da kuma rundunar. Kogunan biyu suna cika matsayinsu a matsayin sandar horo ta Allah, sa’an nan kuma su kwarara zuwa cikin tarihin Millerite na mala’ika na fari, inda William Miller ya gano jauharinsa na annabci na farko, wato layin “lokuta bakwai” a cikin Leviticus ashirin da shida. Kogunan biyu suna wakiltar watsewar nan biyu ta shekaru 2520, waɗanda zakuna biyun Assuriya da Babila suka aiwatar, waɗanda Tigris da Euphrates suke wakilta, kuma ba shakka kuma Leah da Rachel, ’ya’yan ɗan’uwa mata na Rebekah, waɗanda aurensu na alkawari ya faru sa’ad da Ishaku yake ɗan shekara arba’in, kamar yadda yake a rubuce a Farawa 2520.
Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.
Miller ya gabatar ne kawai da watsewar “lokatai bakwai” a kan masarautar kudu ta Yahuza, wadda aka cika ta tare da annabcin shekaru 2300 a shekara ta 1844. A shekara ta 1856, “sabon ruwan inabi” na “lokatai bakwai” ya bayyana irin wannan watsewa a kan masarautar arewa, yana ƙarewa a shekara ta 1798. A matsayin binciken annabci na farko na William Miller, ruwan kogin Euphrates ya zo a matsayin koyarwar alpha a cikin tarihin mala’ika na farko. Ruwan kogin Ulai ya zo tare da mala’ika na uku. Binciken alpha na Miller shi ne lokatai bakwai da kogin Ulai ya wakilta, kuma binciken omega na Hiram Edson shi ne lokatai bakwai da kogin Hiddekel ya wakilta.
The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.
Lambar 2520 tana wakiltar tsawon lokacin da yake iri ɗaya ga kowane mulki, amma wanda yake farawa da ƙarewa da tazarar shekaru arba’in da shida a tsakaninsu. Shekara ta 1798 tana nuna lokacin ƙarshe da zuwan mala’ika na farko na Ru’ya ta Yohanna sura ta goma sha huɗu. 1798 cikar shekaru 2520 ne na tarwatsawar da aka kawo a kan mulkin arewa ta bakin zaki na Assuriya. 1844 kuma cikar “sau bakwai” ne da aka kawo a kan mulkin kudu, kuma zaki na Babila ne yake wakiltarsa. Koguna biyun su ne iyakokin tarihin saƙonnin mala’ika na farko da na biyu, waɗanda suka ƙare da zuwan na ukun a ranar 22 ga Oktoba, 1844, sa’ad da aka busa ƙaho na bakwai da kuma ƙahon jubili a Ranar Kafara ta kamanni.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Sa’an nan za ka sa a busa ƙahon jubili a rana ta goma ga wata na bakwai; a ranar kafara za ku sa a busa ƙahon a cikin dukan ƙasarku. Leviticus 25:9.
The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”
Busar ƙaho na bakwai alama ce ta aikin Almasihu na haɗa Allahntakarsa da ’yan Adam, kuma ana wakiltarsa da shekaru 2300 na wahayin Kogin Ulai; kuma busar ƙahon jubili alama ce ta alkawarin ƙasar da aka karya aka kawo a kan mutanen Allah, abin da Daniyel ya kira la’ana da rantsuwar Musa, kuma abin da Musa ya kira “husumar alkawarin Allah.”
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Hakika, dukan Isra’ila sun ƙetare dokarka, har ma da kaucewa, domin kada su bi muryarka; saboda haka la’ana ta zubo a kanmu, da kuma rantsuwar da aka rubuta cikin dokar Musa bawan Allah, domin mun yi masa zunubi. Daniyel 9:11.
