We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
Mun ƙare makalarmu ta baya ne muna taɓo layuka guda uku masu daidaituwa na shaidar annabci da surori na goma sha ɗaya zuwa ashirin da biyu a cikin Farawa ke wakilta, littafi na farko na Tsohon Alkawari, da Matiyu littafi na farko na Sabon Alkawari, da kuma Ru’ya ta Yohanna littafi na ƙarshe na Sabon Alkawari da na Littafi Mai Tsarki baki ɗaya. Layin Farawa yana bayyana alkawarin da aka yi da Abram, layin Matiyu kuma yana bayyana alkawarin da aka yi da ikkilisiyar Kirista, tare da Bitrus a matsayin alamar farko da ƙarshe na Isra’ila ta ruhaniya ta zamani. Ayoyin tsakiya na duka layukan suna bayyana hatimin Allah; ga Abram, shi ne “kaciya,” kuma ga Bitrus, shi ne sauya sunansa. Aya ta tsakiya ta layin da ke cikin Ru’ya ta Yohanna ita ce sura ta goma sha bakwai, aya ta goma sha biyu.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
Kuma ƙahonin goma waɗanda ka gani sarakuna goma ne, waɗanda ba su riga sun karɓi mulki ba tukuna; amma suna karɓar iko a matsayin sarakuna na sa’a ɗaya tare da dabbar. Ru’ya ta Yohanna 17:12.
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
Farawa da Matiyu suna bayyana auren Allahntaka da ɗan Adam, kuma Ru’ya ta Yohanna tana bayyana auren dabbar da macijin a lokacin dokar Lahadi. Dukkan waɗannan layuka guda uku suna nuni zuwa ga dokar Lahadi inda wani rukuni yake bayyana alamar dabbar, ɗayan kuma hatimin Allah. Jabu na dabbar da macijin a aya ta goma sha biyu shi ne ambaton omega na hasumiyar Nimrod a Farawa goma sha ɗaya. A can ne addinin alkawari na jabu ya gamu da shari’arsa, kuma a Ru’ya ta Yohanna goma sha bakwai karuwar—wadda ita ce Babila mai girma—ana yi mata shari’a. Nimrod shi ne alpha ga omega na Vatican, kuma saboda wannan dalili ne papanci yake Babila mai girma, omega ga Babel ɗin Nimrod, alpha.
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
Abin lura a cikin waɗannan ayoyi uku na tsakiya shi ne, shaidar da take ƙunshe a kowane maɓallin tsakiya na layin a zahiri ayoyi uku ne.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Wannan shi ne alkawarina, wanda za ku kiyaye, tsakanina da ku da zuriyarka bayanka; kowane ɗa namiji a cikinku za a yi masa kaciya. Za ku yi kaciyar fatar marararku; kuma zai zama alamar alkawarin da ke tsakanina da ku. Kuma duk wanda ya kai kwana takwas da haihuwa za a yi masa kaciya a cikinku, kowane ɗa namiji a cikin tsararrakinku, wanda aka haifa a cikin gida, ko wanda aka saya da kuɗi daga wani baƙo, wanda ba na zuriyarka ba. Farawa 17:10–12.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Yesu ya amsa ya ce masa, Mai albarka ne kai, Siman Barjona: gama nama da jini ba su bayyana maka wannan ba, sai dai Ubana wanda yake cikin sama. Ni kuma ina gaya maka, kai ne Bitrus, kuma a kan wannan dutse zan gina ikilisiyata; ƙofofin jahannama kuma ba za su rinjaye ta ba. Zan kuma ba ka maɓallan mulkin sama: kuma duk abin da za ka ɗaure a duniya, za a ɗaure shi cikin sama; kuma duk abin da za ka kwance a duniya, za a kwance shi cikin sama. Matiyu 16:17–19.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
Dabbarar nan kuwa, wadda ta kasance, amma yanzu ba ta nan, ita ce ta takwas, kuma tana daga cikin bakwai ɗin nan, kuma za ta tafi zuwa hallaka. Kahonin nan goma kuwa da ka gani sarakuna goma ne, waɗanda har yanzu ba su karɓi mulki ba; amma suna karɓar iko a matsayin sarakuna na sa’a ɗaya tare da dabbar. Waɗannan suna da nufi ɗaya, kuma za su ba dabbar ikonsu da ƙarfinsu. Ru’ya ta Yohanna 17:11–13.
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
Labarin alkawarin ƙarya da tubali da turmin Nimrod suka wakilta, da kuma tsarin ƙarya nasa na coci da jiha, wanda hasumiyar da birnin suka wakilta, yana bayyana a matsayin irin tsarin ƙarya na siffar dabbar nan da ake wakilta a cikin omega na labarin Nimrod. Layuka uku, masu wuraren tsakiya uku na ayoyi uku, waɗanda dukkansu suke ba da shaida ga alkawarin rai da kuma alkawarin mutuwa. Mutane dubu ɗari da arba’in da huɗu su ne na takwas na gaskiya waɗanda suke daga cikin bakwai, kuma papanci kawai ƙaryar kwaikwayonsu ne. Ajin Nimrod yana da haɗin kan tunani a aurensu, kwaikwayo ne na mutane dubu ɗari da arba’in da huɗu, waɗanda suke haɗe a cikin tunanin Almasihu. Dabbar ƙarya wadda “ta kasance, ba ta kuma nan,” kwaikwayo ce ta Almasihu wanda ya kasance, yana nan, kuma har yanzu yana zuwa. A aya ta takwas an bayyana cikakkiyar bayyanar wannan ƙarya da papanci yake wakilta.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Dabbar da ka gani ta kasance, ba ta nan kuma; za ta hau daga rami marar matuƙa, ta tafi cikin hallaka. Kuma waɗanda suke zaune a duniya za su yi mamaki, waɗanda ba a rubuta sunayensu a cikin littafin rai tun daga kafuwar duniya ba, sa’ad da suka ga dabbar da ta kasance, ba ta nan kuma, duk da haka tana nan. Ru’ya ta Yohanna 17:8.
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
Yesu Shi ne wanda ya kasance, kuma yake, kuma har yanzu yana zuwa, kuma fāpāci, na takwas ɗin nan wanda yake daga cikin bakwai, ita ce dabbar da “ta kasance, kuma ba ta nan, duk da haka kuma tana nan.” “Sa’a guda” da auren macijin da dabbar ke wakilta yana nufin tarihi tun daga dokar Lahadi, inda dubu ɗari da Bitrus da Abram suke wakilta suke hawa zuwa sama a matsayin tuta, a daidai lokacin da fāpāci yake hawa.
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
Mun kasance muna neman mu yi magana game da littafin Yoel daga mahangar cewa Bitrus, a ranar Fentikos, ya bayyana saƙonsa na Fentikos a matsayin cikar abin da Yoel ya faɗa. A cikin layukan alkawari guda uku, kowanne yana da surori goma sha biyu, ayoyi uku na tsakiya na kowane layi suna magana ne game da tarihi ɗaya tak, kuma ana wakilta Bitrus a cikin wannan tarihin a matsayin yana tare da Yesu a Kaisariya Filibbi, wato Panium, wanda shi ne inda duniya take yanzu a gab da fuskanta. A Panium, Bitrus kuma yana a Urushalima a zubowar Ruhu Mai Tsarki na Fentikos. Layuka uku na surori goma sha biyu suna haɗuwa a Panium da Fentikos sa’ad da ake hatimta alamar Allah a kan amaryar Almasihu, kuma ake hatimta alamar dabbar a kan amaryar Shaiɗan. Littafin Yoel yana bayyana kiran farkawa a cikin misalin budurwai goma, sa’ad da cocin Laodikiya na Adventist na Rana ta Bakwai ya farka ga gaskiyar cewa sun ɓace.
The book of Joel is set within the context of four generations.
Littafin Yowel yana a cikin mahallin tsararraki huɗu.
The word of the Lord that came to Joel the son of Pethuel.
Maganar Ubangiji da ta zo wa Yowel ɗan Petuwel.
