Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Kaisariya Filibi zuwa Kaisariya Maritima na wakiltar lokacin daga awa ta uku zuwa awa ta tara, wanda aka raba a awa ta shida. Rarrabuwar Kaisariya zuwa Kaisariya ita ce Dutsen Sāke-Kamanni. Dutsen Sāke-Kamanni yana daidaita wasu layuka biyu zuwa ga alamar-hanya ta matakai uku wadda take gabatar da dokar Lahadin Fentikos da kwanaki biyar.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

A kan Dutsen, Allah Uba ya yi magana a karo na biyu. Karon farko da ya yi magana shi ne a baftismar Almasihu, karo na ƙarshe kuwa shi ne daf da gicciye.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Yanzu raina yana cikin tashin hankali; kuma me zan ce? Uba, ka cece ni daga wannan sa’a; amma saboda wannan dalili ne na zo ga wannan sa’a. Uba, ka ɗaukaka sunanka. Sai kuwa wata murya ta fito daga sama, tana cewa, Na riga na ɗaukaka shi, kuma zan sāke ɗaukaka shi. Saboda haka taron mutanen da suke a tsaye a wurin, suka ji ta, suka ce an yi tsawa: waɗansu kuma suka ce, Wani mala’ika ne ya yi magana da shi. Yohanna 12:27–29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Allah yana ɗaukaka sunansa sa’ad da Ya hatimce dubu ɗari da arba’in da huɗu, ya kuma rubuta sunansa a kansu.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Wanda ya yi nasara zan mai da shi ginshiƙi a cikin Haikalin Allahna, kuma ba zai ƙara fita waje ba har abada; kuma zan rubuta a kansa sunan Allahna, da sunan birnin Allahna, wato sabuwar Urushalima, wadda take saukowa daga sama daga wurin Allahna: kuma zan rubuta a kansa sabon sunana. Mai kunne, bari ya ji abin da Ruhu yake faɗa wa ikkilisiyoyi. Ru’ya ta Yohanna 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

A kan Dutsen Sauyawar Siffa, Bitrus, Yaƙub da Yohanna ne kaɗai almajiran da suke a wurin, kamar yadda suka kasance a tashin ’yar Yayirus daga matattu, haka kuma a Getsamani. Getsamani, kamar furcin Uba a Yohanna sura ta goma sha biyu, ya zo ne dab da gicciye. Getsamani na nufin “matsewar mai,” yana bayyana gwajin mai na budurwai. Getsamani shi ne “rikici” da ke kawo rai “fuska da fuska da mutuwa,” kuma budurwai masu hikima suna cin nasara a gwajin, gama a gwajin haikali na biyu sun zo fuska da fuska da rai, kamar yadda Yesu ya koyar “fuska da fuska” na kwanaki talatin.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Lokaci na farko da Uba ya yi magana shi ne a baftismar Almasihu, kuma lokaci na farko da ya ware Bitrus, Yakubu, da Yohanna kaɗai shi ne lokacin da aka ta da ’yar Yayirus mai shekara goma sha biyu daga matattu. Tashin wannan budurwa mai shekara goma sha biyu daga matattu ya yi daidai da baftismar Almasihu, wadda ke zama alamar ikon tashin matattu. Tashin ’yar Yayirus daga matattu ya yi daidai da baftismar Almasihu da Kaisariya Filibbi. Getsamani da damuwar Almasihu lokacin da Uba ya yi magana jim kaɗan kafin gicciye sun yi daidai da Kaisariya Maritima.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Layi bisa layi, Bitrus yana wakiltar mutum dubu ɗari da arba’in da huɗu waɗanda aka hatimce a Kaisariya Filibbi, sa’ad da aka canja sunan Simon Barjona ya zama Bitrus. Da zarar an hatimce shi a Panium, wato Kaisariya Filibbi, Bitrus ya tafi zuwa sa’a ta shida ta Dutsen, inda aka ɗaga shi kamar tuta yayin da yake ci gaba domin amsa kiran Karnilius a Kaisariya Maritima. A Kaisariya Filibbi, Bitrus ya bar taron sansanin Exeter da hatimin Allah da kuma saƙon Kukan Tsakar Dare domin ya shelanta. Saƙon Musulunci, kamar yadda ake wakilta shi ta wurin idin ƙahoni, yana ɗaukar Bitrus gaba zuwa Kaisariya ta bakin teku. Saƙon Musulunci yana ɗaga Bitrus zuwa gaban idanun duniya, gama Bitrus ya riga ya yi annabcin isowar Musulunci a gaba da idin ƙahoni.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Ga shi, zan aiko muku da Iliya annabi kafin zuwan babban rana mai ban tsoro ta Ubangiji: Kuma zai juya zuciyar ubanni zuwa ga ’ya’ya, da zuciyar ’ya’ya zuwa ga ubanninsu, kada in zo in bugi ƙasa da la’ana. Malachi 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Saƙo a kan saƙo, saƙon Iliya shi ne saƙon da tushensa yake a kan daidaita ubannai da ’ya’yansu. Iliya shi ne Uba Miller, wanda yake misalta ’ya’yansa. Dubu ɗari da arba’in da huɗu su ne ’ya’yan William Miller, kuma mai da zukatan Miller ga ’ya’yansa shi ne daidaita tarihin Milleriyawa da tarihin Iliya, haka kuma Yahaya Mai Baftisma da manzon da ake dangantawa da dubu ɗari da arba’in da huɗu. Wani ɓangare na daidaituwar waɗannan layuka huɗu shi ne cewa a cikin kowace tarihin gwaji na Iliya, Yahaya, da Miller, saƙon gaskiya ta wannan lokaci kaɗai shi ne saƙon da ya zo ta bakin manzon.