The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”
“la’ana” da kuma “rantsuwar” da aka rubuta a “cikin dokar Musa” su ne “sau bakwai” na Lawiyawa ashirin da shida. Kalmar da aka fassara da “rantsuwa” ita ce wannan kalmar Ibrananci ɗaya da a cikin Lawiyawa aka fassara da “sau bakwai.” La’anar, saboda karya rantsuwar alkawari a cikin sura ta ashirin da biyar, an bayyana ta a cikin sura ta ashirin da shida, inda Musa ya bayyana la’anar a matsayin “jayayyar alkawari.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Sa’an nan ni ma zan yi tafiya da ku a gaba da ku, kuma zan hukunta ku har sau bakwai saboda zunubanku. Kuma zan kawo takobi a kanku, wanda zai rama gardamar alkawarina; kuma sa’ad da aka tattara ku a cikin biranenku, zan aiko da annoba a tsakaninku; kuma za a miƙa ku cikin hannun maƙiyi. Leviticus 26:24, 25.
The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.
Ubangiji ya kawo takobin zaki na Assuriya a kan masarautar arewa domin “hukunta” su ta wajen ba da su cikin “hannun maƙiyi,” a shekara ta 723 K.H. Bayan shekaru arba’in da shida, a shekara ta 677 K.H., masarautar kudu ta ji la’anar Musa. La’anar Musa ita ce jayayyar alkawari. Tsawon shekaru arba’in da shida, Allah ya yi amfani da zakunan Mesofotamiya domin su kawar da rundunar kuma su tattake ta. A ƙarshen wancan lokaci na shekaru arba’in da shida, Nebukadnezzar ya hallaka Wuri Mai Tsarki. Rundunar da tambayar Daniyel ta ambata a aya ta goma sha uku ta Daniyel takwas ta kasance cikin bautar maƙiyansu a tsawon wani lokaci na shekaru arba’in da shida wanda ya kai ga hallakar Wuri Mai Tsarki, wanda shi ne kuma ɗaya batun da za a tattake a aya ta goma sha uku. Sa’ad da waɗannan koguna suka kai ga 1798 da 1844 bi da bi, an tattara wata runduna tare a matsayin haikali, gama rundunar jiki ce, jiki kuma haikali ne. A ƙarshen wancan lokaci, haikalin da aka gina a cikin shekaru arba’in da shida zai haɗu da haikalin sama cikin auren Allahntaka da ɗan’adam. Aure yana tsakanin haikali biyu, kuma abin da Allah ya haɗa tare bai kamata ya rabu ba.
The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.
Ruwan Tigris ya kai ga 1798, kuma ruwan Yufiretis ya kai ga 1844. Kafin isowar mala’ika na uku kaɗan, mala’ika na biyu ya iso, kuma daga nan a taron sansani na Exeter, New Hampshire, a ranar 12–17 ga Agusta, 1844, an zubo saƙon Kukan Tsakar Dare. Exeter na nufin “kagara ta ruwa,” kuma a taron sansanin, an gudanar da wani taro na jabun kwaikwayo a cikin wata tanti dabam, wanda wata ƙungiya daga Watertown, Massachusetts, ta kafa. Ruwan da suka samo asali daga Adnin, bisa ga Sister White, suna dab da a watse “kamar igiyar ruwa mai ƙarfi” a fadin gabar tekun gabas na Amurka. Girgizar ƙasar da ta tayar da wannan igiyar ruwan ta faru ne a Lambun Adnin sa’ad da Shaidan ya rinjayi ’yan Adam, ya haddasa wata babbar karkarwa a Adnin wadda igiyoyinta suka kai har zuwa Kukan Tsakar Dare na tarihin Milleriyawa. Wannan igiyar ruwa mai ƙarfi tana malalowa cikin Kukan Tsakar Dare a cikin tarihin mutum dubu ɗari da arba’in da huɗu, kuma igiyar da ta fara daga girgizar ƙasar zunubin Adamu ta kai har zuwa girgizar ƙasar dokar Lahadi ta Ru’ya ta Yohanna sura ta goma sha ɗaya.
The voice of Christ is the voice of many waters, and the waters combined make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.
