“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 bege mai zafi nake ɗokin jiran lokacin da abubuwan da suka faru a ranar Fentikos za su maimaitu da iko ma fi girma fiye da yadda ya kasance a wancan lokaci. Yahaya ya ce, ‘Na ga wani mala’ika kuma yana saukowa daga sama, yana da babban iko; duniya kuma ta haskaka da ɗaukakarsa.’ Sa’an nan, kamar yadda ya kasance a lokacin Fentikos, mutane za su ji gaskiya ana faɗa musu, kowa cikin harshensa.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, 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, 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, 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 yake da gaske yana marmarin bauta masa, kuma zai iya taɓa leɓɓa da garwashin wuta mai rai daga bisa bagade, ya sa su su zama masu iya furta yabonsa da ƙwarewa. Dubban muryoyi za su cika da iko domin su shelanta abubuwan al’ajabi na gaskiya na Kalmar Allah. Za a kwance harshen mai tangal-tangal, kuma za a ƙarfafa mai jin tsoro ya ba da shaidar gaskiya da gaba gaɗi. Bari Ubangiji ya taimaki mutanensa su tsarkake haikalin rai daga kowane ƙazanta, kuma su riƙe irin wannan kusanciyar dangantaka da shi har su zama masu tarayya da ruwan sama na ƙarshe sa’ad da za a zubo shi.” Review and Herald, 20 ga Yuli, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Idan aka ɗauki Fentakos a matsayin biki na Ubangiji, ba za a iya raba shi da Idin Ƙetarewa, idin gurasa marar yisti, hadayar nunan fari, da idin makonni ba. Fentakos wani ɗan lokaci ne, ko da yake shi ma wani takamaiman lokaci ne. Saboda wannan ne ake kiransa “lokacin Fentakos.” Lokacin ya fara da mutuwar Almasihu, binnewarsa, da tashinsa daga matattu. Bayan hawanSa zuwa sama, Almasihu ya fara kwanaki arba’in na koyarwa ta kai tsaye, wanda kwanaki goma a ɗakin sama suka biyo baya, inda aka cim ma haɗin kai. 9/11 ya fara wani ɗan lokaci wanda ya ƙare a dokar Lahadi a cikin Tarayyar Amurka. Wannan dokar Lahadi ana wakiltarta da ranar Fentakos a matsayin wani takamaiman lokaci; takamaiman lokaci da wani ɗan lokaci ya riga shi, wanda ya fara a 9/11. Daga 9/11 har zuwa dokar Lahadi, ana maimaita “lokacin Fentakos.”

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Bitrus ya bayyana cewa abin al’ajabin nan na “harsunan wuta” ba haukan buguwa ba ne, sai dai cikar littafin Yowel ne domin an tayar da gardama a kan saƙon. “Harsuna” suna wakiltar gabatar da saƙo, kuma wutar tana wakiltar Ruhu Mai Tsarki. Saƙon Fentikos yana wakiltar haɗuwar allahntaka (Allah wuta ne mai cinyewa) da ɗan’adamtakar harshe. Kamar yadda Bitrus yake wakiltar mutum dubu ɗari da arba’in da huɗu a lokacin ruwan sama na ƙarshe, haka kuma Yahudawan masu musu suna wakiltar mutanen tsohon alkawari waɗanda ake wucewa da su a daidai lokacin da ruwan sama na ƙarshe yake sauka.

And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

Kuma dukansu suka cika da Ruhu Mai Tsarki, suka fara magana da waɗansu harsuna, yadda Ruhu ya ba su ikon furtawa. A lokacin kuwa akwai Yahudawa masu tsoron Allah da suke zaune a Urushalima, daga kowace al’umma da take ƙarƙashin sama. Da aka baza labarin wannan, taro ya taru, suka rude, domin kowa yana jin su suna magana da harshensa na kansa. Dukansu kuwa suka yi mamaki, suka yi al’ajabi, suna ce wa juna, Ga shi, waɗannan duka da suke magana, ba mutanen Galili ba ne? To, yaya kuwa kowane ɗayanmu yake jin su cikin harshenmu na haihuwa? Parthiyawa, da Mediyawa, da Elamiyawa, da mazaunan Mesofotamiya, da Yahudiya, da Kafadokiya, da Fontus, da Asiya, Firijiya, da Bamfiliya, a Masar, da yankunan Libiya kusa da Kirene, da baƙin Roma, Yahudawa da waɗanda suka tuba zuwa addinin Yahudawa, mutanen Kiriti da Larabawa, muna jin su suna magana cikin harsunanmu game da manyan ayyukan Allah masu banmamaki. Dukansu kuwa suka yi mamaki, suka shiga ruɗani, suna ce wa juna, Mene ne ma’anar wannan? Amma waɗansu suna yi musu ba’a, suna cewa, Waɗannan mutane sun bugu da sabon ruwan inabi. Sai Bitrus ya miƙe tsaye tare da goma sha ɗayan, ya ɗaga muryarsa, ya ce musu, Ya ku mutanen Yahudiya, da dukanku mazaunan Urushalima, ku san wannan, ku kuma kasa kunne ga maganata: Gama waɗannan ba su bugu ba ne, kamar yadda kuke zato, domin yanzu ƙarfe tara na safe ne kawai. Ayyukan Manzanni 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Bitrus yana bayyana Fentikos a matsayin cikar littafin Yowel. Yana yin haka a cikin ma’anar annabci lokacin da aka wakilci dukan duniya, gama nassin ya ce mahalarta sun fito “daga kowace al’umma da take ƙarƙashin sama.” A 9/11 aka haskaka duniya da ɗaukakar Almasihu, sa’an nan kuma a lokacin dokar Lahadi, dubu ɗari da arba’in da huɗu za su nuna ɗaukakar Almasihu sarai, yayinda ake ɗaga su a matsayin tuta a gaban dukan duniya. Zamanin Fentikos ya fara a 9/11 kuma yana ƙarewa a lokacin dokar Lahadi.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