And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

Sai Iliya Batishbe, wanda yake ɗaya daga cikin mazaunan Gileyad, ya ce wa Ahab, “Muddin Ubangiji Allah na Isra’ila, wanda a gabansa nake tsaye, yana raye, ba za a yi raɓa ko ruwan sama a cikin waɗannan shekarun ba, sai dai bisa ga maganata.” 1 Sarakuna 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

’Yar’uwa White ta bayyana a sarari cewa waɗanda ba su karɓi saƙon Yohanna ba, wanda Yesu ya bayyana a matsayin Iliya, ba za su amfana da koyarwar Yesu ba; haka kuma, waɗanda suka ƙi saƙon Miller, wanda aka wakilta a matsayin saƙon mala’ika na fari, ba za su amfana da saƙon mala’ika na biyu ba. Tare da sanarwar Iliya cewa ruwan sama zai zo ne kawai bisa ga umarninsa, akwai gwaji na ƙarshe da ya haɗa da umarnin a zaɓi tsakanin saƙon Iliya ko saƙon Ba’al. Alamar annabci ta “har yaushe” ta daidaita Dutsen Karmel na Iliya da dokar Lahadi.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

Saboda haka Ahab ya aika zuwa ga dukan ’ya’yan Isra’ila, ya kuma tara annabawan a Dutsen Karmel. Sai Iliya ya zo gaban dukan jama’a, ya ce, Har yaushe za ku yi ta tangal-tangal tsakanin ra’ayoyi biyu? In Ubangiji ne Allah, ku bi shi; amma in Ba’al ne, sai ku bi shi. Amma jama’ar ba su amsa masa ko kalma ɗaya ba. Sa’an nan Iliya ya ce wa jama’ar, Ni, ni kaɗai ne, na rage a matsayin annabin Ubangiji; amma annabawan Ba’al mutum ɗari huɗu da hamsin ne. To, sai su ba mu bijimai biyu; su kuma zaɓi bijimi ɗaya domin kansu, su yanka shi gunduwa-gunduwa, su ɗora shi a kan itace, amma kada su sa wuta a ƙarƙashinsa; ni kuma zan shirya ɗayan bijimin, in ɗora shi a kan itace, ni ma kuma ba zan sa wuta a ƙarƙashinsa ba. Ku yi kira ga sunan allolinku, ni kuma zan yi kira ga sunan Ubangiji; Allah kuwa wanda ya amsa da wuta, shi ne Allah. Dukan jama’ar kuwa suka amsa suka ce, Maganar nan ta yi kyau. 1 Sarakuna 18:20–24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Jarrabawar Karmel tana nufin zaɓi ne tsakanin saƙonni biyu. Jarrabawa ce tsakanin annabci na gaskiya da na ƙarya, da kuma tsakanin ɗan aiken nan Iliya da annabawan da suke zaune a teburin Jezebel. Maganar ta shafi ɗan aiken da saƙon. A shekara ta 1844, an maimaita Karmel sa’ad da Ubangiji ya kawo wata jarrabawa wadda ta bayyana Miller a matsayin annabi na gaskiya, kuma saƙon Miller a matsayin raɓa da ruwan sama. Bambancin da ke tsakanin annabi na gaskiya da saƙo na gaskiya, a saɓanin annabi na ƙarya da saƙon ƙarya, an wakilta shi a taron sansanin Exeter ta wurin tantin Exeter da tantin ƙungiyar Watertown. Alfarwowi biyu masu wakiltar na gaskiya a saɓanin na ƙarya. Bambancin da aka yi a Karmel da tarihin shekara ta 1844 an gano shi a Kaisariya Filibbi sa’ad da aka hatimce Bitrus kuma aka ɗaga shi zuwa Dutsen a matsayin tuta. An ɗaga shi ne domin ya bayyana cewa saƙonsa shi ne kaɗai saƙon gaskiya na ruwan sama na ƙarshe. An ɗaga shi sa’ad da annabcinsa ya cika.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Idin ƙahoni shi ne na uku kuma gwajin tantancewa a cikin zamanin Fentikos, kuma kafin wannan gwajin tantancewa Bitrus ya bayyana cewa za a saki Musulunci domin ya nuna farkon shelar Kukan Tsakar Dare. Cikar annabci ce ta haifar da bambanci tsakanin Milleriyawa da Furotesta, waɗanda suke wakiltar mutanen tsohon alkawari da ake wucewa a kansu. Iliya da kansa ya kashe annabawan ƙarya, da zarar an bayyana bambanci tsakanin na gaskiya da na ƙarya. Ana yin wannan bambanci a idin ƙahoni, sa’ad da annabcin da ya shafi Musulunci ya cika.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Kukan Tsakar Dare na tarihin Millerite annabta ce da aka gyara, sa’an nan kuma aka cika ta. An cika ta a ranar 22 ga Oktoba, 1844, alhali fahimtar Miller ta asali game da Kukan Tsakar Dare ita ce shekarar 1843. Samuel Snow yana wakiltar gyaran saƙon, kuma saƙonsa ya zama sananne a matsayin saƙon Kukan Tsakar Dare na “gaskiya”.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

Shekarar 1844 ta kasance wata kwatanci ta bambanci tsakanin saƙon Miller da saƙon Furotestoci. A cikin tsarin gwaji, Furotestocin Miller ya kashe su, sa’an nan suka zama Furotestantism mai ridda, ’ya’yan Rome, firistocin Jezebel. An bayyana wannan bambanci ta hanyar ko dai karɓa ko ƙin karɓar saƙon annabci. Tare da Yohanna da Miller, saƙon annabci ya tona asirin saƙon ƙarya na mutanen alkawari na dā da ake wucewa a barsu. Saƙon Iliya ya yi ikirarin cewa ba za a yi ruwan sama ba sai da maganarsa, kuma bayan shekaru uku da rabi, za a bayyana gwajin wannan ikirari.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