Muryar Almasihu ita ce muryar ruwaye masu yawa, kuma ruwayen da aka haɗa tare su ne saƙon ruwan sama na ƙarshen lokaci. Ishaya da ɗansa Shearjashub suna tsaye a aya ta uku ta sura ta bakwai a tafkin da ke bakin magudanar ruwa ta sama, suna gabatar da saƙon ruwan sama na ƙarshe a lokacin sa hatimi na mutum dubu ɗari da arba’in da huɗu. A can furucin Ishaya a kan sarki Ahaz, marar hikima kuma mugaye, shi ne cewa Ubangiji zai aiko wa Ahaz da ruwayen Assuriya, wato sarki Sennacherib, kuma ruwansa zai yi ambaliya har zuwa wuya.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Ubangiji kuma ya sake yi mini magana, yana cewa, Saboda wannan jama’a suna ƙin ruwan Shiloah da ke gudana a hankali, suna kuma farin ciki da Rezin da ɗan Remaliya; saboda haka yanzu, ga shi, Ubangiji yana kawo musu ruwan kogin, mai ƙarfi mai yawa, wato sarkin Assuriya da dukan ɗaukakarsa; zai kuma taso a kan dukan magudanan ruwansa, ya kuma bi ta kan dukan gabarorinsa. Zai ratsa ta Yahuda; zai yi ambaliya, ya kuma wuce; zai kai har zuwa wuya; kuma shimfiɗar fikafikansa za ta cika faɗin ƙasarka, ya Immanuwel. Ishaya 8:5–8.
Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.
Ahaz ya ƙi ruwan da Ubangiji ya “aika”, saboda haka Ubangiji ya “aika” wa Ahaz ruwan Assuriya. Ahaz ya “yi farin ciki” da ƙungiyar haɗin gwiwar “Rezin da ɗan Remaliya.” Ahaz yana “yin farin ciki” da saƙon ruwan sama na ƙarshen zamani na jabu wanda Rezin da ɗan Remaliya suke wakilta.
Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposites emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.
Rezin da ɗan Remaliya, wato Feka, sarkin masarautar arewa, suna wakiltar kwaikwayon ƙarya na Ishaya da ɗansa. Wawa kuma mugun sarki Ahaz yana “murna” da haɗin gwiwar da kabilu goma na arewacin Isra’ila da Suriya suke wakilta, abin da yake misalta haramtacciyar dangantakar ikilisiya da gwamnati a lokacin dokar Lahadi. Ahaz yana murna, gama kunya da farin ciki su ne jihohin zuciya biyu masu saɓani da wahayi ya yi amfani da su wajen yi wa waɗanda aka wakilta a cikin muhawarar ruwan sama na ƙarshe jawabi. Sa’ad da Irmiya ya ci ƙaramin littafin, ya zama farin ciki da murnar zuciyarsa, kuma Yowel ya sanar da mu cewa mutanen Allah ba za su taɓa jin kunya ba. Ahaz, da yake ɗan Laodikiya ne, makaho ne, saboda haka yana murna cikin saƙon ruwan ƙarya yana kuma ƙin saƙon ruwan gaskiya na Ishaya. Ya kamata ya ji kunya domin dogararsa ga saƙon ruwan sama na ƙarshe na jabu wanda ambaliyar ruwan sarkin arewa take wakilta, amma ya ƙi saƙon Shiloah.
The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.
Saƙon Shiloah a cikin Ishaya takwas shi ne saƙon ruwan sama na ƙarshe. An gane tafkin Shiloah a cikin Sabon Alkawari a matsayin tafkin Silowam. A Ibrananci ko Girkanci yana nufin “aika.” Ya zama wajibi ga Almasihu ya tafi domin ya “aiko” da Ruhu Mai Tsarki. Ishaya da Ahaz suna wajen tafkin Shiloah, kuma gwajin ya ta’allaka ne a kan ko za a ba da bangaskiya ga tafkin Shiloah kamar yadda Ishaya da ɗansa suke wakilta, ko kuwa bangaskiya ga Rezin da ɗan Remaliya? Ahaz yana zaɓi tsakanin ruwa biyu, ruwan Shiloah ko ruwan Sarkin Assuriya. Ahaz ya yi farin ciki da ƙawancen da saƙon da Rezin da ɗan Remaliya suke wakilta, sabili da haka ya karɓi ambaliyar hallaka, maimakon ruwan da ke gudana a hankali a lokacin shari’arsa. Shari’arsa tana wakiltar dokar Lahadi sa’ad da sarkin arewa yake mamaye dukan duniya kamar ambaliya. Hakan yana faruwa tun daga dokar Lahadi zuwa gaba, sa’ad da ambaliyar Kukan Tsakar Dare kuma take share duniya.
Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.
Ahaz yana farin ciki da ƙawancen kabilu goma na arewa da Siriya, sabili da haka yana farin ciki da saƙon da ke haɗa coci da ƙasa, kamar yadda kowane ƙawance marar doka da aka samu a cikin Maganar Allah yake wakilta. Ishaya yana wakiltar ɗan Filadelfiya, Ahaz kuma ɗan Laodikiya ne. Almasihu ya haɗa shaidar Ishaya da tasa sa’ad da Ya warkar da makaho, wani ɗan Laodikiya, a tafkin Siloam.
And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?
Yayinda Yesu yake wucewa, sai ya ga wani mutum wanda tun daga haihuwarsa makaho ne. Sai almajiransa suka tambaye shi, suna cewa, Mallam, wa ya yi zunubi, wannan mutum ne, ko iyayensa, har aka haife shi makaho?
Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.
Yesu ya amsa ya ce, Ba wannan mutum ya yi zunubi ba, ba kuwa iyayensa ba; sai dai domin a bayyanar da ayyukan Allah a cikinsa. Dole ne in yi ayyukan wanda ya aiko ni tun da rana take; dare na zuwa, sa’ad da ba wanda zai iya aiki. Muddin ina cikin duniya, ni ne hasken duniya. Da ya faɗi haka, sai ya tofa yawu a ƙasa, ya yi laka da yawun, ya shafa wa makahon idanuwan da lakar, Sa’an nan ya ce masa, Je ka wanke a tafkin Siloam, (wanda fassararsa ita ce, Aiko.) Saboda haka ya tafi, ya wanke, ya komo yana gani.
The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?
Saboda haka maƙwabta, da waɗanda a dā suka gan shi cewa shi makaho ne, suka ce, Ashe, ba wannan ba ne wanda ya kan zauna yana roƙo? Waɗansu suka ce, Shi ne; waɗansu kuma suka ce, Yana kama da shi. Amma shi ya ce, Ni ne. Saboda haka suka ce masa, Yaya aka buɗe idanunka?
He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.
Sai ya amsa ya ce, Wani mutum mai suna Yesu ya yi laka, ya shafa mini a idanu, ya ce mini, Ka je tafkin Siluwam, ka wanke: sai na tafi na wanke, kuma na sami gani. Yohanna 9:1–11.
The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.
An gwada makahon tare da sarki Ahaz, marar hikima kuma mugaye, ko za su sa bangaskiyarsu ga tafkin Silwam ko kuma ga ambaliyar Assuriya. Makahon ya san cewa shi makaho ne, amma Ahaz mai arziki ne, ya ƙaru da dukiya, kuma ba shi da bukatar kome. Ahaz shi ne budurwa marar hikima a tafkin ruwan sama na ƙarshe, makahon kuwa budurwa mai hikima ce. Ruwayen da aka aiko daga, ko kuwa ruwayen da aka aiko daga Assuriya, su ne gwajin.
A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.
Tafki wuri ne inda ake tara ruwa wuri guda, kuma a ma’anar annabci tafki shi ne inda ake tattara rafuffuka iri-iri, koguna, ƙoramu, tekuna, manyan tekuna, tafkuna, ruwan sama da raɓa na dukan “ruwaye” waɗanda suke wakiltar muryar Kristi. Tafkin ruwan sama na ƙarshen zamani yana samuwa ne ta wurin ruwan da yake gudana daga tafkin sama. Tafkin yana wakiltar saƙon ruwan sama na ƙarshen zamani a cikin mahallin gwaji. Ahaz ya ƙi ruwaye masu gudu a hankali, amma makahon ya yi biyayya ga saƙon da yake da alaƙa da tafkin. Yesu ya ɗauki wani ɓangare na Allahntakarsa, wanda aka wakilta a matsayin “yawu,” ya gauraya shi da lãka, yana wakiltar haɗuwar Allahntaka da ɗan’adam da Kristi yake cikawa a Wuri Mafi Tsarki.
Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.