“Babu ko ɗaya daga cikinmu da zai taɓa karɓar hatimin Allah muddin halayenmu suna da ko da tabo ɗaya ko ƙazanta a kansu. An bar mana ne mu gyara lahani da kurakuran da suke cikin halayenmu, mu tsarkake haikalin rai daga kowane irin ƙazanta. Sa’an nan ne ruwan sama na ƙarshe zai sauko a kanmu kamar yadda ruwan sama na fari ya sauko a kan almajiran a Ranar Fentikos.

“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

“Muna saurin gamsuwa da abin da muka riga muka cim ma. Muna jin kamar mu mawadata ne, mun ƙaru da dukiya, amma ba mu sani ba cewa mu ne ‘matalauta, da abin tausayi, da matalauta ƙwarai, da makafi, da tsirara.’ Yanzu ne lokacin da za a kula da gargaɗin Shaida ta Gaskiya: ‘Ina ba ka shawara ka saya daga wurina zinariya da aka gwada cikin wuta, domin ka zama mai arziki; da fararen tufafi, domin a sa ka, kada kuma kunyar tsiraicinka ta bayyana; kuma ka shafa wa idanunka maganin ido, domin ka gani.’ …”

“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

“Yanzu ne dole mu kiyaye kanmu da ’ya’yanmu ba tare da tabon duniya ba. Yanzu ne dole mu wanke rigunan halayenmu mu mai da su farare cikin jinin Ɗan Rago. Yanzu ne dole mu yi nasara a kan girman kai, sha’awa, da kasalar ruhaniya. Yanzu ne dole mu farka mu yi ƙoƙari na ƙuduri domin daidaituwar hali. ‘Yau, in za ku ji muryarsa, kada ku taurare zukatanku.’ Muna cikin matsayi mafi tsanani na gwaji, muna jira, muna tsaro domin bayyanuwar Ubangijinmu. Duniya tana cikin duhu. ‘Amma ku, ’yan’uwa,’ in ji Bulus, ‘ba ku cikin duhu, har wannan rana ta riske ku kamar ɓarawo ba.’ A kullum manufar Allah ce ya fito da haske daga duhu, farin ciki daga baƙin ciki, da hutu daga gajiya domin rai mai jira da marmari.”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

“Me kuke yi, ’yan’uwa, a cikin babban aikin shirye-shirye? Waɗanda suke haɗa kansu da duniya suna karɓar sifar duniya kuma suna shirya domin alamar dabbar. Waɗanda kuwa ba su dogara ga kansu ba, waɗanda suke ƙasƙantar da kansu a gaban Allah kuma suke tsarkake rayukansu ta wurin biyayya ga gaskiya, su ne suke karɓar sifar sama kuma suna shirya domin hatimin Allah a goshinsu. Sa’ad da umurnin zai fita kuma a buga hatimin, halinsu zai kasance mai tsabta kuma marar aibi har abada.”

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

“Yanzu ne lokacin yin shiri. Hatimin Allah ba zai taɓa kasancewa a sa a goshin namiji ko mace marar tsarki ba. Ba zai taɓa kasancewa a sa a goshin namiji ko mace mai buri da son duniya ba. Ba zai taɓa kasancewa a sa a goshin maza ko mata masu harshen ƙarya ko zukata masu yaudara ba. Dukan waɗanda za su karɓi hatimin dole ne su kasance marasa aibi a gaban Allah—’yan takarar sama. Ku ci gaba, ’yan’uwana maza da mata. A wannan lokaci zan iya rubutu a taƙaice ne kawai a kan waɗannan batutuwa, ina dai jawo hankalinku ga wajibcin yin shiri. Ku bincika Nassosi da kanku, domin ku fahimci tsananin ban-tsoro na wannan sa’a ta yanzu.” Testimonies, juzu’i na 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

A nan Sister White ta fayyace Fentikos a matsayin wani takamaiman lokaci, tana daidaita shi da dokar Lahadi a Ƙasar Amurka, “sa’ad da umurnin ya fita.” Duk da haka, ko da yake ta nuna dokar Lahadi da Fentikos a matsayin wani takamaiman lokaci, saƙonta na kira zuwa shiri yana fayyace wani zamani da ke gaba da dokar Lahadi, wanda kakar Fentikos take misalta wa. Dokar Lahadi ita ce gwajin Asabar ta yini na bakwai, kuma zamani daga 9/11 har zuwa dokar Lahadi za a iya gane shi a matsayin “ranar shirye-shiryen Ubangiji” ta alama. Shiri yana gabatar da gwaji.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“Ruwan sama na ƙarshe zai sauko a kan” mutum dubu ɗari da arba’in da huɗu, daidai “kamar yadda ruwan sama na fari ya sauko a kan almajirai a Ranar Fentikos.” Lokacin da aka wakilta a matsayin lokacin Fentikos ya fara ne da ɗan yayyafi sa’ad da Almasihu ya dawo daga hawanSa zuwa sama.