Hear this, ye old men, and give ear, all ye inhabitants of the land.
Ku ji wannan, ku dattawa, ku kuma saurara, dukan mazaunan ƙasar.
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
Shin wannan ya taɓa faruwa a zamaninku, ko ma a zamanin kakanninku? Ku faɗa wa ’ya’yanku game da shi, kuma ’ya’yanku su faɗa wa ’ya’yansu, ’ya’yansu kuma su faɗa wa wata tsara dabam. Abin da fara mai yankan ganye ta bari, fara ta cinye; abin kuma da fara ta bari, tsutsar da ke lalatar amfanin gona ta cinye; abin kuma da wannan tsutsa ta bari, kwaron da ke cin ganye ya cinye. Joel 1:1–4.
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
“Dattawan” su ne shugabannin cocin Bakwai na Masu Tsaron Asabar na Laodiceya a lokacin hatimcewar mutum dubu ɗari da arba’in da huɗu, kuma ana cika hatimcewar ne a lokacin zubowar Ruhu Mai Tsarki. Ezekiyel ya wakilci “dattawan” a matsayin “tsoffin maza.”
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
Sa'an nan ya ce mini, Ɗan mutum, ka ga abin da dattawan gidan Isra’ila suke yi a cikin duhu, kowane mutum a cikin ɗakunan siffofinsa? gama suna cewa, Ubangiji ba ya ganinmu; Ubangiji ya yashe duniya. Ezekiyel 8:12.
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
Wahayi a sarari yake cewa hatimcewar da ke cikin Ezekiyel sura tara ita ce wannan hatimcewar da ke cikin Ru’ya ta Yohanna sura bakwai. Haka kuma a sarari yake cewa “tsofaffi” na sura ta takwas cikin munanan abubuwa huɗu masu ƙaruwa a muni, adadin 25 ne ke wakiltarsu. Tsofaffi ashirin da biyar, waɗanda ya kamata su zama masu tsaron garken Allah, su ne mutanen da suke rusuna wa rana. Su ne na farko da za a yi wa hukunci. A cikin mahallin Wuri Mai Tsarki wanda suka juya wa baya, suna wakiltar rukuni biyu na firistoci goma sha biyu-goma sha biyu da babban firist. A lokacin dokar Lahadi, suna rusuna wa rana kuma suna karɓar alamar dabba, suna yin mubaya’a ta yardarsu da macijin nan, da dabbar, da annabin ƙarya. Ashirin da biyar ɗin nan an yi musu alama ta misali ta wurin 250 a cikin tawayen Kora, Datan da Abiram, waɗanda suke wakiltar haɗin kai sau uku wanda maza 250 masu miƙa turare suka shiga. Shugabannin tawayar nan uku sun mutu sa’ad da ƙasa ta buɗe bakinta ta haɗiye su.
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
Sai Musa ya ce, Ta haka za ku sani cewa Ubangiji ne ya aiko ni in aikata dukan waɗannan ayyuka; gama ban yi su daga raina ba. In waɗannan mutane suka mutu mutuwar kowa, ko kuwa aka hukunta su bisa ga hukuncin da ake yi wa dukan mutane; to, Ubangiji bai aiko ni ba. Amma in Ubangiji ya yi sabon abu, ƙasa kuma ta buɗe bakinta ta haɗiye su, tare da dukan abin da yake nasu, suka kuma sauka da rai a cikin rami; sa’an nan za ku gane cewa waɗannan mutane sun tsokane Ubangiji.
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
Sai ya zama, da ya gama faɗin dukan waɗannan kalmomi, ƙasar da take a ƙarƙashinsu ta tsage gida biyu. Sai ƙasa ta buɗe bakinta, ta haɗiye su, da gidajensu, da dukan mutanen da suke na Kora, da dukan dukiyarsu. Su kuwa, tare da dukan abin da yake nasu, suka gangara da rai cikin rami, ƙasa kuma ta rufe a kansu; suka hallaka daga cikin taro.
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
Dukan Isra’ila kuwa da suke kewaye da su suka gudu saboda kukan da suka yi; gama suka ce, “Kada ƙasa ta haɗiye mu mu ma.” Sai wuta ta fito daga wurin Ubangiji, ta cinye mutanen nan ɗari biyu da hamsin waɗanda suka miƙa turare. Littafin Lissafi 16:28–35.
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
Tawayen shekara ta 1888 an misalta shi da tawayen Kora, Datan, Abiram, da mutanen nan 250 da suka miƙa turare. Mutanen nan 250 sun ƙulla kawance da wata haɗakar ƙungiya uku-uku wadda take kaiwa ga dokar Lahadi sa’ad da Amurka, dabbar ƙasa, ta buɗe bakinta ta yi magana kamar dragon. A wannan lokaci ne ake zubo ruwan sama na ƙarshe ba tare da awo ba, kamar yadda aka hallaka mutanen nan 250 da suka miƙa turare ta wurin wuta da ta sauko daga sama. Mutanen nan 250 suna wakiltar tsarin addini na ƙarya wanda ake hallaka a lokacin zubowar ruwan sama na ƙarshe a dokar Lahadi. Ƙasa ta buɗe ta haɗiye Kora da abokansa, ita ce girgizar ƙasa ta Ru’ya ta Yohanna goma sha ɗaya, wadda take bayyana buɗewar bakin Amurka da yin maganarta kamar dragon. Sa’ad da wuta ta sauko daga sama a kan mutanen nan 250, ta kasance misalin wutar Iliya a Dutsen Karmel, lokacin da aka kashe waɗannan annabawan ƙarya. Wutar Iliya a Dutsen Karmel tana daidaita da dokar Lahadi, saboda haka wutar da ta sauko a kan mutanen nan 250 ita ce wutar dokar Lahadi ta ruwan sama na ƙarshe.
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
Sashen da ke cikin Littafin Ƙidaya mai magana game da tawayen Kora, a annabce yana daidaituwa da tawayen da aka yi wa saƙon Ƙasar Alkawari, kamar yadda Joshua da Caleb suka gabatar. Wannan tawaye yana wakiltar “ranar tsokana” ta Littafi Mai Tsarki. Sashen game da tawayen Kora ya ce, “za ku gane cewa waɗannan mutane sun tsokane Ubangiji.”
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
Masu hikima ne suke fahimta, kuma masu hikima ne ya kamata su fahimci cewa tarihin tawayen Kora, dole ne a ɗora shi a kan tawayen da aka yi wa saƙon Ƙasar Alkawari na Joshua. Wannan tawaye ya faru a Kadesh, kuma duka Kadesh da tawayen Kora su ne tawayen Adventism na Rana ta Bakwai a lokacin dokar Lahadi. Kora da mutanen nan 250 da suka miƙa turare, sun kasance alama ta mutanen nan 25 da suke rusuna wa rana a Ezekiyel 8. Tsofaffin mutanen da suke a Ezekiyel takwas suna wakiltar na huɗu cikin ƙazamai huɗu masu taɓarɓarewa a jere, waɗanda ake aikatawa a Urushalima, alamar ikkilisiyar Allah.
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
Abin ƙyama na fari shi ne surar kishi, na biyu kuwa dakunan ɓoye ne, na uku kuma shi ne yin makoki domin Tammuz; sa’an nan kuma maza ashirin da biyar suka rusuna wa rana. Sa’an nan sura ta tara ta bayyana waɗanda suke nishi suna kuka saboda abubuwan ƙyama, waɗanda aka wakilta a sura ta takwas. Waɗanda suke nishi suna kuka mala’ikan da yake hawanowa daga gabas ya sa musu hatimi. Mala’ika manzo ne, kuma yana wakiltar saƙo.