Sai ya zama, da Ahab ya ga Iliya, Ahab ya ce masa, Ashe kai ne mai damun Isra’ila? Sai ya amsa ya ce, Ba ni ne na dami Isra’ila ba; kai ne da gidan ubanka, domin kun rabu da umarnan Ubangiji, kai kuma ka bi Ba’alai. To, yanzu sai ka aiki a tattaro mini dukan Isra’ila zuwa Dutsen Karmel, da annabawan Ba’al mutum ɗari huɗu da hamsin, da annabawan Ashera mutum ɗari huɗu, waɗanda suke cin abinci a teburin Jezebel. 1 Sarakuna 18:17–19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Bambanci tsakanin na ƙarya da na gaskiya, ko dai manzon ne ko kuma saƙon, an bayyana shi ne ta cikin wani tsari na gwaji wanda ya haɗa da zarge-zarge a kan saƙon da kuma a kan manzon. Iliya shi ne wanda aka zarga da jawo wa Isra’ila wahala, domin saƙonsa ya tsayar da ruwan sama. Da a ce ruwan sama ya ci gaba da sauka a Isra’ila, da ba a ta da wata magana game da Iliya ba. Batun ya ta’allaka ne a kan annabcin Iliya, da kuma cikar sa a cikin tsawon shekaru uku da rabi.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Lokacin da Bitrus yake a gwajin tantancewa na Kaisariya Filibi, wanda shi ne idin ƙahoni, kuma har ila yau inda aka kwance jaki, ana yi wa farkon saƙon Kukan Tsakar Dare alama. Bitrus, kamar Iliya, ya shaida tabbatuwar annabcin da ya yi, kuma an nuna bambanci tsakanin na gaskiya da na ƙarya domin kowa ya gani. Tabbatuwar annabcin an wakilta ta idin ƙahoni—wanda shi ne gwajin tantancewa. An yi wa annabcin kwatanci ta wurin duka 1840 da 1844, inda ake gyara wani annabci sannan daga bisani ya cika. Annabcin Josiah Litch da aka gyara ya ba mala’ika na fari iko a ranar 11 ga Agusta, 1840, kuma Snow ne ya gyara annabcin shekarar 1843 da Miller ya yi.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“A cikin shekarar 1840 wani abin mamaki na cikar annabci ya tayar da sha’awa mai yaduwa. Shekaru biyu kafin haka, Josiah Litch, ɗaya daga cikin manyan masu wa’azin zuwan Almasihu na biyu, ya wallafa bayani a kan Ru’ya ta Yohanna 9, yana annabta fāɗuwar Daular Ottoman. Bisa ga lissafinsa, wannan iko zai rushe... a ranar 11 ga Agusta, 1840, sa’ad da za a iya sa ran ikon Ottoman a Constantinople zai karye. Kuma wannan, na gaskata, za a ga cewa haka ne.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“A daidai lokacin da aka ƙayyade, Turkiyya, ta wurin jakadunta, ta amince da kariyar ƙasashen Turai masu ƙawance, ta haka kuwa ta sa kanta ƙarƙashin ikon ƙasashe Kirista. Wannan al’amari ya cika annabcin daidai. Sa’ad da aka san da wannan, tarin mutane masu yawa suka gamsu da daidaiton ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba motsin zuwan Almasihu wani gagarumin ƙarfi. Mutane masu ilimi da matsayi suka haɗa kai da Miller, cikin wa’azi da kuma cikin wallafa ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya yaɗu da sauri.” The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Annabcin Litch yana game da Musulunci, kuma annabcin Snow yana game da ƙofar da aka rufe. Sa’ad da annabcin Litch ya cika, an karɓi tsarin fahimtar da ya tabbatar da saƙon, kuma waɗanda suka karɓi saƙon suka “haɗu kai” da mai isar da saƙon. An gane duka saƙon da kuma mai isar da saƙon cikin cikar annabcin. Annabcin Litch yana game da Musulunci, kuma annabcin Snow yana game da ƙofar da aka rufe.

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

“Na ga mutanen Allah suna cikin farin ciki da bege, suna jiran Ubangijinsu. Amma Allah ya yi nufin ya gwada su. Hannunsa ya rufe wani kuskure a cikin lissafin zamani na annabci. Waɗanda suke jiran Ubangijinsu ba su gano wannan kuskuren ba, kuma ma mafi ilimi daga cikin mutanen da suka yi hamayya da lokacin su ma sun kasa ganinsa. Allah ya yi nufin mutanensa su gamu da abin baƙin ciki. Lokacin ya wuce, kuma waɗanda suka yi jira da farin cikin bege ga Mai Ceton su suka zama masu baƙin ciki da karayar zuciya, alhali kuwa waɗanda ba su ƙaunaci bayyanuwar Yesu ba, amma suka rungumi saƙon saboda tsoro, suka yi murna cewa bai zo a lokacin da ake tsammani ba. Iƙirarin bangaskiyarsu bai taɓa zuciya ba, bai kuma tsarkake rayuwa ba. Wucewar lokacin an tsara shi sosai domin ya tona irin waɗannan zukata. Su ne na farko da suka juya suka yi ba’a ga masu baƙin ciki, waɗanda suka yi takaici, waɗanda kuwa da gaske suka ƙaunaci bayyanuwar Mai Cetonsu. Na ga hikimar Allah cikin gwada mutanensa da ba su jarrabawa mai tsanani domin a gano waɗanda za su ja da baya su komo a lokacin gwaji.”