And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

Da ya faɗi wannan kuwa, sai ya hura musu numfashi, ya ce musu, Ku karɓi Ruhu Mai Tsarki. Yohanna 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Numfashinsa yana isar da Ruhu Mai Tsarki, kuma numfashi ne yake haifar da sautin kalmomi. Yesu shi ne Kalmar, kuma numfashinsa yana isar da Ruhu Mai Tsarki ta wurin baiwar Kalmarsa. Numfashi ne ya raya jikin Adamu, kuma numfashi ne yake raya rundunar Ezekiyel ta ƙasusuwan busassu matattu da aka ta da.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

“Aikin Almasihu na hura wa almajiransa Ruhu Mai Tsarki, da kuma ba su salāmarsa, ya kasance kamar ’yan digo kaɗan ne kafin yalwar ruwan sama da za a bayar a ranar Fentikos.” Spirit of Prophecy, juzu’i na 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

A farkon zamanin Fentikos, “numfashin” Almasihu ya ba almajirai Ruhu Mai Tsarki, amma waɗansu suka yi shakka.

But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

Amma Toma, ɗaya daga cikin goma sha biyun, wanda ake kira Didimus, bai kasance tare da su ba sa’ad da Yesu ya zo. Saboda haka sauran almajiran suka ce masa, Mun ga Ubangiji. Amma ya ce musu, Sai dai in ga alamar ƙusoshin a hannuwansa, in sa yatsana cikin alamar ƙusoshin, kuma in sa hannuna a gefensa, ba zan ba da gaskiya ba. Yahaya 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Zamanin Fentikos ya fara da wani zamani na “gwaji,” wanda ya soma da numfashin Almasihu da kuma muhawarar shakkun Toma. Muhawarar Toma a farkon zamanin tana wakiltar muhawarar Yahudawa a ƙarshen lokacin Fentikos. Almasihu ya ba almajirai kalmominsa da Ruhu Mai Tsarki a farkon, kuma almajirai suka ba duniya kalmar da Ruhu Mai Tsarki a ƙarshen lokacin Fentikos.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Aikin da Kristi ya cika sa’ad da Ya hura wa almajiran numfashi, shi ne shaidu na biyu ga wannan aiki ɗaya da Ya riga ya gama yi tare da almajiran a kan hanyar zuwa Emmaus.

And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

Sai ya zama, yayinda suke tattaunawa tare suna muhawara, Yesu da kansa ya matso kusa, ya yi tafiya tare da su. Amma an kange idanunsu domin kada su gane shi. …

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

Sa’an nan ya ce musu, Ya ku marasa hikima, kuma masu jinkirin zuciya ga gaskata dukan abin da annabawa suka faɗa: Ashe, ba lalle ne Almasihu ya sha wahala a kan waɗannan abubuwa ba, sa’an nan ya shiga cikin ɗaukakarsa? Kuma ya fara daga Musa da dukan annabawa, ya bayyana musu a cikin dukan Nassosi abubuwan da suka shafe shi. Suka kuma kusanci ƙauyen da suke tafiya zuwa gare shi; sai ya yi kamar zai ci gaba da tafiya. Amma suka roƙe shi ƙwarai, suna cewa, Ka zauna tare da mu, gama yamma ta gabato, rana kuma ta yi nisa. Sai ya shiga domin ya zauna tare da su. Kuma ya kasance, sa’ad da yake zaune yana cin abinci tare da su, sai ya ɗauki gurasa, ya sa masa albarka, ya gutsuttsura, ya ba su. Sai idanunsu suka buɗe, suka gane shi; kuma ya ɓace daga gabansu. Sai suka ce wa juna, Ashe, zukatanmu ba su yi ta ƙuna a cikinmu ba, yayinda yake magana da mu a hanya, kuma yayinda yake buɗe mana Nassosi? Luka 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Kamar yadda Yesu ya “zauna cin abinci” a Emmaus, haka kuma daga baya ya ci tare da almajiran. A waɗannan lokuta biyu, an bayyana cin abinci. Tare, suna nuna cewa farkon zamanin Fentikos an yi masa alama da numfashin Ruhu Mai Tsarki, kuma da cin abinci. Abubuwan da suka fara faruwa suna haifar da muhawara tsakanin wani rukuni da yake ba da gaskiya da wani rukuni da yake shakka. Cin abincin, bayarwar Ruhu Mai Tsarki da kuma buɗe Nassosi sun haɗa da cewa Almasihu ya fara koyarwarsa da “Musa da dukan annabawa.” An isar da koyarwar Almasihu ta wajen ɗaukar layin annabcin Musa da daidaita shi da layukan dukan annabawa, kaɗan a nan kaɗan a can.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

