In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
A cikin Ishaya ashirin da takwas, an wakilci “masu ba’a waɗanda suke mulki” a “Urushalima” a matsayin “mashayan Ifraimu,” kuma a matsayin “rawanin girman kai.” “Rawani” yana wakiltar jagoranci, kuma “girman kai” yana wakiltar halin Shaidan.
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.
An bambanta mashaya da ragowar (“sauran”) waɗanda suka zama “rawanin” ɗaukakar Allah, gama a lokacin ruwan sama na ƙarshen lokaci Ubangiji yana kafa “mulkin” ɗaukakarsa kamar yadda aka misalta da yadda Ya kafa “mulkin alheri” a kan gicciye. Mulkin alheri a kan gicciye yana misalta mulkin ɗaukaka a lokacin dokar Lahadi. Ruwan sama na ƙarshen lokaci ya fara a ranar 9/11 sa’ad da shafe hatimin dubu ɗari da arba’in da huɗu ya fara, tare da shari’ar masu rai.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Na ga cewa dukan abubuwa suna dubawa da tsananin kulawa kuma suna miƙa tunaninsu ga rikicin da yake gab da aukawa a gabansu. Dole ne zunuban Isra’ila su tafi zuwa ga shari’a tun da fari. Kowane zunubi dole ne a furta shi a Wuri Mai Tsarki, sa’an nan aikin zai ci gaba. Dole ne a yi wannan yanzu. Ragowar a lokacin wahala za su yi kuka, Allahna, Allahna, don me Ka yashe ni?”
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Ruwan sama na ƙarshe yana zuwa bisa waɗanda suke tsarkaka—sa’an nan duk za su karɓe shi kamar yadda ya kasance a dā.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Sa’ad da mala’ikun huɗu suka saki, Almasihu zai kafa mulkinsa. Ba wanda zai karɓi ruwan sama na ƙarshe sai waɗanda suke yin dukan abin da za su iya. Almasihu zai taimake mu. Kowa zai iya yin nasara ta wurin alherin Allah, ta wurin jinin Yesu. Dukan sama tana da sha’awa cikin aikin. Mala’iku suna da sha’awa.” Spalding and Magan, 3.
The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.
Haka kuma an wakilta iskokin nan huɗu na Ru’ya ta Yohanna ta wurin Ishaya a matsayin iska mai tsanani wadda aka tsayar a ranar iskar gabas, kamar yadda mala’iku huɗu suke riƙe da iskokin rikici huɗu na Ru’ya ta Yohanna. ’Yar’uwa White ta bayyana iskokin huɗu a matsayin “dokì mai fushi yana neman kubcewa” wanda ke kawo “mutuwa da hallaka.” Ana sakin iskokin huɗu ne a hankali a hankali, farawa daga 9/11, sa’an nan a ƙara tsananta su ƙwarai a lokacin dokar Lahadi, sa’an nan kuma a sake su gaba ɗaya sa’ad da lokacin jarrabawar ɗan Adam ya rufe.
Released and Restrained
An Saki kuma An Ƙuntata
The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.
Ƙaho na bakwai, wanda shi ne kuma masifa ta uku, wanda yake shelar cikar asirin Allah, an busa shi ta annabci a 9/11 sa’ad da aka saki Musulunci, sannan daga baya George W. Bush ya ƙuntata shi ta annabci bayan 9/11. Uwar Musulunci, Hajara, mahaifiyar Isma’ilu, alama ce ta ƙuntatawa da sakewa. Saratu ce ta sake ta domin ta yi ciki da Ibrahim saboda Saratu; sa’an nan kuma saboda kishi Saratu ta ƙuntata mata, abin da ya sa Hajara ta gudu, har mala’ikan ya hana Hajara ci gaba da gudu ya kuma gaya mata ta koma. Bayan haihuwar Ishaku, saɓanin Hajara da Saratu ya ci gaba har Ibrahim ya kori baiwar, ta haka kuma ya ɗora mata wani sabon ƙuntatawa.
The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.
An sake su mala’iku huɗu na Musulunci a farkon annabcin shekarun ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar na Ru’ya ta Yohanna sura ta tara aya ta goma sha biyar, sa’an nan kuma aka hana su ci gaba a ranar 11 ga Agusta, 1840.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Sai mala’ika na shida ya busa ƙaho, sai na ji wata murya daga ƙahoni huɗu na bagaden zinariya wanda yake a gaban Allah, tana cewa wa mala’ikan na shida wanda yake da ƙahon, Ka sake mala’iku huɗu waɗanda ake ɗaure da su a babban kogin Yufiretis. Sai aka sake mala’iku huɗun nan, waɗanda aka shirya domin sa’a guda, da yini guda, da wata guda, da shekara guda, domin su kashe sulusin mutane. Ru’ya ta Yohanna 9:13–15.
After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.
Bayan an saki Musulunci na annoba ta uku ya kai hari a ranar 9/11, George W. Bush ya ƙaddamar da yaƙinsa na duniya baki ɗaya da ta’addanci kuma ya sanya takunkumi a kan Musulunci. Ambato na farko game da Ishma’ilu, alamar Musulunci, ya bayyana cewa zuriyarsa za ta kasance gaba da kowane mutum, kuma kowane mutum zai kasance gaba da su.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Sai mala’ikan Ubangiji ya ce mata, Ga shi, kina da ciki, za ki haifi ɗa, kuma za ki sa masa suna Isma’ilu; domin Ubangiji ya ji wahalarki. Kuma zai zama mutum ne na jeji; hannunsa zai yi gaba da kowane mutum, hannun kowane mutum kuma zai yi gaba da shi; kuma zai zauna a gaban dukan ’yan’uwansa. Farawa 16:11, 12.
Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.