Almasihu ya tofa a ƙasa, ya gauraya yawu nasa ya yi laka. Ya yi amfani da saƙon haɗuwar Allahntaka da mutuntaka don shafa wa makahon idanunsa. Saƙon da wannan haɗuwar Allahntaka da mutuntaka ke wakilta shi ne saƙon 1888, kuma an tsara shi domin ya sāke mutum daga yanayin Laodicea zuwa yanayin Philadelphia. Amma saƙon yana buƙatar sa hannun ɗan adam. Dole ne su je wurin tafkin, sa’an nan su wanke.
All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.
Duka sun yi zunubi, sun kuma kasa ga ɗaukakar Allah, amma Yesu ya ce makaho ɗin da iyayensa ba su yi zunubi ba. Yesu yana kawar da batun dora laifi daga yanayin makahon, yana kuma bayyana shi a matsayin mutumin da aka tashe domin ya ɗaukaka Ubangiji; kuma mutumin annabci a cikin annabcin Littafi Mai Tsarki da ake tashe domin manufar cewa “ayyukan Allah su bayyana” shi ne alama, wadda ta ƙunshi maza da mata da suka yi ƙaura daga Laodicea zuwa Philadelphia. Alamar ita ce inda ake bayyana ayyukan Allah, gama aikinsa shi ne haɗa Allahntaka da ɗan’adamtaka (kamar yadda man shafawar laka yake wakilta), kuma ganimomin wannan aiki su ne waɗanda ba kawai suka ji saƙon Laodicea ba, amma waɗanda suka bi umarnin da ke cikin saƙon. Umurnin da aka ba makahon shi ne ya je ya wanke. Da zarar ya fara gani, bai bukaci ya yi ƙoƙarin ɗaukaka Allah ba; yanayin da ya kewaye shi ne ya sa hakan ta faru.
It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.
Ya fara ne da zuwan Kristi, sai kuma aikin Kristi ya biyo baya. Aikin Kristi na ƙarshe a Wuri Mai Tsarki na Sama dangane da mutum shi ne ya sāke juya ɗan adam daga kwarin ƙasusuwan busassu matattu, ko daga kasancewa matacce a tituna, ko daga zama makaho ƙwarai. Aikinsa na ƙarshe shi ne ya sāke halitta mutanensa cikin surarsa, kuma wannan shi ne ainihin aikin da ya yi sa’ad da ya halicci Adamu daga turɓayar ƙasa, sa’an nan ya hura masa numfashin rai. Aikin ƙarshe shi ne aikin farko, gama da fari ya yi lãka, sa’an nan ya shafe wannan lãkar da ran Ruhunsa. Ga Adamu Ruhun numfashinsa ne, ga makahon kuwa ruwan ne. A kwarin ƙasusuwan matattu na Ezekiyel kuwa, saƙon tarawa ne ya halicci jikin. Sa’an nan aka hura saƙon iskoki huɗu a kan jikin, kuma daga nan ya miƙe tsaye a matsayin runduna mai ƙarfi.
While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.
Yayin da makahon mutumin yake har yanzu cikin makanta, Yesu ya gan shi, sa’an nan ya kusance shi. Ya kusanci makahon ne a cikin mahallin wata tambaya da almajiransa suka tayar, ta haka yana ba Shi damar kafa sahihin tsarin annabci na misalin. “Ayyukan Allah” alama ce ta annabci a kan layukan shaidu masu yawa dabam-dabam a cikin Littafi Mai Tsarki. Kowace bayyanuwar “ayyukan Allah” a cikin Nassosi tana cika ne a lokacin ruwan sama na ƙarshe. Yesu yana saita mahallin labarin bisa ga saƙon ƙarshe, kamar yadda Iliya yake wakilta a cikin ayoyi na ƙarshe na Malachi.
The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.