A ranar 9/11 numfashin iskoki huɗu na Ezekiyel ya hura a kan matattun ƙasusuwan busassu na sura ta talatin da bakwai. A wancan lokaci, kamar yadda mala’ikan da ya sauko a ranar 11 ga Agusta, 1840 ya misalta, wanda kuma ya ba da iko ga saƙon mala’ika na fari, mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko da saƙon da dole ne a ci, kamar yadda almajiran suka ci a farkon zamanin Pentikostal. Ƙin yarda na Toma ya nuna cewa sa’ad da aka gabatar da saƙon, ana alamar girgizawa.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Da yake magana game da fāɗuwar Hasumiyoyin Tagwaye a ranar 9/11, an gaya mana cewa Ubangiji ya tashi domin “ya girgiza al’ummai ƙwarai.” Yana da muhimmanci a tuna cewa “girgizawa” a cikin mutanen Allah ana aiwatar da ita ne ta wurin waɗanda suke yaƙi da saƙon gaskiya. Akwai “girgizawa” na waje, amma girgizawar cikin gida a cikin ikkilisiya tana faruwa ne a cikin yanayin da ake gabatar da saƙo.

“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

“Na tambayi ma’anar girgizar da na gani, sai aka nuna mini cewa za a jawo ta ne ta wurin tabbatacciyar shaida wadda shawarar Mai Shaida na Gaskiya ga mutanen Laodiceya ta kira ta fito. Wannan za ta yi tasiri a kan zuciyar mai karɓa, kuma za ta sa shi ya ɗaukaka ma’auni, ya kuma zubo da madaidaiciyar gaskiya. Waɗansu ba za su ɗauki wannan tabbatacciyar shaida ba. Za su tasar mata, kuma wannan ne zai jawo girgiza a cikin jama’ar Allah.

“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

“Na ga cewa ba a saurari shaidar Shaidan Gaskiya ko rabinta ba. Muhimmiyar shaida mai nauyi wadda makomar ikkilisiya ta rataya a kanta an ɗauke ta da sauƙi, in ba ma an yi watsi da ita gaba ɗaya ba. Dole ne wannan shaida ta kawo tuba mai zurfi; duk waɗanda suke karɓarta da gaske za su yi mata biyayya kuma za a tsarkake su.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

“Girgizar” ta cikin gida tana samuwa ne daga waɗanda suke adawa da gabatar da saƙon Laodikiya. Sister White ta bayyana saƙon Jones da Waggoner na shekara ta 1888 a matsayin saƙon Laodikiya.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

“Saƙon da aka ba mu ta bakin A. T. Jones da E. J. Waggoner saƙon Allah ne zuwa ga ikkilisiyar Laodicea, kuma kaito ga duk wanda yake iƙirarin ya gaskata gaskiya, amma duk da haka bai haskaka wa waɗansu haskoki da Allah ya bayar ba.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Adawa ga saƙon Laodikiya yana haifar da girgizawa, kuma ‘Yar’uwa White ta daidaita saƙon 1888 da saukowar mala’ikan da ke cikin Ru’ya ta Yohanna sura ta goma sha takwas.

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

“Rashin yarda a ajiye ra’ayoyin da aka riga aka ƙulla a zuciya, kuma a karɓi wannan gaskiya, shi ne ya kasance a tushen babban sashe na adawar da aka nuna a Minneapolis ga saƙon Ubangiji ta wurin ’yan’uwa Waggoner da Jones. Ta wurin tayar da wannan adawa, Shaiɗan ya yi nasarar hana mutanenmu, a babban ma’auni, ikon musamman na Ruhu Mai Tsarki da Allah ya daɗe yana marmarin ba su. Maƙiyi ya hana su samun wannan ƙarfi na aiki wanda zai iya zama nasu wajen kai gaskiya ga duniya, kamar yadda manzanni suka shelanta ta bayan ranar Fentikos. Hasken da zai haskaka dukan duniya da ɗaukakarsa an yi masa tsayayya, kuma ta wurin aikin ’yan’uwanmu kansu an, a babban ma’auni, tsare shi daga isa ga duniya.” Selected Messages, book 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Shakkun Toma a farkon zamanin Pentikosti, yana alamta tawaye ga saƙon da ya zo a ranar Pentikosti, ya kuma alamta girgizar da ta faru sa’ad da shugabancin Adventism na Rana ta Bakwai ya tashi ya yi tsayayya da saƙon zuwa ga ikilisiyar Laodikiya kamar yadda Jones da Waggoner suka gabatar da shi a 1888. A 1888 mala’ikan nan mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko domin ya haskaka duniya da ɗaukakarsa, amma saboda, a babban ɓangare, rashin yardar waɗannan shugabanni su ajiye ra’ayoyin da suka rigaya suka ƙulla, aka maimaita tawayen Kora, Datan da Abiram. Toma, Yahudawan da suke a Pentikosti, tawayen Kora a zamanin Musa, tawayen 1888, duka suna alamta 9/11 lokacin da, bisa ga Joel—ya kamata a busa ƙaho. Wannan ƙahon kuwa, bisa ga Ishaya, an busa shi ne domin a bayyana zunuban mutanen Allah, ta haka yana alamta 1888 da saƙon zuwa ga Laodikiya. Mai tsaron Yeremiya, wanda yake busa ƙaho domin a komo ga “tsoffin hanyoyi,” ya yi daidai da Ishaya yana ɗaga muryarsa kamar ƙaho. Masu tsaron Yeremiya su ne masu tsaron Habakkuk waɗanda suke yin tambayar game da abin da matsayinsu zai kasance a cikin muhawara ko gardamar tarihinsu?