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

“Yesu da dukan rundunar samaniya suka dubi waɗanda, cikin daɗaɗɗen bege, suka daɗe suna marmarin ganin Wanda rayukansu suke ƙauna, da tausayi da ƙauna. Mala’iku suna shawagi a kewayensu, domin su ƙarfafa su a lokacin gwajinsu. Waɗanda suka yi sakaci da karɓar saƙon samaniya aka bar su cikin duhu, kuma fushin Allah ya kunna a kansu, domin ba su yarda su karɓi hasken da Ya aiko musu daga sama ba. Waɗancan masu aminci amma masu baƙin ciki saboda rashin cika fatansu, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. Aka sāke bishe su zuwa ga Littattafansu Masu Tsarki domin su binciki lokutan annabci. Hannun Ubangiji ya kau daga kan lambobin, kuma aka bayyana kuskuren. Suka ga cewa lokutan annabcin sun kai har zuwa 1844, kuma cewa hujjojin nan guda da suka gabatar don nuna cewa lokutan annabcin sun ƙare a 1843, su ne suka tabbatar da cewa za su ƙare a 1844. Haske daga Maganar Allah ya haskaka matsayinsu, kuma suka gano wani lokaci na jinkiri—‘Ko da hangen nesa ya jinkirta, ka jira shi.’ Cikin ƙaunarsu ga zuwan Kristi nan da nan, sun yi sakaci da lura da jinkirin hangen nesa, wanda aka ƙaddara ya bayyana masu jira na gaskiya. Suka sāke samun wani takamaiman lokaci. Amma duk da haka na ga cewa da yawa daga cikinsu ba su iya tashi sama da matsananciyar baƙin cikin rashin cika fatarsu ba, domin su mallaki irin wannan ƙwazo da ƙarfi waɗanda suka yi wa bangaskiyarsu alama a shekara ta 1843.”

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

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

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

“An tsananta wa masu bi da wannan saƙo a cikin ikkilisiyoyi. Na ɗan lokaci, waɗanda ba za su karɓi saƙon ba an kame su da tsoro daga aiwatar da abin da yake cikin zukatansu; amma wucewar lokacin ya bayyana ainihin yadda suke ji. Sun yi nufin su yi shiru da shaidar da masu jira suke jin an tilasta musu su bayar, cewa lokutan annabci sun kai zuwa 1844. Cikin bayyana sarai masu bi suka yi bayanin kuskurensu, suka kuma ba da dalilan da ya sa suke sa ran Ubangijinsu a shekara ta 1844. Masu adawa da su ba su iya kawo wata hujja a kan ƙarfafan dalilan da aka gabatar ba. Amma fushin ikkilisiyoyi ya ƙuna; suka ƙudura cewa ba za su saurari hujjoji ba, kuma su kulle wannan shaida daga cikin ikkilisiyoyi, domin kada sauran su ji ta. Waɗanda ba su kuskura su hana wa waɗansu hasken da Allah ya ba su ba, an kore su daga cikin ikkilisiyoyi; amma Yesu yana tare da su, kuma suna cike da farin ciki cikin hasken fuskatarsa. An shirya su domin su karɓi saƙon mala’ika na biyu.” Early Writings, 235–237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Bitrus yana wakiltar mutum dubu ɗari da arba’in da huɗu waɗanda, kamar Litch, suka gabatar da gyara ga annabci game da Musulunci da ƙarshen wata masarauta; kuma kamar Snow, Bitrus ma yana gabatar da gyara ga annabcin ƙofar da aka rufe. Saƙon Litch game da bala’i na biyu na Musulunci annabci ne na waje, kuma ƙofar da aka rufe ta Snow annabci ne na ciki. A wurin Snow, aikin ya fara ne sa’ad da Ubangiji ya ɗauke hannunsa daga kan lambobin, kuma a sa’an nan aka ga cewa wannan hujja ɗaya da a dā aka yi zaton tana tabbatar da 1843, a zahiri tana tabbatar da 22 ga Oktoba, 1844. A wurin Litch kuwa, lissafi ne wanda, sa’ad da ya cika, ya saukar da mala’ikan Ru’ya ta Yohanna goma ya tsaya a kan ƙasa da teku.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Gaskiyar cewa Litch ya sake ƙididdige annabcin nasa kwana goma kafin cikar sa tana nuna aikin gyaran wani annabci na baya a matsayin gwaji. Shin farawar a 1840 da ƙarewar a 1844 a hakika alama ce ta annabci game da wani annabci da aka sake ƙididdige shi domin ya zama ainihin Kiran Tsakar Dare? Shin alpha da omega na tarihin Millerite, wanda ya ƙare da shelan Kiran Tsakar Dare, a hakika suna wakiltar siffofin annabci na ainihin Kiran Tsakar Dare na dubu ɗari da arba’in da huɗu?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

A dukkan lokutan biyu na shelar annabcin da aka gyara, an bayyana muhawara a kan saƙon Millerite, gama saƙon ya dami mutane. Sa’ad da Bitrus ya tsaya a Kaisariya Filibi, akwai muhawara a kan saƙon da ya fara tun kafin Kaisariya Filibi, domin cikar ne ke tabbatar da cewa a kan maganar Bitrus kaɗai ne saƙon ruwan sama zai sauko. Kaisariya Filibi ita ce idin ƙahoni, wadda ta yi daidai da Kristi yana aika almajirai biyu, masu wakiltar mala’ika na biyu, su kwance jaki na Musulunci. Kwance jaki na Musulunci yana sanar da farkon saƙon Kukan Tsakar Dare a taron sansani na Exeter, domin isowarsa a kan doki da jinkirin kwana ɗaya, a ranar 13 ga Agusta, Samuel Snow, wanda ya yi jinkiri maimakon ya iso a ranar buɗewa, yana nuna ƙarshen lokacin jinkiri da farkon saƙon da za a ɗauka kamar igiyar ruwa mai ƙarfi sa’ad da taron ya ƙare a ranar 17.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Rigimar tarihin Millerite, zarge-zargen sarki Ahab, da juriyar Yahudawan masu gardama sa’ad da Almasihu ya shiga Urushalima duk suna bayyana wata gardama wadda take kaiwa ga kammalawarta a idin ƙahoni, sa’ad da aka sakar wa jaki. Sakar jakin tabbacin annabci ne da yake nuna ƙofar da aka rufe a kan Adventism a farkon zamani a Kaisariya Filibbi da kuma ƙofar da aka rufe a ƙarshen wannan zamani a Kaisariya Maritima. Jaki alama ce ta Musulunci na masifa ta uku da take bugun Amurka, har da Nashville, Tennessee. Hasashen da ya gaza na 18 ga Yuli, 2020, yanzu ana gyara shi a hankali a hankali yayin da Ubangiji yake janye hannunsa, kuma yake warware hatimin wahayin Yesu Almasihu. Wannan warwarewar hatimin ta fara ne a jeji a watan Yuli na shekarar 2023.