Ba a hukunta iyayen da makahon yaron a matsayin masu zunubi ba, gama wannan ne lokacin ayyukan al’ajabi na Allah, kuma a cikin wannan lokaci zukatan iyaye da zukatan ’ya’ya za su juya domin su ga batun da ke gaban su. Batun kuwa shi ne—ko mutumin Lawudikiya makaho ya canza ya zama shafaffe mutumin Filadelfiya. Wannan ne batun da ke fuskantar iyaye da yaron a lokacin ruwan sama na ƙarshe, gama wannan kuma shi ne lokacin shari’a. Kuma ana aiwatar da lokacin shari’ar a lokacin tsara ta uku da ta huɗu bisa ga annabcin alkawarin Ibrahim. Makahon mutumin shi ne tsara ta ƙarshe kuma ta huɗu, iyayensa kuwa su ne ta uku. A cikin wannan zamani saƙon Iliya yana sanya iyalai cikin yanayi inda ake tilasta musu su karɓa ko su ƙi saƙon tafkin Siluwam. Wawa kuma mugun sarki Ahaz ya ƙi saƙon wannan tafki, amma makahon mutumin ya karɓa. An kafa saƙon Iliya na Malakai a cikin mahallin la’ana kafin babbar ranar Ubangiji mai ban tsoro.
When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.
Sa’ad da Yesu ya tsara yanayin da muke dubawa, a cikin taƙaitaccen bayaninsa game da manufar mu’ujizar ya haɗa da cewa dole ne Ya yi aiki a lokacin nan, gama lokaci zai zo sa’ad da ba wani mutum da zai iya yin aiki. Aikin da Ya ambata yana gudana ne a cikin hasken yini, kuma ƙarshen aiki an wakilta shi a matsayin dare. Maganarsa tana nuni ne ga rufe lokacin alheri.
When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.
Sa’ad da Ya gama aikinsa na hukunci, sai ya tuɓe tufafinsa na firistoci, ya sa tufafinsa na ramuwar gayya. Sa’ad da Ya gama wannan aikin rarrabe batattu daga cetattu, aikin ceto ya ƙare. An rufe ƙofar jinkai, kuma yanzu dare ne sa’ad da ba wanda zai iya yin aiki. Saƙon Almasihu ba kawai saƙon Laodiceya ga makaho ba ne, amma saƙon Iliya ne da aka kafa a cikin mahallin kusantar rufe ƙofar jinkai, wanda shi ne tsarkakakkiyar ƙwarin gwiwar Almasihu ta yin aiki domin ceton rayuka.
First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.
Da farko Kristi ya kusanci makahon, sa’an nan ya shirya ya kuma shafa maganin, sa’an nan ya ba da umarni game da wani aiki da dole makahon ya yi wa kansa, kuma abin da yake da muhimmanci daidai shi ne, yayin da ya fara wannan aiki ganinsa ya komo. Da zarar ya samu gani, ya sāke kamanni daga makahon Laodikiya ya zama Filadelfiya. Lokacin sauyi na waɗannan ikkilisiyoyi biyu ya cika tun daga farko daga 1856 zuwa 1863.
That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.
Wannan lokaci yana wakiltar rarrabuwa tsakanin alkama da ciyawar banza, da kuma hatimtar ƙarshe ta dubu ɗari da arba’in da huɗu, waɗanda daga baya ake ɗaukaka su a matsayin tuta. Nan da nan makahon ya zama abin da jama'a ke maida hankali a kai—da zarar ya canja daga Bafiladelfiya zuwa Filadelfiyawa. Makahon shi ne dubu ɗari da arba’in da huɗu, kuma mugun sarki marar hikima Ahaz da mutanen tsohon alkawari ne waɗanda ake tofar da su daga bakin Ubangiji. A daidai wannan mahallin na tarihi, ko dai Yesu yana amfani da tofinsa don shafa wa mutanen sabon alkawarinsa, ko kuwa yana tofar da mutanen tsohon alkawari daga bakinsa.
We will continue these thoughts in the next article.
Za mu ci gaba da waɗannan tunane-tunane a talifi na gaba.
“The Coming Crisis
“Rikicin da ke Tafe”
“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.
“Cikin daidaitacciyar sahihanci marar kuskure, Madawwami marar iyaka yana riƙe da lissafi da dukan al’ummai. Yayin da ake miƙa jinƙansa tare da kiraye-kirayen tuba, wannan lissafi zai ci gaba da kasancewa a buɗe; amma sa’ad da aka kai ga wani iyaka tabbatacce wanda Allah ya ƙayyade, hidimar fushinsa ta fara. Sa’an nan lissafin ya rufe; haƙurin Allah ya ƙare; ba a ƙara yin roƙo domin jinƙai a madadinsu.”
“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.