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Zan tsaya a kan matsayina na tsaro, in kafa kaina a bisa hasumiya, kuma zan yi tsaro in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Habakkuk 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Kalmar “reproved” na nufin “an tsauta masa ko an yi muhawara da shi,” kuma tana nuni da tambaya, domin aya ta gaba tana ba da amsa.

And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayin, ka kuma bayyana shi sarai a kan alluna, domin mai karanta shi ya yi gudu. Habakkuk 2:2.

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Muƙabalar” ko girgizar da ta fara a cikar tarihin Millerite ita ce saƙon William Miller da ƙa’idodinsa na fassarar annabci a kan malaman tauhidi na Furotesta. Muƙabalar a tarihin Millerite ta fara ne da tabbatuwar saƙon Millerite a ranar 11 ga Agusta, 1840, sa’ad da babu “wanda ya kai Yesu Kristi girma” ya sauko da ƙaramin littafi wanda Yahaya zai karɓa ya kuma ci. Gardamar masu tsaro na Habakkuk, shakkun Toma, tawayar 1888, tawayen Kora, gardamar maye a ranar Fentikos—duk waɗannan suna ba da shaida ga wata muƙabala da ta fara a 9/11. Rigimar da ake ta muhawara a kanta ita ce game da saƙon ruwan sama na ƙarshe, wanda ya fara yayyafi a 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Amsar da ke cikin Habakkuk wadda ta sa Milleriyawa suka fitar da taswirar 1843 tana da alaƙa da ci gaban rukuni biyu na masu sujada waɗanda Kora da abokansa suka wakilta a gefe ɗaya, Musa kuwa a ɗaya; Toma da sauran almajirai; hujjar Yahudawa ta maye a ranar Pentikost; jagorancin Adventism a 1888; Furotesta a kan Milleriyawa a 1844; da kuma wawaye da masu hikima daga cikin budurwai na 22 ga Oktoba, 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

A ranar 9/11 Almasihu ya hura wa almajiransa Ruhu Mai Tsarki kamar ‘yan digo kaɗan kafin cikakkiyar zubowarsa a lokacin dokar Lahadi. Sa’an nan ya buɗe fahimtarsu ga saƙon annabci, yana farawa da “layi bisa layi” daga Musa, ta wurin komar da waɗannan almajirai zuwa tsoffin hanyoyin Irmiya, inda aka shafe su su busa ƙahon gargaɗi. Numfashin Almasihu a ranar 9/11 ya fito daga iska huɗu na Ezekiyel da na Yohanna, kuma shi ne saƙon Laodikiya, wanda shi ne “shaida madaidaiciya” da ke jawo girgiza yayin da ake tsayayya masa. 1888 yana misalta tawayen Kora, Datan da Abiram, gama ba saƙon kaɗai ake ƙi ba, har ma da zaɓaɓɓun masu tsaro waɗanda suke ba ƙahon sauti tabbatacce.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

’Yar’uwa White ta rubuta cewa, “girgizar da na gani” “za ta kasance sakamakon shaidar kai tsaye wadda shawarar Shaida ta Gaskiya ga Lawudikiyawa ta haifar.” Saƙon 1888 shi ne wannan shaidar kai tsaye, kuma duka 1888 da 9/11 suna nuna saukowar mala’ikan Ru’ya ta Yohanna sura goma sha takwas.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

“Dole ne a ba da shaidar gaskiya madaidaiciya ga ikilisiyoyinmu da cibiyoyinmu, domin a farkar da masu barci.”

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

“Sa’ad da aka gaskata da kuma aka yi biyayya ga maganar Ubangiji, za a sami ci gaba mai ɗorewa. Bari mu yanzu ga babban buƙatarmu. Ubangiji ba zai iya amfani da mu ba sai ya hura rai a cikin ƙasusuwan busassu. Na ji an faɗi waɗannan kalmomi: ‘Ba tare da zurfin motsin Ruhun Allah a kan zuciya ba, ba tare da tasirinsa mai ba da rai ba, gaskiya tana zama matacciyar harafi.’” Review and Herald, November 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