Musulunci shi ne ikon da yake a ƙarshen duniya wanda “hannun kowane mutum” zai kasance a kansa, kuma Musulunci kuma zai kasance a kan kowane mutum, kamar yadda ake cikakkiyar cikar wannan a yau. Aikin musamman na Musulunci a matsayin alamar annabci shi ne ya jawo yaƙin duniya. Wannan batu ya tabbata ta wurin labarin Iliya, Yahaya Mai Baftisma, kuma an wakilta shi a matsayin “fusatar al’ummai” a cikin littafin Ru’ya ta Yohanna.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“‘Farkon wancan lokacin wahala,’ da aka ambata a nan, ba ya nufin lokacin da za a fara zubar da annobai, sai dai wani ɗan gajeren lokaci ne kafin a zubar da su, yayinda Almasihu yake cikin Wuri Mai Tsarki. A wancan lokaci, yayinda aikin ceto yake dab da ƙarewa, wahala za ta fara zuwa a kan duniya, al’ummai kuma za su yi fushi, duk da haka za a kame su domin kada su hana aikin mala’ika na uku. A wancan lokaci ne ‘ruwan sama na ƙarshe,’ ko wartsakewa daga gaban Ubangiji, zai zo, domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya da ƙarfi a lokacin da za a zubar da annobai bakwai na ƙarshe.” Early Writings, 85.
In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.
A cikin “kwanaki” lokacin da ruwan sama na ƙarshe yake saukowa, Kristi yana kafa mulkinsa na ɗaukaka kamar yadda aka wakilta a cikin littafin Daniyel.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Kuma a kwanakin waɗannan sarakuna ne Allah na sama zai kafa mulki, wanda ba za a taɓa hallaka shi ba; kuma ba za a bar mulkin ga wasu mutane ba, amma zai farfashe ya kuma cinye dukan waɗannan mulkoki, shi kuwa zai dawwama har abada. Daniyel 2:44.
In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”
A cikin “kwanakin” da Almasihu zai kafa mulkinsa na ɗaukaka, waɗanda suke na Almasihu, waɗanda su ne “rawaninsa” na ɗaukaka, an gwada su da mashaya waɗanda suke sanye da “rawanin” girman kai. “Wahayi” na Habakkuk da aka umarta a rubuta a sarari a kan “alluna” yana bayyanawa a fili shaidar tarihi ta muhimman gaskiyoyin asali na Adventism. A cikin shaidar Habakkuk an wakilci rukuni biyu na Joel, na ko dai “girma kai” ko kuma “ɗaukaka”, a matsayin rukunin da ko dai—an barata su ta wurin bangaskiya ko kuma—an ɗaga su cikin girman kai. Aya ta huɗu ta sura ta biyu tana magana ne ga waɗannan rukuni biyu, kuma suna daidai da sanannen misalin Bafarisiye da Mai-karɓar Haraji. Mai-karɓar Harajin ya koma gida an barata shi, amma “ran” Bafarisiye “ba ta daidaita” domin “an ɗaga ta” cikin girman kai.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Duba, ransa wanda ya ɗaukaka kansa ba madaidaici ba ne a cikinsa; amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:4.
In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”
A aya ta gaba, Habakkuk ya bayyana rukunin waɗanda zukatansu suka ɗaukaka cikin girman kai a matsayin mashaya, ta haka yana haɗa mashayan Ishaya da na Habakkuk da “girma kai.”
Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.
Hakika kuma, domin yana yin zunubi ta wurin ruwan inabi, shi mutum ne mai girman kai, ba ya zaune a gida; yana faɗaɗa muradinsa kamar lahira, kuma yana kamar mutuwa, ba kuwa ya taɓa ƙoshi ba; sai dai yakan tattara wa kansa dukan al’ummai, yakan kuma tara wa kansa dukan mutane. Habakkuk 2:5.
It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.
Yana da muhimmanci a tuna cewa waɗannan ayoyi a cikin Habakkuk ba a cika su a tarihin Milleriyawa kaɗai ba, amma cikar su ta kasance batun da Ellen White da kuma farkon magabatan Adventism suka yawaita bayyanawa. Waɗanda aka barata ta wurin bangaskiyar da aka wakilta a aya ta huɗu ta tarihin Milleriyawa su ne waɗanda suka jimre rikicin baƙin cikin farko, wanda ya nuna duka lokacin jinkiri da kuma isowar saƙon mala’ika na biyu mai shelanta faɗuwar Babila. Milleriyawan sun fahimta, a cikin wannan tarihin gwaji, cewa mutanen alkawari na dā, waɗanda a tarihi suka kasance Furotesta, sun zama ’ya’yan Babila. Waɗannan Furotestan Furotesta ne da Ikilisiyar Sardis ta wakilta, suna wakiltar mutanen alkawari, gama suna da “suna”, alamar hali da kuma dangantakar alkawari, amma sun mutu.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Kuma ka rubuta wa mala’ikan ikkilisiyar da take Sardis cewa; Ga abin da mai riƙe da Ruhohi bakwai na Allah, da taurari bakwai, yana faɗi; Na san ayyukanka, cewa kana da suna kamar kana da rai, alhali kuwa ka mutu. Ru’ya ta Yohanna 3:1.
In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.
A cikin tsarin gwajin na shekara ta 1844 wanda ya fara a ranar 19 ga Afrilu kuma daga baya ya ƙare a ranar 22 ga Oktoba—waɗanda suka kasa wannan tsarin gwajin sun ɗaukaka kansu cikin girman kai, kuma idan dai za mu karanta ayoyin da suka biyo bayan aya ta biyar, a nan an misalta halin girman kan ɗan adam tare da kwatancin izza ta papanci da ɗaukaka kai. Ya ƙare a aya ta ashirin inda aka bayyana cewa Ubangiji yana cikin Haikalinsa mai tsarki; bari dukan duniya ta yi shiru.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Amma Ubangiji yana cikin haikalinsa mai tsarki; bari dukan duniya ta yi shiru a gabansa. Habakkuk 2:20.
Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.
Aya ta biyu ta Habakkuk sura ta biyu ta bayyana rashin cika tsammani na farko na ranar 19 ga Afrilu, 1844, kuma surar ta ƙare a aya ta ashirin, wadda a sarari take nuna ranar 22 ga Oktoba, 1844, lokacin da Ubangiji ya zo ba zato a haikalinsa.
Four Comings on October 22, 1844 (line upon line)
Zuwo Huɗu a Ranar 22 ga Oktoba, 1844 (layi bisa layi)
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Zuwan Almasihu a matsayin babban firist namu zuwa Wuri Mafi Tsarki, domin tsarkake Wuri Mai Tsarki, kamar yadda aka bayyana a cikin Daniyel 8:14; zuwan Ɗan mutum zuwa ga Tsohon Kwanaki, kamar yadda aka gabatar a cikin Daniyel 7:13; da kuma zuwan Ubangiji zuwa haikalinsa, kamar yadda Malakai ya yi annabci, duk bayanai ne na abu ɗaya da ya faru; kuma wannan ma an wakilta shi da zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a cikin misalin budurwai goma, a cikin Matiyu 25.” The Great Controversy, 426.
Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.
Ayoyi na uku da na huɗu suna bayyana rukuni biyu da ake samarwa a cikin tsarin gwaji na aya ta biyu har zuwa aya ta ashirin, wato tsarin gwaji daga 19 ga Afrilu, 1844 har zuwa 22 ga Oktoba, 1844. Aya ta huɗu har zuwa ta goma sha tara suna magana ne ga ikon papanci, ban da aya ta goma sha huɗu wadda take magana game da tarihin da ya biyo bayan saukowar mala’ikan Wahayin Yahaya sura ta goma sha takwas a 9/11.
For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.
Gama ƙasa za ta cika da sanin ɗaukakar Ubangiji, kamar yadda ruwaye suke rufe teku. Habakkuk 2:14.
In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.
A cikin tsarin gwajin mala’ika na biyu a tarihin Millerite, an samar da nau’i biyu na masu bauta, kuma daga baya aka bayyanar da su a fili a lokacin rikicin Oktoba 22, 1844. Halin mugaye a cikin wannan nassi shi ne halin papacy, kuma a wancan lokacin gwaji amintattun Millerites suka zo suka shelanta, cikin daidaito da saƙon mala’ika na biyu, cewa cocin Furotesta ta zama ’ya’yan Roma ta wurin ƙin amincewarsu da saƙon Millerite. Rigimar da ta ɓullo daga farkon Afrilu 19 har zuwa ƙarshen Oktoba 22 ita ce inda hali yake bayyana, ko dai a matsayin mai girman kai mai shan ruwan inabin Babila kamar Belshazzar, ko kuma a matsayin wanda, kamar Daniyel a gaban Belshazzar, aka barata ta wurin bangaskiyarsa. Wannan rigima ita ce inda wasan kwaikwayon yake gudana wanda yake tada duniya zuwa ga madawwaman gaskiya da ke da alaƙa da saƙon mala’ika na uku. An sanya bangon bayan mai bugu da mai barata a cikin mahallin hujjar da take game da yadda ake haskaka duniya game da batutuwan, “Gama ƙasa za ta cika da sanin ɗaukakar Ubangiji, kamar yadda ruwaye suke rufe teku.” Wannan haskakawar ta fara ne a 9/11.
At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.
A ƙarshen tarihin da aka wakilta a cikin Habakkuk sura ta biyu, Ubangiji ya zo ba zato ba tsammani zuwa haikalinsa a ranar 22 ga Oktoba, 1844. Ya yi haka ne cikar annabcin da Ya bayyana a matsayin Palmoni a aya ta goma sha huɗu ta Daniyel takwas.
Palmoni
Palmoni
On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.
A rana ta goma ga wata ta bakwai a kalandar Littafi Mai Tsarki, wadda a shekara ta 1844 ta zo a kan rana ta ashirin da biyu ga wata ta goma, an cika Habakkuk 2:20, kuma ana iya ganin lambar alama “220” a cikin ‘sura da aya’ da ke nuna sauyin zamani a cikin aikin Almasihu a cikin Wuri Mai Tsarki na sama. Ɗaya daga cikin halayen annabci na mutum dubu ɗari da arba’in da huɗu shi ne cewa su ne waɗanda suke bin Ɗan Rago duk inda Yake tafiya. Bin Almasihu yana nufin a bi Shi cikin Kalmarsa.
In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.
A cikin Kalmarsa, lambar “220” tana wakiltar, a ma’ana ta alama, haɗuwar allahntaka da ɗan’adamtaka, kuma ainihin aikin da Almasihu ya fara a wannan kwanan wata shi ne aikin haɗa allahntakarsa da ɗan’adamtaka. A shekara ta 1844, a rana ta ashirin da biyu ga wata na goma, ko kuma a ma’ana ta alama, ashirin da biyu sau goma da yake daidai da “220” (22 X 10 = 220), ko kuma za ka iya cewa, a ainihin wannan kwanan wata da yake daidai, a ma’ana ta alama, da “220,” an cika Habakkuk “2:20” sa’ad da Almasihu ya motsa daga Wuri Mai Tsarki zuwa Wuri Mafi Tsarki domin ya fara shari’ar bincike.
Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.
Palmoni, Mai Ƙidaya Mai Banmamaki, yana tsaye a cikin “tambaya da amsa” wadda ita ce ginshiƙi na tsakiya na Adventism, kuma mafi yawan Adventists ba su da cikakken sani game da wannan gaskiya.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Nassin da, fiye da dukan sauran nassosi, ya kasance tushen ginin bangaskiyar Advent da kuma babban ginshiƙinta shi ne wannan furuci, ‘Har kwana dubu biyu da ɗari uku; sa’an nan kuma za a tsarkake Wuri Mai Tsarki.’ [Daniel 8:14.]” The Great Controversy, 409.
Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.
Aya ta goma sha uku da ta goma sha huɗu na sura ta takwas ta littafin Daniyel suna wakiltar tambaya a aya ta goma sha uku wadda amsa ta biyo bayanta a aya ta goma sha huɗu. An fassara kalmar Ibrananci, Palmoni, da “wancan waliyyi na musamman” a aya ta goma sha uku, kuma wannan suna na musamman na Almasihu yana nufin Mai Ƙidaya Mai Ban Al’ajabi ko Mai Ƙidayar Asirai.
When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.
Sa’ad da Ellen White ta bayyana cewa aya ta goma sha huɗu ita ce ginshiƙi na tsakiya da tushe na Adventism, ta ɗora muhimmanci na allahntaka a kan tambaya da amsar waɗannan ayoyi biyu, abin da yake buƙatar cewa Almasihu, a matsayin Mai Ƙidaya Mai Banmamaki, dole ne ya kasance babban batu na nuni. ’Yar’uwa White ta nanata sau da yawa muhimmancin kallon Almasihu a matsayin gaskiya ta tsakiya a cikin kowane nassi, kuma a cikin ayoyi na goma sha uku da goma sha huɗu akwai bayyanar Almasihu kai tsaye—“wancan tsarkake”—wanda shi ne Palmoni.
When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.
Lokacin da Adventism ya ƙi “sau bakwai” na Leviticus ashirin da shida a shekara ta 1863, suka rufe idanunsu ga Palmoni, gama tsarin annabci na tambaya da amsa yana ginuwa ne bisa dangantakar da ke tsakanin “sau bakwai” na Musa da “kwanaki dubu biyu da ɗari uku” na Daniyel. Dangantakar annabci tsakanin “sau bakwai” na Musa ko shekaru dubu biyu da ɗari biyar da ashirin, da “maraice da safiya dubu biyu da ɗari uku” na Daniyel ko shekaru dubu biyu da ɗari uku, an kafa ta ne ta wurin lokaci, wanda lambobi ke wakilta; kuma Mai ƙidaya mai banmamaki yana a daidai tsakiyar tambaya da amsa waɗanda su ne ginshiƙi na tsakiya na Adventism. Waɗanda wataƙila sun karanta rubuce-rubucen Josephus za su iya tuna da hujjojinsa na hankali wajen bayyana abubuwa biyu na musamman da Allah ya halitta. Ɗaya shi ne harshen Ibrananci, ɗayan kuma shi ne lokaci mai aunawa, wanda kuma bi da bi yake buƙatar lissafi.
Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”
Aya ta goma sha uku ta yi tambaya da cewa, “Har yaushe?” Ayar ba ta tambayi “yaushe” ba, ta tambayi “har yaushe?” Ko tambayar tana magana ne game da tsawon lokaci (har yaushe?) ko kuwa tana magana ne game da wani takamaiman lokaci (yaushe?) yana da matuƙar muhimmanci domin a fahimta daidai. Amsar tambayar da ke cikin aya ta goma sha huɗu ko dai tana nuna wani takamaiman lokaci ne, ko kuma wani tsawon lokaci, kuma mai yiwuwa duka biyun; amma ko menene amsar, dole ne a sa ta cikin mahallin tambayar da ke cikin aya ta goma sha uku. Domin a rarrabe kalmar daidai, wato a ce a fahimci amsar aya ta goma sha huɗu daidai, ana buƙatar sahihin fahimtar mahallin tambayar. Shin “yaushe” ne ko kuwa “to”?
The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.
Mashayan Efraimu cikin ruɗani suna koyar da cewa aya ta goma sha huɗu tana bayyana wani takamaiman lokaci, wanda suke danganta shi da Oktoba 22, 1844, kuma sa’ad da suke yin haka suna iya nufin nassin da muka yi ambato daga The Great Controversy, amma Kalmar Allah ba ta taɓa canzawa ba, kuma ba ta taɓa kasawa ba. Tambayar “har yaushe” tana bayyana tsawon lokaci ne, ba wani takamaiman lokaci ba. Oktoba 22, 1844 ta fara zamanin shari’ar bincike, kuma gaskiyoyin da suke da alaƙa da wannan aiki suna wakiltar bisharar madawwamiya kuma sun fi muhimmanci ƙwarai fiye da kawai ranar da aka fara ta.
The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.
Nahawun Ibrananci a bayyane yake, kuma an fassara wannan ma’ana iri ɗaya cikin King James Version. Ba wai nahawun kaɗai yake a sarari yana sanya tambayar cikin ma’anar tsawon lokaci ba, amma kuma tambayar “har yaushe” alama ce ta annabcin Littafi Mai Tsarki. Ana iya tabbatar da hakan bisa ga shaidu da dama cewa tambayar “har yaushe” a matsayin alama tana wakiltar tarihin 9/11 har zuwa dokar Lahadi. Da fari za mu yi la’akari da alamar “har yaushe” kafin mu koma ga Palmoni da Joel.