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
Saƙon hatimtawa daga gabas, shi ne saƙon iskar gabas, wato saƙon Musulunci. Da zarar an hatimce dubu ɗari da arba’in da huɗu, mala’ikun hallaka sukan fara aikinsu, daidai a wurin da layin annabci na waje yake koyarwa cewa “ridda ta ƙasa ana biye da ita da lalacewar ƙasa.” Kafin a cika hukunci a kan waɗanda Kora ya wakilta, ana fitar da ’yan tawaye zuwa wajen Urushalima. Ana kawar da mugaye daga Urushalima, gama ba masu adalci ba ne suke gudu daga Urushalima.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.
Sa’an nan Ruhun ya ɗaga ni, ya kai ni zuwa ƙofar gabas ta gidan Ubangiji, wadda take duban gabas; ga shi kuwa, a bakin ƙofar akwai mutane ashirin da biyar; a cikinsu na ga Ya’azaniya ɗan Azur, da Felatiya ɗan Benahiya, shugabannin jama’a.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.
Sa’an nan ya ce mini, Ɗan mutum, waɗannan su ne mutanen da suke ƙulla mugunta, kuma suna ba da muguwar shawara a cikin wannan birni; waɗanda suke cewa, Lokacin bai kusa ba; bari mu gina gidaje: wannan birni shi ne tukunya, mu kuma nama ne.
Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;
Saboda haka ka yi annabci gāba da su, ka yi annabci, ya ɗan mutum. Kuma Ruhun Ubangiji ya sauko a kaina, ya ce mini, Ka yi magana; Ga abin da Ubangiji ya ce;
Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
Ga abin da kuka faɗa, ya gidan Isra’ila: gama na san abubuwan da suke shigowa cikin tunaninku, kowannensu. Kun yawaita waɗanda aka kashe naku a cikin wannan birni, kun kuma cika titunansa da waɗanda aka kashe. Saboda haka ga abin da Ubangiji Allah ya faɗa; Waɗanda aka kashe naku da kuka kwantar a tsakiyarsa, su ne naman, wannan birni kuwa tukunyar ne: amma ni zan fitar da ku daga tsakiyarsa. Kun ji tsoron takobi; ni kuwa zan kawo takobi a kanku, in ji Ubangiji Allah. Zan kuma fitar da ku daga tsakiyarsa, in miƙa ku ga hannuwan baƙi, in zartar da hukunce-hukuncena a tsakaninku. Za ku fāɗi ta wurin takobi; zan hukunta ku a iyakar Isra’ila; sa’an nan za ku sani ni ne Ubangiji. Wannan birni ba zai zama tukunyar ku ba, ku kuma ba za ku zama naman da yake a tsakiyarsa ba; amma zan hukunta ku a iyakar Isra’ila. Za ku kuma sani ni ne Ubangiji: gama ba ku yi tafiya cikin farillaina ba, ba kuwa ku aikata hukunce-hukuncena ba, sai dai kuka aikata bisa ga al’adun al’ummai waɗanda suke kewaye da ku.
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
Sai ya zama, sa’ad da nake annabci, sai Pelatiya ɗan Benahiya ya mutu. Sa’an nan na fāɗi rubda ciki, na yi kuka da murya mai ƙarfi, na ce, “Kai, Ubangiji Allah! Za ka hallaka raguwar Isra’ila gaba ɗaya ne?” Ezekiyel 11:1–13.
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
Ana tsarkake Urushalima a dokar Lahadi, sa’ad da ake raba alkama da ciyawa marar amfani. Mutanen da 25 ke wakilta, ko kuma 250 na Kora, ana kai su waje, zuwa “iyaka” ta Urushalima domin su mutu. 25 adadin firistoci ne da suke yin hidima na mako guda, kuma sa’ad da aka alamta shi da adadi ninki goma na 250, yana wakiltar ikkilisiya ta dukan duniya, domin goma alama ce ta dukan duniya. Ana bayyana ikkilisiya mai gwagwarmaya a matsayin ikkilisiyar da ta ƙunshi alkama da ciyawa marar amfani, kuma ikkilisiya mai nasara tana wakiltar ikkilisiyar da alkama kaɗai ce.
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
“Allah ba shi da coci mai rai ne? Yana da coci, amma ita ce cocin da ke gwagwarmaya, ba cocin da ta yi nasara ba. Muna baƙin ciki cewa akwai mambobi marasa kamala, cewa akwai ciyawar banza a tsakiyar alkama. Yesu ya ce: ‘An kwatanta mulkin sama da wani mutum da ya shuka iri mai kyau a gonarsa: amma yayin da mutane suke barci, maƙiyinsa ya zo ya shuka ciyawar banza a cikin alkama, sannan ya tafi hanyarsa…. Sai bayin mai gidan suka zo suka ce masa, Yallabai, ashe ba ka shuka iri mai kyau a gonarka ba? To, daga ina kuma take da ciyawar banza? Sai ya ce musu, Wani maƙiyi ne ya yi wannan. Sai bayin suka ce masa, To, kana so mu je mu tattara su? Amma ya ce, A’a; kada, yayin da kuke tattara ciyawar banza, ku tumɓuke alkamar ma tare da ita. Ku bar su duka su yi girma tare har zuwa girbi: kuma a lokacin girbi zan ce wa masu girbin, Ku fara tattara ciyawar banza, ku ɗaure ta gunduwa-gunduwa domin a ƙone ta: amma ku tattara alkamar cikin rumbuna na.’”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
“A cikin misalin alkama da ciyawa marar amfani, muna ganin dalilin da ya sa ba a kamata a tumɓuke ciyawar ba; domin kada a cire alkamar tare da ciyawar har da tushe. Ra’ayin mutum da hukuncinsa za su yi manyan kurakurai. Amma maimakon a yi kuskure, a kuma cire ko da ƙwaya ɗaya tak ta alkama da tushenta, Ubangiji ya ce, ‘Ku bar su duka su yi girma tare har zuwa girbi;’ sa’an nan mala’iku za su tattara ciyawar, wadda aka ƙaddara ga hallaka. Ko da yake a cikin majami’unmu, waɗanda suke da’awar sun gaskata gaskiya mai zurfi, akwai waɗanda suke da aibu kuma masu kuskure, kamar ciyawa a tsakanin alkama, Allah mai jinkirin fushi ne, mai haƙuri kuma. Yana tsawatawa, yana kuma gargaɗin masu kuskure, amma ba Ya hallaka waɗanda suke jinkirin koyon darasin da Yake so Ya koyar da su; ba Ya tumɓuke ciyawar daga cikin alkama. Ciyawa da alkama za su yi girma tare har zuwa girbi; sa’ad da alkamar ta kai cikakken girmanta da bunƙasarta, kuma sabili da halinta idan ta nuna, za a bambanta ta sarai da ciyawar.”
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
“Ikkilisiyar Almasihu a duniya za ta kasance marar cika, amma Allah ba ya hallaka Ikklisiyarsa sabili da rashin cikarta. Akwai, kuma za a kasance da waɗanda suke cike da kishin da ba bisa ga sani ba, waɗanda za su so su tsarkake ikkilisiya, su kuma tumɓuke ciyawar mugunta daga tsakiyar alkama. Amma Almasihu ya ba da haske na musamman game da yadda za a yi mu’amala da waɗanda suke kuskure, da kuma waɗanda ba su tuba ba a cikin ikkilisiya. Bai kamata mambobin ikkilisiya su ɗauki wani mataki na gaggawa-gaggawa, mai zafi, marar natsuwa ba wajen yanke waɗanda za su ɗauka cewa halinsu yana da lahani. Ciyawar mugunta za ta bayyana a cikin alkama; amma tumɓuke ciyawar muguntar zai jawo cuta fiye da barinta, sai dai in an yi haka ta hanyar da Allah ya tsara. Yayinda Ubangiji yake kawo cikin ikkilisiya waɗanda suka tuba da gaske, Shaiɗan kuwa a lokaci guda yana kawo mutanen da ba su tuba ba cikin tarayyarta. Yayinda Almasihu yake shuka iri mai kyau, Shaiɗan yana shuka ciyawar mugunta. Akwai tasiri biyu masu gaba da juna da suke aiki a kai a kai a kan mambobin ikkilisiya. Tasiri ɗaya yana aiki domin tsarkake ikkilisiya, ɗayan kuma domin ɓata mutanen Allah.” Testimonies to Ministers, 45, 46.