A 9/11 saƙon Laodiceya ya kai ga cikakken cikar sa, yayin da aka fara busa kiran ƙarshe ga mutanen tsohon alkawarin Allah. A nan ne ’Yar’uwa White ta lura da cewa, “Dole ne a ba ikilisiyoyinmu da cibiyoyinmu shaidar madaidaiciya, domin a tada masu barci.” Saƙon Laodiceya ya fara ne sa’ad da mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko a 9/11, abin da yake nufi shi ne cewa a 9/11 saƙon zuwa ga Adventists na Kwana Bakwai na Laodiceya ya kasance kuma har yanzu shi ne su “farka.” Yo’el ya umarci mashaya su farka a aya ta biyar ta sura ta ɗaya. 9/11 yana nuna isowar lokacin gwaji na ƙarshe ga Adventism, kuma yana wakiltar umarnin Yo’el na a farka. Farkon lokacin Fentikos yana farawa da farkawar mutanen Allah a 9/11 kuma yana ƙarewa da cikar misalin budurwai goma gab da dokar Lahadi.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Farkawar da ta faru a 9/11 kira ce ga ƙarni na ƙarshe na mutanen alkawari waɗanda suke cikin ridda. Farkawar da take gab da faruwa kafin dokar Lahadi tana rufe ƙofa a kan mutanen alkawari na farko. Mafari da ƙarshe ɗaya ne, kuma a cikin Yuli na 2023 shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya sun farka ga tawaye na annabcin 18 ga Yuli, 2020. Farkawar tsakiya tana wakiltuwa da tawaye, abin da yake bayyana 9/11 a matsayin harafi na farko na haruffan Ibrananci, 18 ga Yuli, 2020 a matsayin harafi na goma sha uku, da dokar Lahadi a matsayin harafi na ashirin da biyu kuma na ƙarshe na haruffan Ibrananci. Harafi na ashirin da biyu yana wakiltar haɗuwar allahntaka da ɗan’adam wadda ake kammalawa a ƙarshen waɗannan farkawa uku na ƙarshe.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Ubangiji yana “hura rai cikin ƙasusuwan busassu” a 9/11, kamar yadda Ya hura Ruhu Mai Tsarki a kan almajiran a farkon zamanin Fentikos. Almajiran bayan hawanSa suna wakiltar waɗanda suka karɓi Ruhu Mai Tsarki, kuma waɗanda daga nan aka buɗe fahimtarsu game da Maganar annabci ta hanyar tsarin “layi bisa layi.” Karɓar Ruhu Mai Tsarki ya faru ne a lokacin cin abinci, domin cin abinci a ruhance yana nufin ku ci naman Yesu, ku sha jininsa, shi ne kuma Maganar.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

’Yan tawaye waɗanda suka haɗa kai da Kora, Datan, da Abiram suna wakilta (kamar yadda shugabancin Adventism ya yi a shekara ta 1888) rukunin da suke haddasa girgizar ta wurin hamayya da saƙon ƙaho mai bayyana zunuban mutanen Allah, alhali kuma suna kiran a koma ga tsoffin hanyoyi, wato gaskiyoyin asali da “sau bakwai” na Littafin Firistoci sura ta ashirin da shida ke wakilta. Ƙahon yana kira zuwa ga farfadowa da gyarawa duka biyun. Na fari cikin duwatsu masu daraja na annabci na Miller, kuma shi ma na fari da Adventism ta ƙi, yana wakiltar farkon motsin Millerite da ƙarshensa. Farko da ƙarshen saƙon mala’ika na fari kamar yadda Millerites suka yi shelar sa, “sau bakwai” na Musa ne suka yi musu alama. A farkon sa an karɓe shi, a ƙarshe kuma an ƙi shi. Saboda wannan ƙin, Ezekiyel ya gabatar da Adventism a matsayin kwarin ƙasusuwan matattu busassu. Lokacin daga 1863 har zuwa dokar Lahadi a Amurka shi ne kwarin wahayi, bisa ga Ishaya sura ta ashirin da biyu, amma kuma kwarin ƙasusuwan matattu busassu ne bisa ga Ezekiyel. Duk waɗannan kwarurukan annabci sun yi daidai da kwarin Yehoshafat na Yowel, wanda Yowel kuma ya bayyana a matsayin kwarin yanke shawara.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Da waɗannan ma’anoni suna a wurinsu, za a iya yin tambaya, ta yaya ya kasance cewa a 9/11 littafin Yowel ya zama saƙon da Bitrus ya bayyana a ranar Fentikos? Za mu yi ƙoƙarin fayyace waɗannan ma’anoni a cikin talifofi masu zuwa.

“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

“(An rubuta a ranar 5 ga Nuwamba, 1892, daga Adelaide, Kudancin Ostiraliya, zuwa ga ‘Ɗan’uwana da ’Yar’uwata masu ƙauna, Frank da Hattie [Belden].’)”