How Long? Isaiah Six
Har Yaushe? Ishaya Shida A cikin shekarar da Sarki Uziya ya mutu, na ga Ubangiji zaune a kan kursiyi mai ɗaukaka da tashi, kuma gindin rigarsa ya cika Haikali. A samansa akwai serafim; kowannensu yana da fikafikai shida; da biyu ya rufe fuskarsa, da biyu ya rufe ƙafafunsa, da biyu kuma yana tashi. Kuma ɗaya ya yi kira ga ɗaya, ya ce, “Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin rundunoni ne; dukan duniya cike take da ɗaukakarsa.” Sai ginshiƙan ƙofofin suka girgiza saboda muryar wanda ya yi kiran, gidan kuwa ya cika da hayaƙi. Sa’an nan na ce, “Kaitona! gama na hallaka; domin ni mutum ne mai leɓuna marasa tsarki, kuma ina zaune a tsakiyar al’umma mai leɓuna marasa tsarki; gama idanuna sun ga Sarki, Ubangijin rundunoni.” Sai ɗaya daga cikin serafim ya tashi zuwa gare ni, yana riƙe da garwashin wuta mai rai a hannunsa, wanda ya ɗauko da maƙera daga kan bagadi; ya taɓa bakina da shi, ya ce, “Duba, wannan ya taɓa leɓunanka; an kawar da muguntarka, an kuma gafarta zunubinka.” Na kuma ji muryar Ubangiji tana cewa, “Wa zan aika, kuma wa zai tafi saboda mu?” Sai na ce, “Ga ni; ka aike ni.” Sai ya ce, “Je ka faɗa wa wannan al’umma, ‘Ku ji dai, amma kada ku fahimta; ku duba dai, amma kada ku gane.’ Ka sa zuciyar mutanen nan ta yi kitse, ka sa kunnuwansu su yi nauyi, ka lulluɓe idanunsu; don kada su gani da idanunsu, kada su ji da kunnuwansu, kada su fahimta da zukatansu, su komo, a warkar da su.” Sai na ce, “Har yaushe, ya Ubangiji?” Ya kuwa ce, “Har sai garuruwa sun zama kufai, babu mai zama a ciki, gidaje kuma babu mutum, ƙasa kuma ta zama kango ƙalau, Ubangiji ya kai mutane can nesa, wurin da aka yashe a tsakiyar ƙasar ya yi yawa. Ko da ragowar goma cikin ɗari ya rage a cikinta, za a sāke cinye ta, amma kamar terebint ko itacen oak, wanda kututturensa ya rage idan aka sare shi, haka nan zuriyar tsarki ce kututturenta.”
In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.
A cikin Ishaya sura ta shida aya ta uku, mala’iku suna bayyana cewa duniya cike take da ɗaukakar Allah.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Sai ɗaya ya yi kira ga ɗaya, ya ce, Mai Tsarki, Mai Tsarki, Mai Tsarki, Ubangijin rundunoni ne: dukan duniya cike take da ɗaukakarsa. Ishaya 6:3.
Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.
’Yar’uwa White ta danganta saukowar mala’ikan Ru’ya ta Yohanna sha takwas da mala’ikun ayar uku.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.
“Yayin da suke [mala’ikun] hangen gaba, sa’ad da dukan duniya za ta cika da ɗaukakarsa, ana maimaita waƙar yabo ta nasara daga wannan zuwa wancan cikin rerawa mai daɗin ji, ‘Mai tsarki, mai tsarki, mai tsarki, shi ne Ubangijin Runduna.’” Review and Herald, December 22, 1896.
Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.
Ishaya yana a 9/11 kuma ya yi tambaya, “har yaushe” dole ne ya gabatar da saƙon 9/11 ga mutanen Laodikiya waɗanda ba sa son gani ko ji. Aka gaya masa cewa dole ne ya nace har sai an ragargaza birane, kuma hallakar biranen, wadda take farawa a dokar Lahadi sa’ad da ridda ta ƙasa ta biyo bayan rugujewar ƙasa.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Sai na ce, Ya Ubangiji, har yaushe? Sai ya amsa, Har birane su lalace ba mazauni, gidaje kuma babu mutum, ƙasar kuwa ta zama kufai sarai, Ubangiji kuma ya kai mutane can nesa, kuma a tsakiyar ƙasar a kasance da babban yashewa. Amma duk da haka, a cikinta za a sami kashi goma, zai kuma komo, a kuma cinye shi: kamar itacen teil, da kuma kamar itacen oak, waɗanda gangar jikinsu take a cikinsu sa’ad da suka zubar da ganyensu: haka zuriyar mai tsarki za ta zama gangar jikinta. Ishaya 6:11–13.
At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.
A 9/11, lokacin da aka haskaka duniya da ɗaukakar Allah, an shafe Ishaya domin ya gabatar da saƙon ruwan sama na ƙarshe, kuma ya yi tambaya, “har yaushe” ne ya kamata ya ci gaba da gabatar da saƙon 9/11 ga mutanen da zukatansu suka yi ƙiba? Amsar ita ce, “har zuwa” dokar Lahadi, lokacin da za a yi “babban yashewa a tsakiyar ƙasar.” Wannan “babban yashewar” Laodicean Adventism ne ke aiwatarwa, waɗanda Ishaya a sura ta ashirin da biyu ya wakilta da Shebna.
Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.
Ga shi, Ubangiji zai kwashe ka da ƙaƙƙarfan bautar ƙaura, tabbas kuma zai lulluɓe ka. Lalle zai juya ka da ƙarfi ya jefar da kai kamar ƙwallo zuwa cikin ƙasa mai faɗi: a can za ka mutu, kuma a can karusan ɗaukakarka za su zama kunyã ga gidan ubangijinka. Zan kore ka daga matsayinka, kuma daga darajarka zai saukar da kai. Ishaya 22:17–19.
Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.
Adventisancin Laodikiya suna yashe gaskiya a lokacin dokar Lahadi, kuma a nan ne ake “kifarsu,” kamar yadda aka wakilta a cikin Daniyel sura ta goma sha ɗaya aya ta arba’in da ɗaya.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Zai kuma shiga cikin ƙasar ɗaukaka, kuma ƙasashe masu yawa za a tumɓuke su; amma waɗannan za su kuɓuta daga hannunsa, wato Edom, da Mowab, da shugabannin ’ya’yan Ammon. Daniyel 11:41.