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
Ana fitar da mugaye a bayan Urushalima domin a hallaka su. Ana kawar da su a lokacin girbi, wanda kuma shi ne lokacin da alkama ta nuna, domin a lokacin ne ake tattara alkamar a matsayin gerun ’ya’yan fari na hadayar kaɗawar ’ya’yan fari na gurasa biyu na Fentikos. Girbin ’ya’yan farin alkama takamaiman batu ne na annabcin Littafi Mai Tsarki. Rarrabe alkama da ciyawar dawa yana magana ne game da wannan batu kai tsaye, kuma da yawa daga cikin misalan Almasihu suna nuna wannan muhimmiyar alamar hanya ta annabci.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Har ila yau, waɗannan misalai suna koyar da cewa ba za a sami wani lokacin jarrabawa ba bayan shari’a. Sa’ad da aikin bishara ya cika, nan take sai rarrabewa tsakanin nagari da mugaye ya biyo baya, kuma makomar kowane rukuni ta tabbata har abada.” Christ’s Object Lessons, 123.
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
Baɗin alkama shi ne mutum dubu ɗari da arba’in da huɗu, kuma mala’ika na uku ne yake raba alkama daga ciyawar banza.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
Sa’an nan na ga mala’ika na uku. Mala’ikan da yake tare da ni ya ce, “Maganarsa mai ban tsoro ce, aikinsa kuma abin razana ne. Shi ne mala’ikan da zai rarrabe alkama daga ciyawar banza, ya kuma hatimce ko ya ɗaure alkamar domin ma’ajiyar sama.” Waɗannan abubuwa ya kamata su shagaltar da dukan tunani, dukan kulawa. Har wa yau aka nuna mini wajibcin cewa waɗanda suka gaskata muna da saƙon ƙarshe na jinƙai, su ware kansu daga waɗanda suke karɓa ko kuma shan sabbin kurakurai a kowace rana. Na ga cewa bai kamata matasa ko tsofaffi su halarci tarurrukan waɗanda suke cikin kuskure da duhu ba. Mala’ikan ya ce, “Bari tunani ya daina nacewa a kan abubuwan da ba su da amfani.” Manuscript Releases, juzu’i na 5, 425.
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
Mala’ikan na uku yana hatimce alkama, kuma yana kuma raba alkama daga ciyawar banza. Mala’ikan na uku yana wakiltar dokar Lahadi, wato inda aka fitar da mutanen nan 25, masu wakiltar shugabancin cocin Adventist na Bakwai na zamanin Laodicea, a bayan Urushalima kuma aka yi musu hukunci. A wannan lokaci ne cocin mai fafutuka take sāke kamanni ta zama cocin mai nasara.
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
“Aikin nan ba da daɗewa ba zai ƙare. Mambobin ikkilisiya mai gwagwarmaya waɗanda suka tabbatar da kasancewarsu masu aminci za su zama ikkilisiya mai nasara. Sa’ad da nake bitar tarihinmu na baya, bayan na bi ta kowane mataki na ci gaba har zuwa matsayinmu na yanzu, zan iya cewa, Yabo ya tabbata ga Allah! Yayin da nake ganin abin da Allah ya aikata, ina cike da mamaki da kuma gaba gaɗi ga Almasihu a matsayin Jagora. Ba mu da abin da za mu ji tsoro game da gaba, sai dai in har muka manta da yadda Ubangiji ya bishe mu, da koyarwarsa cikin tarihinmu na baya.” General Conference Bulletin, January 29, 1893.
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
Batun annabci game da rarrabe zawan daga alkama babban batu ne a cikin annabce-annabcen Littafi Mai Tsarki. Almasihu yana tsarkake Haikali misali ne na wannan aiki; kololuwarsa tana faruwa ne a lokacin dokar Lahadi, gama a nan muna ganin an kai waɗanda za a yi wa hukunci iyakar Urushalima domin su mutu.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Lokacin da Yesu ya fara hidimarsa a fili, ya tsarkake Haikali daga ƙazantacciyar ƙetare-tsarkinsa ta sacrilege. Daga cikin ayyuka na ƙarshe na hidimarsa kuwa akwai tsarkakewar Haikali ta biyu. Haka kuma, a cikin aikin ƙarshe na gargaɗin duniya, ana yi wa ikkilisiyoyi kira biyu mabambanta. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, waccan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Wahayin Yahaya 14:8). Kuma a cikin kira mai ƙarfi na saƙon mala’ika na uku ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta’ (Wahayin Yahaya 18:4, 5).” Selected Messages, littafi na 2, 118.
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
Ikkilisiyar alkama da ciyawar baɗa tana nan har zuwa rikicin dokar Lahadi, sa’ad da ake kawar da ciyawar baɗar, ba da ƙarfin mutum ba, sai dai ta wurin mala’ika na uku—wanda yake wakiltar dokar Lahadi, amma kuma saƙon ruwan sama na ƙarshe ne wanda a lokacin yake kumbura ya zama ƙara mai ƙarfi. Ciyawar baɗa wani ɓangare ne na shaidar annabci, kamar yadda alkama take. Tanadin Allah yana kaiwa ga dokar Lahadi, kuma mala’ika na uku yana tsarkake haikali a karo na biyu. Ya tsarkake shi a ranar 22 ga Oktoba, 1844, kuma tsarkakewar haikali ta biyu ita ce dokar Lahadi.
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
Abubuwan tarihi na waje da suke kaiwa ga dokar Lahadi babban ɓangare ne na shaidar ikkilisiya mai nasara, kamar yadda ciyawa marar amfani, alkama, da kuma ɗaure waɗannan rukuni biyu suke. Saƙonnin ƙarshe na Ru’ya ta Yohanna su ne saƙonnin mala’iku uku, kuma suna raba da kuma ɗaure rukuni biyun; amma yana da muhimmanci a ga cewa Sister White ta bayyana cewa waɗannan “saƙonnin ƙarshe” suna “sa girbi ya nuna.” Saƙon ƙarshe da yake sa girbi ya nuna shi ne ruwan sama na ƙarshe, kuma shi ne wutar da take ɗaure mutane 250 “kamar damin itace domin wutar hallaka.”
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“An buɗe wa Yohanna al’amura masu zurfin gaske da ban razana game da kwarewar ikkilisiya. Ya ga matsayin, haɗurran, gwagwarmaya, da kuma ceton ƙarshe na mutanen Allah. Ya rubuta saƙonnin ƙarshe waɗanda za su kai girbin duniya ga cikawa, ko dai a matsayin dami domin rumbun sama ko kuma a matsayin kullin itace domin wutar hallaka. An bayyana masa batutuwa masu girman muhimmanci, musamman domin ikkilisiyar ƙarshe, domin waɗanda za su juya daga kuskure zuwa ga gaskiya su sami koyarwa game da hatsarori da gwagwarmayar da suke gabansu. Babu wanda ya kamata ya kasance cikin duhu game da abin da ke zuwa bisa duniya.” The Great Controversy, 341.
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
Tsarkakewar da Ya yi wa haikalin, an kuma nuna ta ta wurin aikin mutumin Tsintar Ƙura wanda Yahaya Mai Baftisma ya gabatar a matsayin Wanda ya biyo bayan hidimarsa. Shi ne wanda yake share sharan a mafarkin Miller.
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
“Ubangiji yana gab da bayyana bambanci tsakanin masu adalci da mugaye; gama ‘matattararsa tana hannunsa, zai kuma tsabtace masussukarsa sarai, ya tattara alkamasarsa cikin rumbunsa; amma zai ƙone ƙaiƙayin da wuta marar ƙashewa.’” Review and Herald, Nuwamba 8, 1892.