“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

“Sa’ad da aka haskaka ka ta wurin Ruhu Mai Tsarki, za ka ga dukan wannan mugunta a Minneapolis yadda take, kamar yadda Allah yake kallonta. Idan ban ƙara ganinka ba a wannan duniya, ka tabbata na gafarta maka baƙin ciki da azaba da nauyin rai da ka jawo mini ba tare da wani dalili ba. Amma saboda ranka, saboda Shi wanda ya mutu dominka, ina so ka ga kurakuranka, ka kuma furta su. Hakika ka haɗa kanka da waɗanda suka yi tsayayya da Ruhun Allah. Kana da dukan shaidar da kake bukata cewa Ubangiji yana aiki ta wurin ’Yan’uwa Jones da Waggoner; amma ba ka karɓi hasken ba; kuma bayan irin motsin zuciyar da aka bari suka yi aiki, da kalmomin da aka faɗa gāba da gaskiya, ba ka ji a shirye ka furta cewa ka yi kuskure ba, cewa waɗannan mazajen suna da saƙo daga Allah, alhali kuwa ka rena saƙon da kuma masu ɗauko saƙon.”

“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

“Ban taɓa ganin irin wannan tsayayyiyar yarda da kai da ƙin karɓa da amincewa da haske a tsakanin mutanenmu ba kamar yadda aka bayyana a Minneapolis. An nuna mini cewa babu ko mutum guda cikin rukunin waɗanda suka riƙe ruhun da aka nuna a wancan taro da zai sāke samun haske bayyananne domin ya gane darajar gaskiyar nan mai tamani da aka aiko musu daga sama, sai sun ƙasƙantar da girman kansu, suka furta cewa ba Ruhun Allah ne ya motsa su ba, amma tunaninsu da zukatansu sun cika da son zuciya da bambancin ra’ayi. Ubangiji ya so ya matso kusa da su, ya albarkace su, ya kuma warkar da su daga sāke-bayansu, amma suka ƙi saurare. Irin ruhun nan ne yake motsa su wanda ya rinjayi Kora, Datan, da Abiram. Waɗancan mutanen Isra’ila sun ƙudura su yi tsayayya da dukan shaidar da za ta tabbatar musu cewa suna kuskure, kuma suka ci gaba da tafiya a tafarkinsu na rashin aminci da tawaye har mutane da yawa suka juye suka haɗa kai da su.”

“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

“Su wane ne waɗannan? Ba marasa ƙarfi ba ne, ba jahilai ba ne, ba kuma marasa haske ba ne. A cikin wannan tawaye akwai shugabanni ɗari biyu da hamsin, mashahurai a cikin taron jama’a, mutane masu suna. Mene ne shaidarsu? ‘dukkan taron jama’a tsarkaka ne, kowannensu ɗaya bayan ɗaya, Ubangiji kuwa yana a tsakiyarsu: to, don me kuke ɗaga kanku sama da taron Ubangiji?’ [Lissafi 16:3]. Sa’ad da Kora da abokan tafiyarsa suka hallaka a ƙarƙashin hukuncin Allah, mutanen da suka ruɗe ba su ga hannun Ubangiji a cikin wannan mu’ujiza ba. Dukan taron jama’a washegari suka zargi Musa da Haruna, suka ce, ‘Kun kashe mutanen Ubangiji’ [aya ta 41], annoba kuwa ta sauko a kan taron jama’a, fiye da dubu goma sha huɗu kuma suka hallaka.”

“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

“Sa’ad da na yi niyya in bar Minneapolis, mala’ikan Ubangiji ya tsaya kusa da ni ya ce: ‘Ba haka ba; Allah yana da aikin da zai ba ka ka yi a wannan wuri. Mutanen suna maimaita tawayen Kora, Datan, da Abiram. Na sa ka a madaidaicin matsayinka, wanda waɗanda ba su cikin haske ba ba za su yarda da shi ba; ba za su saurari shaidarka ba; amma zan kasance tare da kai; alherina da ikonata za su riƙe ka. Ba kai ne suke rainawa ba, amma manzanni da saƙon da nake aikowa ga mutanena. Sun nuna raini ga maganar Ubangiji. Shaidan ya makantar da idanunsu, ya kuma gurɓata hukuncinsu; kuma sai dai kowane rai ya tuba daga wannan zunubinsu, wannan ‘yancin kai marar tsarkakewa da yake zagin Ruhun Allah, za su yi tafiya cikin duhu. Zan cire ma’ajin fitila daga matsayinsa, sai dai su tuba kuma su juyo, domin in warkar da su. Sun duhunta hangen nesansu na ruhaniya. Ba su so Allah ya bayyana Ruhunsa da ikonsa ba; gama suna da ruhun ba’a da ƙyama ga maganata. Wasan banza, sakaci, zolaya, da ba’a ana aikata su kullum. Ba su sa zukatansu su neme Ni ba. Suna tafiya cikin tartsatsin wutar da suka kunna da kansu, kuma sai dai su tuba za su kwanta cikin baƙin ciki. Haka Ubangiji ya ce: Ka tsaya a matsayinka na aiki; gama Ina tare da kai, ba zan bar ka ba, ba kuwa zan yashe ka ba.’ Waɗannan kalmomi daga Allah ban yi ƙarfin hali in yi watsi da su ba.”