When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”
Sa’ad da Ishaya ya tambaya, “har yaushe,” an gaya masa ya gabatar da saƙon ga Adventism har zuwa dokar Lahadi, sa’ad da za a “tumɓuke” “dayawan” na Daniyel goma sha ɗaya aya ta arba’in da ɗaya, sa’ad da suka yashe Asabar da kuma Allah. Sa’an nan za a tofar da su daga bakin Ubangiji, kamar yadda aka wakilta a cikin littafin Ru’ya ta Yohanna, inda dukan littattafan Littafi Mai Tsarki suke haɗuwa kuma suke ƙarewa, kuma inda Ishaya ashirin da biyu, Shebna ana “jifa” “da ƙarfi” “kamar ƙwallo zuwa cikin ƙasa mai faɗi” yayin da ake “kawar da su” “zuwa nesa ƙwarai.”
In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.
A cikin wannan zamani sauran ragowar, waɗanda aka wakilta a matsayin “goma ta goma” (wato zakka), za su “dawo”; waɗanda a cikin nassin aka kwatanta da itatuwa masu “gangar jiki” da ke saura sa’ad da aka yasar da ganyaye. “Ganyaye” suna wakiltar furuci a cikin alamar annabci. Sa’ad da Adventism ya kai ga dokar Lahadi ya kuma karɓi ranar farko ta mako a maimakon Asabarin Allah, za su yasar da ganyayensu na “furuci” kuma ba za su ƙara da’awar tsayawa ga Asabarin Allah na yini na bakwai ba.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.
“La’antar itacen ɓaure misali ne da aka aiwatar. Wannan itace marar ’ya’ya, wadda take nuna ganyenta na riya kai tsaye a gaban Almasihu, alama ce ta al’ummar Yahudawa. Mai Ceto ya yi nufin bayyana wa almajiransa dalilin da tabbataccen halakar Isra’ila. Saboda wannan ne Ya ɗora wa itacen siffofin ɗabi’a, Ya kuma mai da shi mai bayyana gaskiyar Allahntaka. Yahudawa sun fito dabam da dukan sauran al’ummai, suna ikirarin biyayya ga Allah. An yi musu tagomashi na musamman daga gare Shi, kuma suna iƙirarin adalci fiye da kowace al’umma. Amma ƙaunar duniya da kwaɗayin riba sun lalatar da su. Sun yi taƙama da saninsu, amma ba su san abin da Allah yake bukata ba, kuma sun cika da munafunci. Kamar itacen nan marar ’ya’ya, sun baza rassansu na riya sama, suna bayyana kamar masu yalwar ganye, kyawawa ga ido, amma ba su ba da “komai sai ganye” ba. Addinin Yahudawa, tare da haikalinsa mai girma, bagadansa masu tsarki, firistocinsa masu rawani da bukukuwansa masu ban-ɗaukar hankali, hakika yana da kyau a bayyane, amma tawali’u, ƙauna, da jinƙai ba su akwai.”
“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.
“Dukan itatuwan da suke cikin gonar ɓaure ba su da ’ya’ya; amma itatuwan da ba su da ganye ba su tayar da wani tsammani ba, kuma ba su jawo wani takaici ba. Ta wurin waɗannan itatuwa ne aka wakilci Al’ummai. Su ma marasa tsoron Allah ne kamar yadda Yahudawa suke; amma ba su taɓa yin ikirarin suna bauta wa Allah ba. Ba su yi wa kansu fahariyar da’awar nagarta ba. Sun makance ga ayyukan Allah da hanyoyinsa. A gare su, lokacin ’ya’yan ɓaure bai riga ya yi ba. Har yanzu suna jiran ranar da za ta kawo musu haske da bege. Amma Yahudawa, waɗanda suka karɓi albarkatu mafi girma daga Allah, an ɗora musu alhakin yadda suka yi amfani da waɗannan baiwowi ba daidai ba. Gata da suka yi taƙama da su sun ƙara nauyin laifinsu ne kawai.” The Desire of Ages. 582, 583.
At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.
A dokar Lahadi ikirarin Adventism na Laodicea na cewa su mutanen alkawarin Allah ne ya gushe, sa’ad da suka karɓi alamar alkawarin mutuwa kuma suka ƙi hatimin alkawarin rai. Sa’an nan suka yar da ganyensu na ikirari, kuma abin da aka bayyana shi ne saura, wanda Ishaya ya wakilta, wanda a 9/11 ya “komo” zuwa tsoffin hanyoyi, sa’an nan aka ƙasƙantar da su zuwa cikin ƙura sa’ad da su (Ishaya) suka gane gurɓatacciyar ƙwarewarsa, kuma daga baya aka tsarkake shi da garwashin da aka ɗauko daga kan bagadi. ’Yar’uwa White ta sanar da mu cewa garwashin daga bagadi yana wakiltar tsarkakewa, amma tsarkakewa dai kawai abin da ake aikatawa ne ta wurin garwashin ya taɓa leɓɓan Ishaya.
“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.
“Gawayin wuta mai rai alama ce ta tsarkakewa. Idan ya taɓa leɓɓa, babu wata magana marar tsarki da za ta fito daga gare su. Gawayin wuta mai rai kuma alama ce ta ƙarfin tasirin ƙoƙarin bayin Ubangiji.” Review and Herald, Oktoba 16, 1888.
The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.
“Gawayin” daga bagaden da ake jefawa duniya a kwanaki na ƙarshe su ne gawayin da aka jefa duniya sa’ad da aka buɗe hatimi na bakwai kuma na ƙarshe a ayoyi biyar na farko na Ru’ya ta Yohanna sura ta takwas. An tsarkake Ishaya, sabili da haka dubu ɗari da arba’in da huɗu, ta wurin gawayin da ya taɓa leɓunansu, amma “gawayin” saƙo ne. Yana taɓa leɓunansu sa’ad da suka karɓi littafin daga hannun mala’ikan suka ci.
Sanctify them through thy truth: thy word is truth. John 17:17.
Ka tsarkake su ta wurin gaskiyarka: maganarka ita ce gaskiya. Yohanna 17:17.
Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.