The vision of Daniel Eleven

Wahayin Daniyel goma sha ɗaya

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Idin ƙahoni yana wakiltar ƙaho na bakwai, wanda shi ne masifa ta uku, wato Musulunci. Ƙaho saƙon gargaɗin yaƙi ne na waje, amma kuma ana iya fahimtarsa a matsayin kira na ciki zuwa ga taro mai tsarki. A matsayin jarrabawar tantancewa da take farawa sa’ad da kwanaki talatin na jarrabawar haikali na biyu suka ƙare, saƙo ne na waje da kuma na ciki. Jarrabawa ta farko ta tushe ta iso a cikin bazarar shekara ta 2024 tare da wahayin waje na maƙiyin Almasihu kamar yadda aka wakilta a cikin Daniyel 11:14.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

A waɗannan kwanaki kuma mutane da yawa za su taso su yi gāba da sarkin kudu; haka kuma ’yan ta’adda daga cikin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayin; amma za su fāɗi. Daniyel 11:14.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Aya ta baya ta gabatar da Panium, kuma shaidar Panium ta ci gaba har zuwa aya ta goma sha biyar.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

Gama sarkin arewa zai komo, kuma zai tattara taro mafi girma fiye da na dā, kuma lalle zai zo bayan wasu shekaru da runduna mai girma da dukiya mai yawa. Daniyel 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Sarkin arewa a ayoyi goma zuwa goma sha biyar shi ne ikon wakili na papanci, wanda Ronald Reagan ya wakilta a aya ta goma sa’ad da aka kawar da katangar labulen ƙarfe, kamar yadda rugujewar Katangar Berlin a ranar 9 ga Nuwamba, 1989 ta kwatanta. Aya ta goma sha shida tana nuna kawar da katangar rabuwa tsakanin coci da ƙasa a dokar Lahadi. Ayoyi goma sha ɗaya da goma sha biyu suna wakiltar yaƙin Yukiren da ya fara a shekara ta 2014, kuma aya ta goma sha uku tana nuna zaɓen shekara ta 2024, lokacin da Trump, shugaban ƙasa na takwas tun daga Reagan, wanda kuma shi ne shugaban ƙasa na takwas daga cikin shugabannin ƙasa bakwai da suka gabata, ya “koma” da iko mafi girma, gama sa’ad da ya koma “zai fito da taro mafi girma fiye da na dā, kuma lalle zai zo bayan waɗansu shekaru.” “Waɗansu shekaru” ɗin su ne shekaru huɗu na Joe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Bayan 2024, daidai da aya ta goma sha uku, Roma za ta tsoma kanta cikin tarihin annabci na Panium. A ranar 8 ga Mayu, 2025 aka zaɓi papoma na farko daga ƙasar ruhaniya mai ɗaukaka, kuma ya zaɓi sunan Leo, wanda yake ɗauke da halaye masu muhimmanci na annabci da yawa. Sa’an nan kuma a aya ta goma sha biyar aka shiga yaƙin.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Saboda haka sarkin arewa zai zo, ya tara tudu na yaƙi, ya kuma ƙwace birane mafiya katanga; rundunonin kudu kuwa ba za su iya tsayawa masa ba, haka ma zaɓaɓɓen mutanensa, kuma ba za a sami wani ƙarfi na tsayawa masa ba. Daniyel 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Yaƙin Panium ya fara ne a aya ta goma sha biyar, kuma dabbar ƙasa da Donald Trump yake wakilta za ta ci masarautar kudu. Sarkin kudu a aya ta goma sha ɗaya ya fara yaƙi da Ukraine, ikon wakilcin papacy, wanda ikon wakilcin papacy na aya ta goma—wato, Amurka—ya ba da kuɗi kuma ya tallafa masa. Sarkin kudu zai yi nasara a yaƙin Raphia, amma a bayan wannan nasarar, rushewar ci gaba a hankali wadda kullum ake danganta ta da halakar masarautar kudu ta maciji, ta bar sarkin kudu a cikin wani matsayi na matuƙar rauni yayin da sarkin arewa ya komo, ya fi kowane lokaci ƙarfi, kuma ya shirya domin yaƙin Panium. Rasha da Putin su ne sarkin kudu sa’ad da Amurka ta ƙaddamar da Yaƙin Ukraine a shekara ta 2014. A shekara ta 2022 mamayar ta fara, jini kuwa ya soma zuba. A shekara ta 2024 sarkin arewa ya komo.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Bitrus yana Kaisariya Filibbi, wanda shi ne farkon ayyana saƙon Kukan Tsakar Dare. Bitrus, kamarsu Iliya da Milleriyawa kamar yadda Litch da Snow suke wakilta, tun da farko ya gabatar da annabcin ƙofar da aka rufe da kuma Musulunci. Cikar wannan annabcin tana bayyana bambanci tsakanin saƙonnin ruwan sama na ƙarshe na gaskiya da na ƙarya, da kuma manzannin gaskiya da na ƙarya. Saƙon Bitrus shi ne saƙon Nashville da Musulunci da aka gyara, kuma sa’ad da yake tsaye a Kaisariya Filibbi, yana tsaye ne a Paniyum, yaƙin da yake kaiwa ga dokar Lahadi ta aya ta goma sha shida. Cikar annabcin Bitrus tana bayyana farkon ayyana Kukan Tsakar Dare, sa’ad da aka saki Musulunci, wanda kuma shi ne, layi bisa layi, sa’ad da yaƙin Paniyum ya iso.