“Annabin, yana duba cikin ƙarnuka masu zuwa, ya ga zamaninmu a sarari a gabansa. Al’umman wannan zamani su ne suka karɓi jinƙai marasa misaltuwa. An ba su mafi zaɓaɓɓun albarkatun sama; amma ƙara girman kai, kwaɗayi, bautar gumaka, raina Allah, da munin butulci, duk an rubuta a kansu. Suna gaggauta rufe lissafinsu da Allah.
“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.
“Ranaku suna ta kusatowa da sauri sa’ad da za a yi babban ɗimauta da rikicewa a cikin duniyar addini. Za a yi alloli da yawa da ubangiji da yawa; kowace iska ta koyarwa za ta dinga busawa; kuma Shaiɗan, sanye da tufafin mala’iku, zai ruɗi, in da zai yiwu ne, har ma zaɓaɓɓu ƙwarai.
“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.
“Raini na ko’ina da ake yi wa nagarta ta gaskiya da tsarki yana sa waɗanda ba su da dangantaka mai rai da Allah su rasa girmamawarsu ga dokarsa. Kuma yayin da rashin girmamawa ga dokar Allahntaka yake ƙara bayyana a fili, layin rarrabewa tsakanin masu kiyaye ta da duniya da kuma ikkilisiya mai ƙaunar duniya zai ƙara fitowa sarai. Ƙaunar ƙa’idodin Allah tana ƙaruwa a cikin wani rukuni, gwargwadon yadda raini gare su yake ƙaruwa a cikin ɗayan.”
“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.
“Babban NI NE yana tabbatar da dokarsa. Yana magana ga waɗanda suke mayar da ita banza a cikin guguwa, a cikin ambaliya, a cikin hadari, a cikin girgizar ƙasa, a cikin hatsarori ta ƙasa da ta teku. Yanzu ne lokacin da mutanensa za su nuna kansu masu aminci ga ƙa’ida.
“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.
“Muna tsaye a ƙofar manyan al’amura masu girma da tsanani. Ubangiji yana bakin ƙofa. A kan Dutsen Zaitun Mai-ceto ya maimaita abubuwan da za su riga wannan babban al’amari: ‘Za ku ji yaƙe-yaƙe da jita-jitan yaƙe-yaƙe,’ in ji shi. ‘Al’umma za ta tasar wa al’umma, mulki kuma wa mulki; za a yi yunwa, da annobai, da girgizar ƙasa a wurare dabam-dabam. Dukan waɗannan su ne farkon baƙin ciki.’ Ko da yake waɗannan annabce-annabce sun sami cika a wani ɓangare a hallakar Urushalima, suna da fiye da haka kai tsaye a kwanaki na ƙarshe.”
“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.
“Yahaya da sauran annabawa su ma shaidu ne ga waɗancan mummunan al’amura da za su faru a matsayin alamomin zuwan Almasihu. Sun ga rundunoni suna taruwa domin yaƙi, kuma zukatan mutane suna karaya saboda tsoro. Sun ga aka motsa duniya daga matsayinta, aka ɗauke duwatsu aka jefa su cikin tsakiyar teku, raƙuman ruwanta suna ruri suna hargitsewa, kuma duwatsun suna karkarwa saboda kumburinta. Sun ga an buɗe kwanukan fushin Allah, kuma annoba, yunwa, da mutuwa suka auka wa mazaunan duniya.”
“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.
“Tun tuni ake janye Ruhun Allah mai hanawa daga duniya. Kuma guguwa, hadari mai ƙarfi, bala’o’i a teku da ƙasa, suna biye wa juna cikin saurin gaske. Kimiyya tana neman bayyana dukan waɗannan. Alamomin da suke ƙaruwa kewaye da mu, masu sanar da kusantowar Ɗan Allah, ana danganta su ga kowane abu banda ainihin dalili na gaskiya. Mutane ba sa iya gane mala’ikun sintiri masu tsare iskoki huɗu domin kada su busa har sai an sa hatimi a kan bayin Allah; amma idan Allah ya umurci mala’ikunsa su saki iskokin, za a ga irin yanayin fushinsa na ramawa wanda babu wani alƙalami da zai iya kwatantawa.”
“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.