Waɗanda suka “dawo” suka kuma zama ragowar (sauran) ana wakiltarsu da itatuwan oak da teal, kuma kamar yadda Almasihu ya “sanya wa itace halaye na ɗabi’a, ya kuma mai da shi mai bayyana gaskiyar Allah,” haka itatuwan Ishaya suke da “halin ɗabi’a” a cikinsu kamar yadda “ainihi” yake wakilta. Ainihin yana kasancewa tare da itatuwan, ko da ma waɗanda suka kasance ganye kaɗai na ikirari an yar da su. “Tsaba mai tsarki” ita ce “ainihi,” kuma Almasihu shi ne “tsaba mai tsarki” na annabci. Waɗannan itatuwan da ake wakilta a matsayin ragowar, kuma ta Ishaya kansa a sura ta shida, suna wakiltar mutane ne, sabili da haka bil’adama; tsaba mai tsarki kuma tana wakiltar allahntaka. Saboda haka, Ishaya shida yana bayyana tsarkakewar Adventism daga 9/11 har zuwa dokar Lahadi, kuma dukan cikakkun bayanan da Ishaya yake bayarwa ga wannan tarihin annabci ana wakiltarsu duka ta wurin tambayarsa ta “har yaushe”. Ga Ishaya, amsar ga “har yaushe” ita ce daga 9/11 har zuwa dokar Lahadi.
How Long? 1840–1844
Har Yaushe? 1840–1844
August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.
11 ga Agusta, 1840 ya kasance alamar 9/11, kuma tare da tarihin annabci daga 11 ga Agusta, 1840 zuwa 22 ga Oktoba, 1844, yaƙin Dutsen Karmel tsakanin Iliya da annabawan Jezebel ya faru. A ƙarshe an tabbatar da annabawan Ba’al a matsayin annabawan ƙarya, kuma Iliya ya kashe su, amma tun a farkon wannan fafatawa Iliya ya yi tambayar nan, “har yaushe” za ku yi jinkiri tsakanin ra’ayoyi biyu.
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. 1 Kings 18:21, 22.
Sai Iliya ya zo wurin dukan mutane, ya ce, Har yaushe za ku yi ta karkacewa tsakanin ra’ayoyi biyu? In Ubangiji ne Allah, ku bi shi; amma in Ba’al ne, to, ku bi shi. Mutanen kuwa ba su amsa masa ko da kalma ɗaya ba. Sai Iliya ya ce wa mutanen, Ni, ni kaɗai ne na rage a matsayin annabin Ubangiji; amma annabawan Ba’al mutum ɗari huɗu da hamsin ne. 1 Sarakuna 18:21, 22.
Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.
Iliya yana a ranar 11 ga Agusta, 1840; yana tambayar wannan tsara ko saƙon Milleriya gaskiya ne ko kuwa ƙarya ne? Wani saƙo ne kuma ga Laodikiya, kamar yadda Ishaya shida ya kasance.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“An kai dubbai ga rungumar gaskiyar da William Miller ya yi wa’azinta, kuma aka tada bayin Allah cikin ruhu da ikon Iliya domin su shelanta saƙon. Kamar Yahaya, mai share hanyar Yesu, waɗanda suka yi wa’azin wannan saƙo mai tsanani sun ji an tilasta musu su dora gatari a gindin itacen, su kuma kira mutane su ba da ’ya’yan da suka dace da tuba. Shaidarsu ta kasance irin wadda aka tsara ta tayar da hankali kuma ta yi tasiri mai ƙarfi a kan ikkilisiyoyi, ta kuma bayyana ainihin halinsu. Kuma sa’ad da aka busa wannan gargaɗi mai tsanani na guje wa fushin da ke zuwa, da yawa daga cikin waɗanda suke haɗe da ikkilisiyoyi suka karɓi saƙon warkarwa; suka ga koma-bayansu, kuma da hawaye masu ɗaci na tuba da matsananciyar azabar rai, suka ƙasƙantar da kansu a gaban Allah. Kuma sa’ad da Ruhun Allah ya sauka a kansu, suka taimaka wajen ɗaga wannan kiran, ‘Ku ji tsoron Allah, ku kuma ba Shi ɗaukaka; gama sa’ar shari’arsa ta zo.’” Early Writings, 233.
In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.
A cikin tarihin gwaji na 1840 zuwa 1844, Furotestoci waɗanda suka ƙi saƙon Iliya suka zama ’ya’yan Roma, suka kuma miƙa alƙyabbar Furotestantanci ga Adventisancin Millerite. Tare da Ishaya da Iliya, muna da shaidu biyu waɗanda suke ba da shaida ga gaskiyar cewa tambayar nan “har yaushe” alama ce ta tarihin da ya fara a 9/11 ya kuma ƙare da dokar Lahadi. A cikin tarihin Millerite, 11 ga Agusta, 1840 ya yi daidai da 9/11, kuma 22 ga Oktoba, 1844 ya yi daidai da dokar Lahadi. Sa’ad da wuta ta sauko daga sama ta cinye hadayar Iliya, duwatsu goma sha biyu duk aka haskaka tare da hadayar, ta haka kuwa aka yi wa dubu ɗari da arba’in da huɗu alama a matsayin tuta da aka wakilta da duwatsu masu haske. Sa’an nan annabawan ƙarya Iliya ya kashe su, kamar yadda kuma Amurka, annabin ƙarya, ake kashe ta a matsayin mulki na shida a lokacin dokar Lahadi.
Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.