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
’Yar’uwa White ta yi nuni ga Ishaya, sa’ad da ta bayyana cewa a shekara ta 1849 Ubangiji ya sake miƙa hannunsa a karo na biyu domin tattara ragowar mutanensa, kuma Ishaya da ’Yar’uwa White suna nuni da taro na ƙarshe na dubu ɗari da arba’in da huɗu. Tsarin tattarawar ya haɗa da warwatsawa da tattarawa da aka wakilta a matsayin baƙin cikin farko, wanda yake kaiwa ga tattarawa a ƙarshen wani lokaci na jinkiri. Kowanne daga cikin waɗannan sassa na hatimin dubu ɗari da arba’in da huɗu wani takamaiman batu ne na annabcin Littafi Mai Tsarki. Tarihin waje wanda Ubangiji yake amfani da shi a matsayin kayan aikinsa domin kai zunubi ga ƙarshensa an wakilta shi a Daniyel 11:11; kuma tattarawa ta ƙarshe tana samuwa a Ishaya 11:11; kuma ƙarshen lokacin jinkiri yana samuwa a Ru’ya ta Yohanna 11:11, kuma rarrabewar alkama da ciyawa marasa amfani a lokacin dokar Lahadi tana a Ezekiyel 11:11:
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Wannan birni ba zai zama tukunyar dafuwarku ba, ku kuma ba za ku zama naman da yake a cikinta ba; amma zan hukunta ku a kan iyakar Isra’ila. Ezekiel 11:11.
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
A cikin littafin Yoel, an datse “sabon ruwan inabi” daga tsofaffin dattawan dā waɗanda ya kamata su kasance masu tsaron Wuri Mai Tsarki. Saƙon Kukan Tsakar Dare shi ne sabon ruwan inabin Yoel, kuma wutar da take saukowa a dokar Lahadi an riga an kwatanta ta da wutar Fentikos. Wannan wuta tana wakiltar saƙo, wanda shi ne sabon ruwan inabin, amma ita ce kuma saƙon da yake hallaka mutanen nan 250 waɗanda suka miƙa turare. Ikilisiyar Adventist ta Rana ta Bakwai ta Laodikiya tana ƙarewa a dokar Lahadi, gama a lokacin ne ake zubo wutar ba tare da awo ba, kuma tana hallaka mutanen nan 250 waɗanda suka miƙa turare; saboda haka tana hallaka tsarin bautarsu.
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
Idan cocin Adventist na kwana ta bakwai ya kasance da aminci a lokacin dokar Lahadi, iko da ƙarfin gwamnatin Tarayyar Amurka za su rufe shi. Idan kuwa ya kasance marar aminci, zai canja sunansa kawai zuwa cocin Adventist na kwana ta fari ko kuma wani suna dabam mai kusanci da shi sosai. Ko mai adalci ko marar adalci, cocin Adventist na kwana ta bakwai ba ya wucewa dokar Lahadi. Shaidar annabci tana bayyana cewa Adventism ya ƙi saƙon tsofaffin hanyoyi a 9/11, kuma waɗannan tsofaffin hanyoyi suna kaiwa ga ƙofar da aka rufe a lokacin dokar Lahadi. An wakilci mutanen ashirin da biyar a cikin nassin Ezekiyel ta wurin “Ya’azaniya ɗan Azur, da Felatiya ɗan Benaya, shugabannin jama’a.”
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
Sunayensu suna ikirarin siffofin mutanen Allah, amma ikirari ne kawai. Ja’azaniya yana nufin Allah yana ji, kuma shi ɗan Azur ne, wanda ke nufin taimakawa da kārewa. ’Yar’uwa White ta ce mutanen nan ashirin da biyar su ne za su kasance masu tsaro, kamar yadda “Azur” yake wakilta. Ɗansa yana ikirarin “jin” Allah, amma shi ne ajin da, suna gani, ba sa gani, kuma suna ji, ba sa ji. Pelatiya yana nufin wanda Allah ya kuɓutar, kuma mahaifinsa “Benaya,” yana nufin Allah ya gina. Sa’ad da Ezekiyel ya gama saƙonsa na gargaɗi, Pelatiya ya mutu.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
Wannan birni ba zai zama tukunyar dafarku ba, ku kuma ba za ku zama naman da yake a tsakiyarta ba; amma zan hukunta ku a iyakar Isra’ila. Za ku kuwa sani cewa ni ne Ubangiji; gama ba ku yi tafiya cikin farillaina ba, ba ku kuwa aiwatar da hukunce-hukuncena ba, sai dai kun yi bisa ga halayen al’ummai arna waɗanda suke kewaye da ku. Aka kuwa yi, sa’ad da nake annabci, sai Pelatiya ɗan Bena’ya ya mutu. Sa’an nan na fāɗi rubda ciki a kan fuskata, na kuma yi kuka da babbar murya, na ce, Kaitona, ya Ubangiji Allah! Za ka hallaka ragowar Isra’ila gabaki ɗaya ne? Ezekiyel 11:11–13.
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
Pelatiya ya mutu a lokacin babbar ihun da Ezekiyel ya yi. Alkama ta mutu a titi a ranar 18 ga Yuli, 2020, cikin cikar Ru’ya ta Yohanna sura ta goma sha ɗaya. Alkamar kuwa su ne Musa da Iliya, marubucin farko na Maganar Allah, kuma alkawarin Iliyan da zai zo shi ne magana ta ƙarshe a cikin Tsohon Alkawari. Alfa da Omega an kashe su a titi na Saduma da Masar, amma an ta da su a shekarar 2024, kamar yadda aka wakilta a cikin Ru’ya ta Yohanna 11:11. Yayin da suke matattu, Saduma da Masar suka yi murna. Ezekiyel ya sanya mutuwar Pelatiya a zamanin raguwar nan lokacin da ya ce, “Kaiton Ubangiji Allah! za ka gama hallaka raguwar Isra’ila gaba ɗaya ne?” Saduma ita ce cocin Adventist na Rana ta Bakwai a zamanin raguwar, bisa ga Ishaya.
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
Ku ji, ya ku sammai, ki saurara, ya ke ƙasa: gama Ubangiji ya yi magana, na ciyar da ’ya’ya na kuma na raya su, amma sun tayar mini. Saniya ta san mai ita, jaki kuma ya san maɓoyar ubangijinsa: amma Isra’ila bai sani ba, mutanena ba su fahimta ba.
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
Kaitonku, al’umma mai zunubi, jama’a masu nauyin mugunta, zuriyar masu aikata sharri, ’ya’yan da suke lalatawa: sun rabu da Ubangiji, sun ɓata wa Mai Tsarkin Isra’ila rai, sun juya baya suka koma. Don me za a ci gaba da dūkan ku kuma? Za ku ƙara yin tawaye ne kawai: dukan kai yana da rashin lafiya, dukan zuciya kuma ta yi rauni. Daga tafin ƙafa har zuwa kai babu wata lafiya a cikinsa; sai dai raunuka, da ƙuje-ƙuje, da miyagun gyambuna masu ruɓewa: ba a rufe su ba, ba a ɗaure su ba, ba a kuma tausasa su da mai ba. Ƙasarku kufai ce, biranenku an ƙone su da wuta: baƙi suna cinye ƙasarku a gabanku, kuma ta zama kufai, kamar yadda baƙi suka hallaka ta. Kuma an bar ’yar Sihiyona kamar wata bukka a gonar inabi, kamar wata rumfa a gonar kokwamba, kamar birnin da aka kewaye.
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
Da ba Ubangijin runduna ya bar mana ɗan ƙaramin saura ba, da mun zama kamar Sodom, da kuma mun yi kama da Gomora. Ku ji maganar Ubangiji, ku sarakunan Sodom; ku saurari shari’ar Allahnmu, ku mutanen Gomora. Ishaya 1:2–10.