The Vision of Daniel ten

Wahayin Daniyel goma

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Bikin ƙahoni yana wakiltar ƙaho na bakwai, wanda shi ne annoba ta uku, wato Musulunci. Ƙaho saƙon gargaɗi ne, kuma kira ne zuwa taro mai tsarki. Haka kuma, shi ne gwajin tantancewa da yake farawa sa’ad da kwanaki talatin na gwajin haikali na biyu suka ƙare. Wahayin farko na gwaji na waje na tushen antikristi ya zo a lokacin bazarar shekara ta 2024, kuma wahayin na biyu na gwaji na ciki na Almasihu, kamar yadda aka wakilta a cikin Daniyel 10, ya zo a shekara ta 2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Sa’an nan na ɗaga idanuna, na duba, ga shi kuma, wani mutum sanye da lilin, kuma ƙugunsa a ɗaure suke da zinariya mai kyau ta Uphaz. Jikinsa kuma ya yi kama da dutse beril, fuskarsa kuma kamar bayyana ta walƙiya, idanunsa kuma kamar fitilun wuta, hannuwansa da ƙafafunsa kuma kamar launin tagulla da aka goge, muryar kalmominsa kuma kamar muryar taro mai yawa.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Ni, Daniyel, ni kaɗai na ga wahayin; gama mutanen da suke tare da ni ba su ga wahayin ba; amma wata babbar rawar jiki ta sauko a kansu, har suka gudu suka ɓuya.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Saboda haka aka bar ni ni kaɗai, na kuma ga wannan babban wahayi, ba kuwa wani ƙarfi da ya rage a cikina; gama kyawuna ya juya a cikina ya zama lalacewa, ban kuwa riƙe wani ƙarfi ba.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

Duk da haka na ji muryar kalmominsa; kuma sa’ad da na ji muryar kalmominsa, sai na fada cikin barci mai nauyi ina a kan fuskata, fuskata kuma tana duban ƙasa.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

Sai ga shi, wani hannu ya taɓa ni, ya sa ni bisa gwiwoyina da kuma bisa tafin hannuwana. Sai ya ce mini, Ya Daniyel, mutum ƙaunatacce ƙwarai, ka gane kalmomin da nake faɗa maka, ka kuma tsaya daidai: gama gare ka ne yanzu aka aiko ni. Da ya faɗa mini wannan magana, sai na tsaya ina rawar jiki. Sa’an nan ya ce mini, Kada ka ji tsoro, Daniyel: gama tun daga ranar farko da ka sa zuciyarka ga fahimta, ka kuma ƙasƙantar da kanka a gaban Allahnka, an ji kalmominka, ni kuwa na zo saboda kalmominka. Amma shugaban mulkin Farisa ya yi tsayayya da ni kwana ashirin da ɗaya: amma ga shi, Mikayel, ɗaya daga cikin manyan shugabanni, ya zo domin ya taimake ni; ni kuwa na tsaya a can tare da sarakunan Farisa. Yanzu na zo ne domin in sa ka fahimci abin da zai faru da mutanenka a kwanaki na ƙarshe: gama wahayin har yanzu yana nufin kwanaki masu yawa. Da ya faɗa mini irin waɗannan kalmomi, sai na sunkuyar da fuskata zuwa ƙasa, na kuma zama bebe.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Sai ga shi, wani mai kama da surar ’ya’yan mutane ya taɓa leɓunana; sa’an nan na buɗe bakina, na yi magana, na ce wa wanda yake tsaye a gabana, Ya ubangijina, ta wurin wahayin nan baƙin cikina ya komo a kaina, ban kuwa rage da wani ƙarfi ba. Gama ta yaya bawan wannan ubangijina zai iya magana da wannan ubangijina? Gama ni kuwa, nan da nan babu sauran ƙarfi a cikina, ba kuwa wani numfashi da ya rage a cikina.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Sa’an nan kuma wani mai kama da surar mutum ya zo ya taɓa ni, ya ƙarfafa ni, ya ce, Ya mutum ƙaunatacce ƙwarai, kada ka ji tsoro: salama ta tabbata a gare ka; ka ƙarfafa, i, ka ƙarfafa. Da ya yi mini magana, sai na sami ƙarfi, na ce, Bari ubangijina ya yi magana; gama ka ƙarfafa ni. Daniel 10:5–19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