“Wata babbar fitina tana gab da auka mana; amma bayin Allah ba za su dogara ga kansu ba a cikin wannan gagarumar matsananciyar bukata. A cikin wahayi da aka ba Ishaya, Ezekiyel, da Yahaya, muna ganin yadda sama take da kusanci ƙwarai da abubuwan da suke faruwa a duniya. Muna ganin kulawar Allah ga waɗanda suke masu aminci gare shi. Duniya ba ta rasa mai mulki ba. Tsarin al’amuran da za su zo yana cikin hannun Ubangiji. Maiɗaukakar sama yana riƙe da makomar al’ummai, haka kuma da al’amuran ikilisiyarsa, a cikin kulawarsa ta kansa.
“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.
“Allah ya bayyana abin da zai faru a kwanaki na ƙarshe, domin mutanensa su kasance a shirye su tsaya da ƙarfi a gaban guguwa na hamayya da fushi. Waɗanda aka gargaɗe su game da al’amuran da ke gabansu ba za su zauna cikin natsattsiyar jiran hadari mai zuwa ba, suna ta’azantar da kansu cewa Ubangiji zai kāre amintattunsa a ranar wahala. Ya kamata mu zama kamar mutane masu jiran Ubangijinsu, ba cikin zaman banza na jira ba, sai dai cikin aiki na gaskiya, tare da bangaskiya marar jijjiguwa. Ba wannan ne lokacin da za mu bari tunaninmu ya dulmuya cikin abubuwa marasa muhimmanci sosai ba.”
“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’
“Yayin da mutane suke barci, Shaiɗan yana ta shirya al’amura da ƙwazo domin mutanen Ubangiji kada su sami jinƙai ko adalci. Yunkurin Lahadi yanzu yana ci gaba ne a cikin duhu. Shugabanni suna ɓoye ainihin batun, kuma da yawa daga cikin waɗanda suka haɗa kai da wannan yunkuri ba su kansu suke ganin inda wannan ɓoyayyen kwarara yake nufi ba. Ikirarrakinsu masu laushi ne, kuma a fili kamar na Kirista ne; amma idan ya yi magana, zai bayyana ruhun macijin. Hakkinmu ne mu yi dukan abin da yake cikin ikonmu domin kawar da hatsarin da ake yi mana barazana da shi. Ya kamata mu gabatar wa mutane da ainihin batun da ake takaddama a kai, ta haka muna tsoma bakinmu da mafi ingancin hamayya ga matakan da ake ɗauka domin tauye ’yancin lamiri. Ya kamata mu binciki Nassosi, kuma mu iya ba da dalilin bangaskiyarmu. Annabin ya ce, ‘Mugaye za su yi mugunta, kuma babu ɗaya daga cikin mugaye da zai fahimta; amma masu hikima za su fahimta.’”
“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.
“Makoma mai muhimmanci tana gabanmu. Domin mu fuskanci gwaje-gwajenta da fitintinunta, kuma mu cika nauyaye-nauyayenta, za a buƙaci babban bangaskiya, kuzari, da juriya. Amma za mu iya yin nasara cikin ɗaukaka; gama babu ko rai guda mai tsaro, mai addu’a, mai bangaskiya, da za a kama cikin tarkon dabarun maƙiyi. Dukan sama tana da sha’awa game da jin daɗinmu, kuma tana jiran mu nemi hikimarta da ƙarfinta. Kowace irin tasiri mai adawa, ko a bayyane ko a ɓoye, za a iya yin nasara a kanta, ‘ba da ƙarfi ba, ba da iko ba, sai dai ta Ruhuna, in ji Ubangijin runduna.’ Allah yana da niyya a yanzu kamar yadda yake a zamanin dā ya yi aiki ta wurin ƙoƙarin mutane, kuma ya cika manyan abubuwa ta wurin kayan aiki marasa ƙarfi. Ba za mu sami nasara ta wurin yawa ba, sai dai ta wurin cikakkiyar miƙa wuya ta rai ga Yesu.”
“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.
“Yanzu, tun da jinƙai har yanzu yana nan, tun da Yesu yana yi mana ceto, bari mu yi cikakken aiki domin madawwamiya.” Southern Watchman, December 25, 1906.