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
An kashe Musa da Iliya a Saduma da Masar a lokacin ragowar. Masar alama ce ta gurbatacciyar dabara ta mulki, Saduma kuma alama ce ta gurbatacciyar dabara ta ikilisiya. Pelatiya ɗan Benaya ya mutu a dokar Lahadi, wanda Ishaya ya daidaita da ranar tsokana ta Littafi Mai Tsarki, wadda ko dai 1863 ce, ko kuma dokar Lahadi. Pelatiya ɗan Benaya yana wakiltar kwaikwayon ƙarya na waɗanda da gaske suke jin Maganar Allah. A lokacin ragowar, ana kashe waɗanda Musa da Iliya suke wakilta, sa’an nan kuma a tashe su. Wannan tashin daga matattu ya fara ne da murya a cikin jeji a watan Yulin 2023. Tun daga 2024, rarrabuwar ƙarshe tsakanin alkama da zawan ta fara gudana.
At the Sunday law the Seventh-day Adventist church will know that they are lost.
A lokacin dokar Lahadi, cocin Seventh-day Adventist za ta san cewa ta lalace.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
Wannan birni ba zai zama tukunyarku ba, kuma ku ba za ku zama naman da yake a tsakiyarsa ba; amma zan hukunta ku a iyakar Isra’ila. Sa’an nan za ku sani cewa ni ne Ubangiji; gama ba ku yi tafiya cikin ƙa’idodina ba, ba ku kuma aiwatar da hukunce-hukuncena ba, amma kun yi bisa ga halayen al’ummai waɗanda suke kewaye da ku. Sai ya zama, sa’ad da nake annabci, Pelatiya ɗan Benaya ya mutu. Ezekiyel 11:11–13.
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
Mutuwar Pelatiya, wanda sunansa yake nufin ceton Allah, tana nufin a cikin wannan mahallin, an ba da shi ga mutuwa, a daidai wannan lokaci da ma’aikatan sa’a ta goma sha ɗaya ake kuɓutar da su daga hannun sarkin arewa a aya ta arba’in da ɗaya ta Daniyel goma sha ɗaya. An ba da Pelatiya cikin hannun sarkin arewa a dokar Lahadi. Pelatiya, ɗan Benaya, ma’ana, “abin da Allah ya gina.” A daidai lokacin da Allah ya sāke gina haikali domin ya ɗaukaka shi a matsayin ikkilisiya mai nasara a dokar Lahadi, waɗanda Pelatiya yake wakilta ana ba da su ga mutuwa, domin maimakon su shiga cikin aikin sake gina tsoffin kufai, sun kasance suna gina wa kansu kabarin Tobiya. Pelatiya yana wakiltar jikin da Ishaya ya kwatanta daga kai har ƙafa, jiki da yake cikakke da zunubi. Wannan jiki ita ce ikkilisiyar Adventist ta kwana ta bakwai ta Laodikiya a ƙarshen ƙarnoni huɗu na tawaye mai ci gaba, wanda Ishaya ya bayyana a matsayin tawaye da yake ƙaruwa sa’ad da ya ce, “ku yi tawaye fiye da fiye.” A cikin tsarin gwaji na ƙarshe wanda ya fara a shekara ta 2024, alkama ta mutu har kwana uku da rabi, sa’an nan ta tashi, a wannan lokaci za su sani cewa Ubangiji shi ne Allah.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Saboda haka ka yi annabci, ka ce musu, Ga abin da Ubangiji Allah yana cewa: Ga shi, ya mutanena, zan buɗe kaburburanku, in sa ku fito daga kaburburanku, in kawo ku cikin ƙasar Isra’ila. Kuma za ku san ni ne Ubangiji, sa’ad da na buɗe kaburburanku, ya mutanena, na kuma fitar da ku daga kaburburanku. Zan sa Ruhuna a cikinku, za ku rayu, kuma zan zaunar da ku a ƙasarku: sa’an nan za ku sani cewa ni, Ubangiji, na faɗa wannan, na kuma aikata shi, in ji Ubangiji. Ezekiel 37:12–14.
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
Firistoci na ƙarya waɗanda 25 suke wakilta a lokacin dokar Lahadi, sa’an nan za su san Ubangiji shi ne Allah. Alkaman suna sanin Ubangiji shi ne Allah a shekara ta 2024, kuma ciyayin mugaye suna farka zuwa ga wannan sani a lokacin dokar Lahadi, sa’ad da ya riga ya makara. Wannan lokaci yana farawa da kabari da tashin matattu, kuma yana ƙarewa da kabari ba tare da tashin matattu ba. Alkaman da suke a farkon suna sanin Allah, sa’ad da Ya cika tashin matattu na Ru’ya ta Yohanna sura ta goma sha ɗaya, kuma ciyayin mugaye suna sani a girgizar ƙasa ta dokar Lahadi a cikin wannan sura ɗin. Tsakanin waɗannan alamomin hanya biyu, aikin gwaji na ruwan sama na ƙarshe yana kai duka rukunai biyu ga balaga domin girbi.
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
Saƙon Joel shi ne waƙar gonar inabi, amma abu na farko da yake ɗagawa shi ne ko mutane za su iya gane kwanakin ƙarshe ta wajen kwanakin farko. “Tsofaffi” a cikin Joel ba su iya yin haka ba, gama sa’ad da kiran farkawa ya iso da tsakar dare, sai a yanke su—a tofar da su daga bakin Ubangiji, a daidai wurin da dabbar ƙasa ta buɗe bakinta ta yi magana, wanda shi kuma shi ne wurin da jakin Bala’am ya yi magana, da kuma wurin da mahaifin Yahaya Mai Baftisma ya yi magana.
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
Hukuncin da aka zartar a kan “tsofaffin dattawa” ya ta’allaka ne a kan tambayar ko wannan ya taɓa faruwa a zamanin kakanninku? Sashen ya fara ne da cewa, “ku ji wannan.” Sa’an nan ya gabatar da shaidu biyu, ɗaya na tsararraki huɗu na mutane, ɗaya kuma na nau’o’in kwari huɗu. Daga nan sai aka tashe su a Kukan Tsakar Dare, sai dai su tarar an ƙetare su a matsayin zaɓaɓɓun mutanen alkawarin Allah. Ba a ƙetare su ba domin ba su da ruwan inabi, an ƙetare su ne domin suna da ruwan inabi marar daidai. A cikin misalin budurwai goma, sabon ruwan inabin Yowel mai ne.