“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

“Haske yana ta haskakawa a Battle Creek cikin haskoki masu tsabta, masu haske ƙwarai; amma wa daga cikin waɗanda suka taka rawa a taron Minneapolis ne suka zo ga hasken, suka karɓi wadatattun taskokin gaskiya waɗanda Ubangiji ya aiko musu daga sama? Su wane ne suka yi tafiya daidai mataki da mataki tare da Jagora, Yesu Almasihu? Su wane ne suka yi cikakkiyar furci game da kuskuren himmarsu, makantarsu, kishinsu da mugayen zato-zato, da kuma ƙin biyayya ga gaskiya? Babu ko ɗaya; kuma saboda dogon sakacinsu na yarda da hasken, hasken ya bar su a baya ƙwarai; ba su yi ta girma cikin alheri da cikin sanin Almasihu Yesu Ubangijinmu ba. Sun kasa karɓar alherin da ake bukata wanda da sun samu, kuma wanda da ya mai da su mutane masu ƙarfi cikin ƙwarewar rayuwar addini.”

“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

“Matsayin da aka ɗauka a Minneapolis a bayyane yake ya kasance wani shãmaki da ba za a iya shawo kansa ba, wanda a babban ma’auni ya kulle su tare da masu shakka, masu tambaya, tare da masu ƙin gaskiya da ikon Allah. Sa’ad da wani rikici kuma ya zo, waɗanda suka daɗe suna ƙin hujja a kan hujja za a sāke gwada su a kan wuraren da suka gaza a fili ƙwarai, kuma zai yi musu wuya su karɓi abin da yake daga Allah su ƙi abin da yake daga ikon duhu. Saboda haka hanya ɗaya tilo mai aminci a gare su ita ce su yi tafiya cikin tawali’u, suna daidaita hanyoyi domin ƙafafunsu, kada gurgu ya kauce daga hanya. Yana kawo babban bambanci matuƙa da waɗanda muke cuɗanya da su, ko da maza ne masu tafiya tare da Allah kuma masu bangaskiya da dogara gare Shi, ko kuwa da maza waɗanda suke bin abin da suke ɗauka hikimarsu ce, suna tafiya cikin tartsatsin wutar da suka hura da kansu.”

“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

“Lokaci da kulawa da wahalar da ake bukata domin a kawar da tasirin waɗanda suka yi aiki gaba da gaskiya sun zama babban asara mai tsanani; gama da tuni mun kasance shekaru masu yawa a gaba cikin sanin ruhaniya; kuma rayuka da yawa ƙwarai da gaske da an ƙara su ga ikkilisiya, da waɗanda ya kamata su yi tafiya cikin haske sun ci gaba da neman sanin Ubangiji, domin su san fitowarsa tabbatacciya ce kamar safiya. Amma sa’ad da dole ne a kashe ƙoƙari mai yawa a cikin ikkilisiya kanta domin a kawar da tasirin ma’aikatan da suka tsaya kamar katangar dutsen ƙirniti a kan gaskiyar da Allah yake aikowa ga mutanensa, sai duniya ta kasance cikin duhu gwargwadon kwatanci.

“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

“Allah yana nufi masu gadin su tashi, su kuma da murya guda su fitar da saƙo mai ƙarfi da tabbatacce, suna ba ƙaho amo tabbatacce, domin dukan mutane su yi hanzari su kama matsayinsu na aiki, su kuma taka nasu rawa cikin wannan babban aikin. Sa’an nan wannan haske mai ƙarfi, mai bayyana sarai, na wancan mala’ikan wanda yake saukowa daga sama yana da babban iko, da ya cika duniya da ɗaukakarsa. Mun yi shekaru da dama a baya; kuma waɗanda suka tsaya cikin makanta suka hana ci gaban ainihin saƙon da Allah ya nufa ya fita daga taron Minneapolis kamar fitila mai ƙonewa, suna bukatar su ƙasƙantar da zukatansu a gaban Allah, su gani kuma su fahimta yadda aka hana aikin ci gaba ta wurin makantar hankalinsu da taurin zuciyarsu.”

“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

“An ɓata sa’o’i da yawa ana gardama a kan ƙananan abubuwa; an lalatar da damammaki na zinariya, alhali manzannin sama suna baƙin ciki, suna rashin haƙuri saboda jinkirin. Ruhu Mai Tsarki—an nuna ƙarancin godiya ƙwarai ga darajarsa ko kuma ga bukatar kowane rai ya karɓe shi. Waɗanda kuwa suka karɓi baiwar sama za su fita sanye da makamai na adalci domin su yi yaƙi saboda Allah. Za su girmama jagorancin Ubangiji kuma za su cika da godiya gare Shi saboda jinƙansa. Amma a wurare da yawa ƙwarai, kuma a lokuta da yawa ƙwarai, za a iya faɗin gaskiya kamar yadda aka faɗa a zamanin Almasihu game da waɗanda suke ikirarin su mutanen Allah ne, cewa ba ayyuka masu girma da yawa da za a iya yi ba, saboda rashin bangaskiyarsu. Mutane da yawa da aka ɗaure cikin sarƙoƙin duhu an girmama su saboda Allah ya yi amfani da su, kuma rashin bangaskiyarsu ya tayar da shakka da son zuciya gāba da saƙon gaskiya wanda mala’ikun sama suke neman isarwa ta wurin wakilan mutane—baratarwa ta wurin bangaskiya, adalcin Almasihu.” The 1888 Materials, 1066–1070.