A rana ta ashirin da biyu, Daniyel ya ga wahayin Babban Firist na sama a kwanaki na ƙarshe. Wahayin Roma tana kafawa shi ne gwaji na tushe kuma na farko na shekarar 2024, kuma wahayin Almasihu shi ne gwajin haikali. Yana haifar da rabuwa da rukunin waɗanda suke guje wa Daniyel su ɓuya. Wannan rukuni yana ɓuya a ƙarƙashin ƙarya da yaudara, kuma saboda wannan dalili suna karɓar ruɗi mai ƙarfi.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Sa’an nan aka taɓa Daniyel sau uku, na fari ta wurin Jibrilu, sa’an nan ta wurin Almasihu, sannan a karo na uku ta wurin Jibrilu. A Wuri Mafi Tsarki, sa’ad da aka taɓa Daniyel sau uku yana bayyana ƙarfafawa ne, gama ya fara ne ba shi da ƙarfi sa’ad da ya ga wahayin, amma a taɓawar ta uku daga ƙarshe an ƙarfafa shi. An ƙarfafa shi domin ya fahimci abin da zai sami mutanen Allah a kwanaki na ƙarshe. Saƙon annabci game da abin da zai sami mutanen Allah a kwanaki na ƙarshe shi ne saƙon da ake wakilta a cikin misalin budurwai goma.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Daniyel ya fara ba tare da wani ƙarfi ba, domin wahayin Kristi kamar madubi ya bar shi ba shi da ƙarfi; amma a ƙarshen taɓawa uku ɗin nan an ƙarfafa shi, kuma umarnin nan, “ka yi ƙarfi, i, ka yi ƙarfi,” ninkawa ne, wanda yake nuna mala’ika na biyu ko gwaji na biyu. Gwaji na biyu shi ne gwajin haikali inda mutanen Allah ake ƙarfafa su su shelanta saƙon Kukan Tsakar Dare sa’ad da taron sansani na Exeter ya ƙare. Wannan gwajin shi ne gwajin haikali inda babban dutsen rufi, wanda shi ne harsashi da dutsen kusurwa, ya zama babban dutsen rufi mai ban al’ajabi na haikalin, ta haka yana nuna kammaluwarsa. An ƙarfafa Daniyel a rana ta ashirin da biyu, sa’ad da ya shiga Wuri Mafi Tsarki ta wurin bangaskiya. Sa’ad da ya yi haka, Jibra’ilu ya taɓa shi, sa’an nan Kristi ya taɓa shi, sa’an nan kuma Jibra’ilu ya sāke taɓa shi. Saboda haka an ƙarfafa Daniyel domin ya shelanta saƙon a cikin Wuri Mafi Tsarki inda ya ga Kristi a tsakanin mala’iku biyu, kuma wurin da Kristi yake a tsakiya a cikin Wuri Mafi Tsarki shi ne kursiyin jinƙai tare da kerubobi biyu masu rufewa suna duban akwatin alkawari wanda aka haskaka daga hasken ɗaukakar Shekinah ta Kristi wanda yake zaune a kan kursiyinsa. An tsara wahayin Daniyel goma ta hanyar annabci da Daniyel yana duban ɗaukakar Kristi a matsayin Shekinah a kan kursiyin kursiyin jinƙai, alhali kerubobi biyu masu rufewa suna kafa idonsu a cikin akwatin alkawarin!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Kafin idin ƙahoni, Iliya ya yi iƙirarin cewa saƙonsa na ruwan sama shi kaɗai ne saƙon ruwan sama da yake daga wurin Ubangiji, kuma ya gabatar da annabci mai kaiwa ga cikarsa tare da wani bayyani da yake tabbatar da wanene ko ba wanene manzo ba, da kuma mene ne ko ba mene ne saƙon ba. Na tsawon shekaru uku da rabi kafin Karmel, sarki Ahab yana neman Iliya, domin akwai wani zamani na gardama da yake gabatar da Karmel. Dutsen Karmel dai kawai gwajin litmus ne inda hali yake bayyanuwa. Irin wannan zamani a tarihin Milleriyawa ya ƙunshi irin wannan shaidar, domin waɗanda suka ƙi saƙon sun rufe masu aminci a waje da ikilisiyoyi, kuma daga nan masu aminci suka ɗaga saƙo suna kiran mutane su fito daga tsoffin mutanen alkawari da suka fāɗi, waɗanda ake ƙetarewa.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Bitrus yana a dokar Lahadi ta Fentikos yana shelanta saƙon Yowel, abin da ke nufin Bitrus yana shelanta wannan saƙo ɗaya a lokacin da zamanin Kukan Tsakar Dare ya fara a ƙarshen taron sansani na Exeter, wanda ya fara ne sa’ad da aka gyara annabcin Bitrus kamar yadda aka gyara saƙonnin Snow da Litch. Muƙabala kullum tana gabatar da cikar annabcin. Saboda haka, muƙabalar tana farawa kafin cikar annabcin.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Saƙon da yake haddasa damuwa ga Ahab, Jezebel da annabawanta, da Yahudawan zamanin Almasihu masu gardama, da Furotestoci da suka fāɗi na tarihin Millerite, Bitrus ya bayyana shi a matsayin littafin Joel. Kafin gwaji na uku na litmus wanda sakin jaki yake alamta shi, Adventism na Laodicea ya kai wa saƙon Bitrus hari, sai Bitrus ya mayar da martani ga wannan ƙin yarda ta wurin bayyana cewa manzannin ba su bugu ba ne, sai dai kawai cikawar surori uku na Joel ne. Surori ukun Joel sun fara da kakkausar hukunci a kan Adventism na Laodicea. Sa’ad da saƙon ya kai kunnen waɗanda suka bugu da giya mai ƙarfi, za su mayar da martani. Sun fuskanci Almasihu sa’ad da Ya sauko daga kan dutsen yana kan hanyarsa zuwa Urushalima, kuma suka sake fuskantarSa a Urushalima.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

An kwance jakin, shiga ta fara; Yahudawan masu gardama suna son a yi shiru da saƙon. Yesu ya ci gaba, sa’an nan ya tsaya ya yi kuka saboda kwanakin ƙarshe na lokacin jarrabawar Adventism. Sa’an nan a Urushalima aka sake samun wata arangama da Yahudawan da suke son jama’a su daina saƙonsu. Da rana ta fāɗi a wannan rana, jarrabawar al’ummar Yahudawa ta kai wani sabon mataki. Ci gaban wannan ƙin yarda ya ci gaba har zuwa mutuwar gicciye, kuma ya fara da ƙarfi ne da tashin Li’azaru, wanda ya nuna isowar mala’ika na biyu da kuma lokacin jinkiri.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

“Betaniya tana kusa ƙwarai da Urushalima har labarin tashin Li’azaru daga matattu ya isa birnin da sauri. Ta wurin ’yan leƙen asiri waɗanda suka shaida wannan mu’ujiza, shugabannin Yahudawa suka sami cikakken labarin abin da ya faru cikin gaggawa. Nan da nan aka kira taron Majalisar Sanhedrin domin a yanke shawara game da abin da ya kamata a yi. A yanzu Almasihu ya bayyana sarai ikonsa bisa mutuwa da kabari. Wannan babban mu’ujiza ita ce shaida mafi girma da Allah ya gabatar wa mutane cewa Ya aiko Ɗansa zuwa duniya domin cetonsu. Wata bayyananniyar nuna ikon Allah ce da ta isa ta gamsar da kowane tunani da yake ƙarƙashin mulkin hankali da lamiri haskakakke. Da yawa daga cikin waɗanda suka ga tashin Li’azaru daga matattu suka kai ga ba da gaskiya ga Yesu. Amma ƙin jinin firistoci a kansa ya ƙaru ƙwarai. Sun riga sun ƙi dukan ƙananan shaidu na allahntakarsa, kuma wannan sabuwar mu’ujiza ba ta yi musu komai ba sai ƙara hura musu fushi. An ta da mataccen a cikin cikakken hasken rana, a gaban taron shaidu masu yawa. Babu wata dabara da za ta iya kawar da irin wannan shaida. Saboda wannan dalili ne ma gaba ta firistocin ta ƙara tsananta, har ta zama mafi kisankai. Sun fi kowane lokaci ƙuduri a kan dakatar da aikin Almasihu.”