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
An sa cetonsu a kan sharadin ko za su karɓi “sabon ruwan inabi” na saƙon ruwan sama na ƙarshe. Haka kuma annabi Ishaya ya nuna “tsofaffi da dattawa” a matsayin “mashayan giya na Ifraimu,” kuma ba a wakilta Ifraimu a cikin hatimtattu a Ru’ya ta Yohanna sura bakwai. An maye gurbinsa da ɗan’uwansa Manassa. Yana da wuya a sami sarki mafi mugunta fiye da Manassa, amma shi ne ya maye gurbin mashayan giya na Ifraimu.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Mutanen da ba sa jin baƙin ciki saboda koma-bayansu na ruhaniya, kuma ba sa makoki saboda zunuban waɗansu, za a bar su ba tare da hatimin Allah ba. Ubangiji ya ba manzanninsa umarni, mutanen nan da makaman kisa a hannuwansu cewa: ‘Ku bi bayansa ta cikin birnin, ku karkashe: kada idonku ya yi tausayi, kada kuma ku ji jinkai: ku hallaka tsofaffi da samari gabaki ɗaya, ’yan mata, da ƙananan yara, da mata: amma kada ku kusaci wani mutum da alamar take a kansa; kuma ku fara daga Wuri Mai Tsarkina. Sa’an nan suka fara da dattawan da suke a gaban Haikalin.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“A nan muna ganin cewa ikilisiya—haikalin Ubangiji—ita ce ta fara jin bugun fushin Allah. Tsofaffin mutane, waɗanda Allah ya ba su babban haske, kuma waɗanda suka tsaya a matsayin masu tsaron moriyoyin ruhaniya na jama’a, sun ci amanar amana da aka damƙa musu. Sun ɗauki matsayin cewa ba lallai ne mu sa ran mu’ujizai da bayyananniyar bayyana ikon Allah kamar a dā ba. Zamani ya canja. Waɗannan kalmomi suna ƙarfafa rashin bangaskiyarsu, sai su ce: Ubangiji ba zai yi alheri ba, haka kuma ba zai yi mugunta ba. Yana da yawan jinƙai ƙwarai da zai hukunta mutanensa da shari’a. Ta haka ne ‘Salama da lafiya’ ya zama ihun mutanen da ba za su ƙara ɗaga muryarsu kamar ƙaho ba don su nuna wa mutanen Allah laifofinsu da kuma wa gidan Yakubu zunubansu. Waɗannan karnuka bebaye da ba sa son yin haushi su ne waɗanda ke jin adalciyar ɗaukar fansar Allah mai fushi. Maza, ’yan mata, da ƙananan yara duk suna hallaka tare.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Abubuwan banƙyama waɗanda masu aminci suke nishi da kuka sabili da su su ne kawai waɗanda idanu masu iyaka za su iya gane wa, amma mafi munin zunubai, waɗanda suka tayar da kishin Allah mai tsarki kuma mai tsabta, ba a bayyana su ba. Babban Mai binciken zukata ya san kowane zunubi da masu aikata mugunta suka yi a ɓoye. Waɗannan mutane sukan fara jin kansu amintattu cikin yaudare-yaudarensu kuma, saboda jimirinsa na dogon lokaci, sukan ce Ubangiji ba ya gani; sa’an nan kuma su yi kamar ya rabu da duniya. Amma zai tona asirin munafuncinsu, kuma zai buɗe a gaban waɗansu zunuban nan da suka yi matuƙar ƙoƙarin ɓoyewa.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Babu wani fifiko na matsayi, ko daraja, ko hikimar duniya, babu kuma wani matsayi a ofishi mai tsarki, da zai kiyaye mutane daga miƙa ƙa’ida hadaya sa’ad da aka bar su ga zukatansu masu yaudara. Waɗanda aka ɗauka masu cancanta ne kuma masu adalci sukan bayyana a matsayin jagororin ridda da kuma misalai na ko-in-kula da kuma na cin zarafin alheran Allah. Mugun tafarkinsu ba zai ƙara jurewa ba, kuma cikin fushinsa yana mu’amala da su ba tare da jinƙai ba.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Da ƙin yarda ne Ubangiji yake janye kasancewarsa daga waɗanda aka albarkace su da babban haske, kuma waɗanda suka ji ikon kalmar a cikin yi wa waɗansu hidima. A dā sun kasance bayinsa masu aminci, waɗanda aka yi wa tagomashi da kasancewarsa da kuma shiriyarsa; amma sun rabu da shi, suka kuma kai waɗansu cikin kuskure, sabili da haka aka sa su ƙarƙashin rashin yardar Allahntaka.” Testimonies, juzu’i na 5, 211, 212.
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
Yowel yana magana ne ga jagorancin Ikilisiyar Adventist ta Bakwai ta Laodicea sa’ad da yake bayyana “tsofaffi,” amma Yowel yana magana kuma ga marasa ilimi, kamar yadda Ishaya ya kira waɗanda aka bambanta da masu ilimi. Yowel yana magana ne ga mutanen dā waɗanda suke rusuna wa rana a sura ta takwas ta Ezekiyel, waɗanda kuma su ne na farko da za a hukunta a sura ta tara. Haka kuma yana yi wa talakawan Ikilisiyar Adventist ta Bakwai ta Laodicea magana sa’ad da yake cewa, “Ku ji wannan, ya ku tsofaffi, ku saurara, dukanku mazaunan ƙasar.”
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
Mutane ashirin da biyar da suke cikin babi na takwas suna a wurin dokar Lahadi, inda suke rusuna ga rana, bayansu kuma yana ga haikalin. Su ne “ushiri” na tawayen mutanen 250, waɗanda suka tsaya tare da Kora, Datan da Abiram. Mutane ashirin da biyar ɗin alama ce ta tawayen da aka maimaita, bisa ga wahayi a shekara ta 1888, wanda ya kasance kwatanci na tawayen shugabancin cocin Adventist na kwanaki bakwai na Laodicea a 9/11, har zuwa dokar Lahadi. Suna wakiltar “ushiri” na tawaye a daidai wannan zamani da Ishaya a babi na shida ya bayyana masu hikima a matsayin “ushiri,” mai ɗauke da ainihin rai a cikinsa.
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
Yo’el sanarwa ne ga Adventism, cewa an rufe musu lokacin gwajinsu, domin sun cika ƙoƙon lokacin gwajinsu da zunubi, kuma cikar hakan an wakilta ta a matsayin ciwo daga kawunansu har zuwa yatsun ƙafafunsu, yana nuna cewa an katse saƙon ruwan sama na ƙarshe daga bakunansu. Ishaya ya bayyana wannan gaskiyar ɗaya a babi na ashirin da tara.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Ku tsaya ku yi mamaki; ku yi ihu, ku yi kuka: sun bugu, amma ba da ruwan inabi ba; suna tangal-tangal, amma ba da abin sha mai ƙarfi ba. Gama Ubangiji ya zubo muku ruhun barci mai nauyi, ya kuma rufe idanunku: annabawa da shugabanninku, masu gani, ya lullube su. Kuma wahayin kome ya zama a gare ku kamar kalmomin littafi mai hatimi, wanda ake ba wa mai ilimi, a ce, Ina roƙonka, ka karanta wannan; sai ya ce, Ba zan iya ba; gama an sa masa hatimi: Kuma a ba wa wanda bai da ilimi littafin, a ce, Ina roƙonka, ka karanta wannan; sai ya ce, Ni ba mai ilimi ba ne.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Saboda haka Ubangiji ya ce, Tun da wannan jama’a suna matsowa kusa da ni da bakinsu, kuma da leɓunansu suke girmama ni, amma sun nesantar da zukatansu daga gare ni, tsoronsu kuma gare ni abin da aka koya ne ta umarnin mutane: saboda haka, ga shi, zan ci gaba da yin abin al’ajabi a tsakiyar wannan jama’a, har ma abin al’ajabi da abin mamaki: gama hikimar masu hikimarsu za ta hallaka, fahimtar masu basirarsu kuma za ta ɓoye. Kaiton waɗanda suke zurfafawa su ɓoye shawarar su daga Ubangiji, ayyukansu kuma suna cikin duhu, suna cewa, Wa yake ganinmu? wa kuma ya sanmu? Lalle juya al’amura ku ke yi a kife za a ɗauke shi kamar lãkar mai tukwane: gama aikin da aka yi zai ce game da wanda ya yi shi, Bai yi ni ba? ko kuma abin da aka siffanta zai ce game da wanda ya siffanta shi, Ba shi da fahimta? Ishaya 29:9–16.
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
“Fahimtar” masu hikima tana dogara ne a kan buɗe hatimin Kalmar annabci ta Allah. Waɗanda aka horar a cikin gurɓatattun cibiyoyin Adventism ba za su iya karanta littafin annabci ba, kuma suna zargin Allah da rashin fahimta. Sa’ad da aka buɗe hatimin annabcin, ba za su iya fahimtarsa ba, saboda haka sai su zargi Allah da kasancewa shi ne wanda ba shi da fahimta, kuma ta yin haka suna juyar da al’amura ƙasa da sama. Masu ilimi da marasa ilimi na Adventism ba za su iya fahimtar annabcin da ake buɗe hatiminsa ba kafin a rufe ƙofar jarrabawa, kuma littafin Joel yana umartar “tsofaffi” su ji, amma su rukuni ne wanda ko da suna ji, ba sa ji, kuma ko da suna gani, ba sa gani.
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
Ainihin zuciyar tawayensu tana bayyana a cikin gazawarsu ta gane Almasihu a matsayin na farko kuma na ƙarshe. Wannan shi ne mahallin babin da aka yi wannan tambaya a cikinsa, “Shin wannan ya faru a kwanakinku, ko ma a kwanakin kakanninku?”