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

“Sadukiyawa, ko da yake ba su nuna tagomashi ga Almasihu ba, ba su cika da irin mugunta a kansa kamar yadda Farisiyawa suke ba. Ƙiyayyarsu ba ta kai wancan tsanani ba. Amma yanzu sun firgita ƙwarai. Ba su gaskata da tashin matattu ba. Da suke gabatar da abin da ake kira kimiyya, sun yi gardama cewa ba zai yiwu ba a maido da gawa zuwa rai. Amma da kaɗan daga kalmomi daga Almasihu, an rushe ka’idarsu. An nuna cewa su jahilai ne game da Nassosi da kuma ikon Allah. Ba su ga wata hanya ta kawar da tasirin da mu’ujizar ta yi a kan jama’a ba. Ta yaya za a juya mutane su bar shi wanda ya yi nasara har ya ƙwace matattunsa daga kabari? An baza rahotannin ƙarya, amma ba za a iya musun mu’ujizar ba, kuma yadda za su hana tasirinta ba su sani ba. Har zuwa wannan lokaci Sadukiyawa ba su ƙarfafa shirin kashe Almasihu ba. Amma bayan tashin Li’azaru daga matattu suka yanke shawara cewa sai dai ta wurin mutuwarsa kaɗai za a iya tsayar da zarge-zargensa marasa tsoro a kansu.” The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Mutuwar Lazarus ta nuna farkon kwanaki huɗu da Yesu ya yi jinkiri. Mutuwarsa ta wakilta zuwan mala’ika na biyu, wanda yake nuna farkon lokacin jinkiri. Tashinsa daga matattu yana nuna tashin shaidu biyu a ranar 31 ga Disamba, 2023, bayan shekaru ashirin da biyu da 9/11. Tashinsa daga matattu yana nuna tashin matattun ƙasusuwan busassu na Ezekiyel. Tashinsa daga matattu an yi masa kamanci ta wurin halittar Adamu, wadda ta ƙunshi haɗuwar bil’adama, da yumbu ke wakilta, da Allahntaka, da numfashin rai ke wakilta.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

“Firistoci da shugabannin Yahudawa sun ƙi Yesu; amma taron jama'a masu yawa sun yi cincirindo domin su saurari kalmominsa na hikima kuma su shaida manyan ayyukansa masu iko. Mutanen sun motsu da zurfin sha'awa ƙwarai, suka bi Yesu cikin damuwa domin su ji koyarwar wannan malami mai ban mamaki. Da yawa daga cikin shugabanni sun ba da gaskiya gare Shi, amma ba su yi ƙarfin halin furta bangaskiyarsu ba, domin kada a kore su daga majami'a. Firistoci da dattawa suka yanke shawarar cewa dole a yi wani abu domin a janye hankalin mutane daga wurin Yesu. Sun ji tsoron cewa kowa zai ba da gaskiya gare Shi. Ba su ga wata mafaka ga kansu ba. Dole su rasa matsayinsu ko kuwa su kashe Yesu. Kuma bayan sun kashe Shi, har yanzu za a kasance da waɗanda suke rayayyun abin tunawa na ikonsa. Yesu ya ta da Li'azaru daga matattu, kuma sun ji tsoron cewa idan suka kashe Yesu, Li'azaru zai ba da shaida game da babban ikonsa. Mutane suna ta tururuwa domin su ga wanda aka ta da daga matattu, kuma shugabannin suka ƙudura su kashe Li'azaru ma, domin su dakatar da wannan tayar da hankali. Sa'an nan za su mayar da mutane ga al'adu da koyaswar mutane, ga biyan zakka na na'a-na'a da sadab, kuma su sāke samun rinjaye a kansu. Sun amince su kama Yesu sa'ad da yake shi kaɗai; domin idan sun yi ƙoƙarin kama Shi a cikin taro, sa'ad da zukatan mutane duka suke cike da sha'awa gare Shi, da an jejjefe su da duwatsu.” Early Writings, 165.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

A ranar 18 ga Yuli, 2020 aka kashe shaidun nan biyu na Ru’ya ta Yohanna, kuma mala’ika na biyu da lokacin jinkiri suka iso. A ranar 31 ga Disamba, 2023 aka fara tsarin tashin matattu mai matakai biyu. Mataki na farko shi ne harsashi; mataki na biyu kuwa shi ne gina haikalin a bisa harsashin. Ikilisiyar Adventist ta Rana ta Bakwai ta Laodicea ta tsani saƙon tun daga lokacin da aka haife shi a 1989, kuma har yanzu tana ƙinsa. Yanzu da shaidun nan da aka tsana, waɗanda suka ɗauka sun mutu, sun sāke rayuwa; za su ƙara tsanar saƙon fiye da dā. Za su yi gardama game da annabcin ranar 18 ga Yuli, 2020 da irin dafin ƙiyayyar da Yahudawa suka yi game da tashin Li’azaru daga matattu. A cikin tarihin gwajin haikali, Bitrus zai amsa zarge-zargensu marasa inganci ta wajen nuna zuwa littafin Yowel a matsayin amsar dukan ƙarairayinsu.

We will continue this study in the next article.

Za mu ci gaba da wannan nazari a talifi na gaba.