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
Shin akwai wani lokaci a cikin tarihin kakanninku inda wata al’umma ta farka a Kiran Tsakar Dare, sai kawai ta gano cewa su budurwai marasa hikima ne? An umurci “tsofaffi” su “farka,” kamar yadda aka umurci Millerites a taron sansani na Exeter a shekara ta 1844. Misalin budurwai goma shi ne misalin ƙwarewar mutanen Adventist wanda ya cika dalla-dalla har zuwa ga ainihin harafi a cikin tarihin Millerite, kuma zai sāke cika dalla-dalla har zuwa ga ainihin harafi a kwanaki na ƙarshe. Rashin ikon Adventism na Bakwai na Laodicea wajen gane cewa tarihin tushe na cocinsu ana maimaita shi a kwanaki na ƙarshe, yana jaddada ƙa’idar annabci wadda ita ce mabuɗin da ke buɗe saƙon annabci. Ba kawai ƙa’idar Littafi Mai Tsarki ba ce, amma kuma ita ce zuciyar Wahayin halin Yesu Almasihu da ake buɗewa jim kaɗan kafin lokacin jinƙai ya rufe.
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
Yowel ya tambaya, “Shin wannan ya faru a kwanakinku, ko ma a kwanakin ubanninku?” Ko kuma za a iya tambaya, “A kwanakin ubanninku, shin akwai wani tsarin gwaji da ya raba mutanen sabon alkawari daga mutanen tsohon alkawari?” Akwai, kuma an aiwatar da wannan rabuwa ta wurin saƙon annabci da aka wakilta a matsayin mai a cikin misalin. “Shin wannan ya faru a kwanakinku ko a kwanakin ubanninku” nan da nan ya bayyana cewa abin da ya faru a kwanakin ubanninsu farkawa ce bayan ƙarni huɗu na lalacewa mai tsananta, kamar yadda aka wakilta ta umurnin aika saƙon zuwa bisa ƙarni huɗu, da kuma ta wurin ƙwari huɗu na lalacewa mai tsananta. Yowel shelar shari’a ce a kan coci mai ja da baya da kuma mai ridda a lokacin Kukan Tsakar Dare. Babu wata coci a cikin tarihin mai tsarki da ta tsaya gāba da haske mafi girma fiye da cocin Adventist ta Rana ta Bakwai. Alamar irin wannan tawaye ga gaskiya an wakilta ta da “Kafarnahum.”
We will continue in the next article.
Za mu ci gaba a talifi na gaba.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“A Kafarnahum Yesu ya zauna a tsakanin tafiye-tafiyensa na zuwa da komowa, har aka fara sanin birnin a matsayin ‘garinsa na kansa.’ Yana a gaɓar Tekun Galili, kuma kusa da iyakokin kyakkyawar filin Gennesaret, ko da ba a kai tsaye a kansa yake ba.” The Desire of Ages, 252.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“A cikin waɗanda suke iƙirarin zama ’ya’yan Allah, hakuri kaɗan ne aka nuna, kalmomi masu ɗaci nawa aka faɗa, hukunci nawa aka furta a kan waɗanda ba na bangaskiyarmu ba ne. Da yawa sun ɗauki waɗanda suke cikin wasu ikkilisiyoyi a matsayin manyan masu zunubi, alhali Ubangiji ba ya kallonsu haka. Waɗanda suke kallon ’yan wasu ikkilisiyoyi ta haka, suna bukatar su ƙasƙantar da kansu a ƙarƙashin hannun Allah mai iko. Waɗanda suke hukuntawa wataƙila sun samu haske kaɗan ne kawai, dama kaɗan, da gata kaɗan. Da a ce sun sami hasken da da yawa daga cikin ’yan ikkilisiyoyinmu suka samu, da sun yi gaba a kan wani mizani mafi girma ƙwarai, kuma da sun fi wakiltar bangaskiyarsu ga duniya da kyau. Game da waɗanda suke alfahari da haskensu, amma duk da haka suka kāsa yin tafiya a cikinsa, Almasihu yana cewa, ‘Amma ina gaya muku, za a fi jure wa Taya da Sidon a ranar shari’a fiye da ku. Kuma ke, Kafarnahum [Adventistoci na Rana ta Bakwai, waɗanda suka sami babban haske], wadda aka ɗaukaka har zuwa sama [ta fuskar gata], za a saukar da ke har lahira: gama da a ce manyan ayyukan nan, waɗanda aka yi a cikinki, an yi su a Saduma, da ta kasance har zuwa yau. Amma ina gaya muku, cewa za a fi jure wa ƙasar Saduma a ranar shari’a fiye da ke.’ A wannan lokaci Yesu ya amsa ya ce, ‘Ina gode maka, ya Uba, Ubangijin sama da ƙasa, domin ka ɓoye waɗannan abubuwa daga masu hikima da masu fasaha [a ganinsu na kansu], ka kuma bayyana su ga jarirai.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Yanzu kuwa, domin kun aikata dukan waɗannan ayyuka, in ji Ubangiji, kuma na yi muku magana, ina tashi da sassafe ina magana, amma ba ku ji ba; na kuma kira ku, amma ba ku amsa ba; saboda haka zan yi wa wannan gida, wanda ake kira da sunana, wanda kuke dogara gare shi, da kuma wa wurin nan da na ba ku da kakanninku, kamar yadda na yi wa Shilo. Zan kuma kore ku daga gabana, kamar yadda na kori dukan ’yan’uwanku, wato dukan zuriyar Ifraimu.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Ubangiji ya kafa a tsakiyarmu cibiyoyi masu matuƙar muhimmanci, kuma ya kamata a tafiyar da su, ba kamar yadda ake tafiyar da cibiyoyin duniya ba, sai dai bisa ga tsarin Allah. Ya kamata a tafiyar da su da idon da yake kallon ɗaukakarsa kaɗai, domin ta kowace hanya a ceci rayukan da suke hallaka. Zuwa ga mutanen Allah shaidun Ruhu sun zo, duk da haka da yawa ba su kula da tsawatawa, gargadi, da shawarwari ba.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Ku ji wannan yanzu, ya ku mutanen wawaye, marasa fahimta; masu idanu ne, amma ba sa gani; masu kunnuwa ne, amma ba sa ji: Ba za ku ji tsorona ba ne? in ji Ubangiji. Ba za ku yi rawa a gabana ba ne, ni da na kafa yashi ya zama iyakar teku da madawwamiyar doka, har ba zai iya ketare ta ba? Ko da raƙuman ruwansa suna ta bugawa da ƙarfi, duk da haka ba za su rinjaya ba; ko da suna ruri, duk da haka ba za su iya wuce ta ba. Amma wannan jama’a suna da zuciya mai tawaye da taurin kai; sun kauce, sun tafi. Ba sa cewa a cikin zukatansu, Bari mu ji tsoron Ubangiji Allahnmu, wanda yake ba da ruwan sama, na fari da na ƙarshe, a lokacinsa; shi ne kuma yake kiyaye mana makonnin girbi waɗanda aka ƙayyade. Muguntarku ce ta kawar da waɗannan abubuwa, zunubanku kuma sun hana alherai zuwa gare ku.... Ba sa shari’ar ƙara, ƙarar marayu, duk da haka suna wadata; kuma ba sa yi wa haƙƙin matalauta shari’a. Ashe, ba zan hukunta saboda waɗannan abubuwa ba? in ji Ubangiji; ba raina zai ɗauki fansa a kan irin wannan al’umma ba?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Shin za a tilasta wa Ubangiji ya ce, ‘Kada ka yi wa wannan jama’a addu’a, kada kuma ka ɗaga kuka ko roƙo domin su, kada kuma ka yi mini ceto a madadinsu: gama ba zan saurare ka ba’? ‘Saboda haka aka hana ruwan sama zuba, kuma ba a yi ruwan sama na ƙarshen zamani ba.... Shin ba za ki yi mini kuka daga wannan lokaci ba, kina cewa, Ubana, kai ne jagoran ƙuruciyata?’” Review and Herald, August 1, 1893.