Ishaya shida yana nanata wani tsarin gwaji, tsarkakewa da ƙazantar da ake cirewa a tsakanin mutanen Allah daga 9/11 har zuwa dokar Lahadi. Iliya yana magana ne ga halin Laodikiya na mutanen Allah, amma kuma yana ba da hujja tsakanin annabi na gaskiya da na ƙarya, kuma a haka kuma saƙo na gaskiya ko na ƙarya. Saboda haka, tun daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844 an kawo gwajin annabci a kan Furotestocin zamanin Sardis, kuma kamar yadda wutar da ta sauko a Dutsen Karmel ta haifar da rarrabuwa zuwa rukuni biyu, haka ma aka bayyana rukuni biyu a 1844. Rukuni ɗaya a cikin tsarin gwajin shi ne mutanen alkawarin da ba da daɗewa ba za su zama “na dā,” ɗayan kuma shi ne Adventisancin Millerite wanda Allah zai shiga alkawari da shi a ranar 22 ga Oktoba, 1844. Lokacin gwaji da rarrabuwa shi ne labarin gonar inabi, domin an nuna Adventisancin Millerite a matsayin annabi na gaskiya a daidai lokacin da Furotestancin Sardis ya fara cika matsayinsa a matsayin Furotestanci mai ridda. Kamar yadda aka fallasa annabawan Ba’al a matsayin na ƙarya, haka ma aka fallasa mutanen alkawarin na dā sannan Milleriyawa suka ayyana su a matsayin ’yar Roma. Labarin Dutsen Karmel, tare kuma da cikar wannan tarihin a zamanin Milleriyawa, yana ba da shaida ta biyu ga Ishaya shida cewa tambayar nan, “har yaushe,” alama ce ta tsawon lokacin daga 9/11 har zuwa dokar Lahadi.
“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’
“‘Ubangiji Allah na Ibrahim, Ishaku, da na Isra’ila,’ in ji annabin yana roƙo, ‘bari a san a yau cewa Kai ne Allah a cikin Isra’ila, kuma ni bawanka ne, kuma na yi waɗannan abubuwa duka bisa ga maganarka. Ka ji ni, ya Ubangiji, ka ji ni, domin mutanen nan su sani cewa Kai ne Ubangiji Allah, kuma Kai ne ka mai da zuciyarsu ta komo gare Ka kuma.’”
“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.
“Shiru, mai nauyi saboda tsananin ɗaukakarsa, ya sauka a kan kowa. Firistocin Ba’al suna rawar jiki saboda tsoro. Da yake suna sane da laifinsu, suna sa ran azabar gaggawa.”
“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.
“Ba da jimawa da addu’ar Iliya ta ƙare ba, sai harshunan wuta, kamar ƙyallayen walƙiya masu haske ƙwarai, suka sauko daga sama a kan bagaden da aka gina, suka cinye hadayar, suka lashe ruwan da ke cikin ramin, har ma suka cinye duwatsun bagaden. Hasken ƙyallin wutar ya haskaka dutsen, ya kuma ɗauke idanun taron da mamaki. A cikin kwaruruka da ke ƙasa, inda mutane da yawa suke kallo cikin damuwa da dakon abin da zai biyo baya ga motsin waɗanda suke a sama, saukar wutar ya bayyana sarai, kuma duka suka yi mamaki da wannan gani. Ya yi kama da ginshiƙin wuta wanda a Tekun Maliya ya raba ’ya’yan Isra’ila da rundunar Masarawa.”
“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.
“Mutanen da suke kan dutsen suka rusuna da tsananin razana a gaban Allahn da ba a gani. Ba su kuskura su ci gaba da kallon wutar da aka aiko daga Sama ba. Suna tsoron kada su ma a cinye su; kuma, da aka tabbatar musu da wajibcin amincewa da Allahn Iliya a matsayin Allah na kakanninsu, wanda suke binsa da biyayya, sai suka yi kira gaba ɗaya kamar da murya ɗaya, ‘Ubangiji, Shi ne Allah; Ubangiji, Shi ne Allah.’ Da firgitarwa mai ƙarfi wannan kiran ya karade dutsen ya kuma yi amo a fili da ke ƙasa. A ƙarshe Isra’ila ta farka, an kawar mata da ruɗi, ta tuba. A ƙarshe mutane suka ga irin girman rashin mutuncin da suka yi wa Allah. Halin bautar Ba’al, idan aka kwatanta da ibada mai ma’ana da Allah na gaskiya yake bukata, ya bayyana sarai. Mutanen suka gane adalcin Allah da jinƙansa a cikin hana raɓa da ruwan sama har sai an kai su ga furta sunansa. Yanzu suna shirye su yarda cewa Allahn Iliya yana bisa kowane gunki.” Annabawa da Sarakuna, 153.
How Long? Moses
Har Yaushe? Musa Israel was now in a great strait. All hope of peace and safety had vanished from before them. Hemmed in by rocky hills and inaccessible heights, by the broad sea in front, and by the armies of Egypt pursuing them in the rear, they had no possibility of escape. Yet Moses calmly assured the people, “The Lord shall fight for you, and ye shall hold your peace.” But the hearts of the people failed them, and they could not understand his words. Fear and distrust of God made them cry out in bitter despair. They saw in the Egyptian host the sure harbinger of their destruction, and reproached Moses with having led them into a fatal trap. But the Hebrew leader had no thought of yielding to fear. He knew there was no earthly means of deliverance, but his eye was fixed on the cloudy pillar, the visible token of the Divine Presence. Yet while his outward bearing was calm and self-controlled, his soul was in agony. In this extremity he “cried unto the Lord”; and from the pillar of cloud came the answer: “Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.” Exodus 14:10-15. Is not this a lesson for us?—God brought the Israelites into difficulties to manifest His power in their deliverance, and to make their unbelief and murmuring before Him a humiliation to themselves. In this way He would strengthen their faith and increase their trust in Him. He could have saved them by any other means, but He chose this method in order to test their faith and strengthen their confidence in Himself. We can never afford to give way to distrust and despondency. God may not at once reveal the purpose of His dealings with us; but should we therefore cast away our confidence? “I will wait upon the Lord, that hideth His face from the house of Jacob, and I will look for Him.” Isaiah 8:17. Amid all our heartaches and discouragements, let us trust in Him whose love is infinite and whose power is almighty. “The Lord is good unto them that wait for Him, to the soul that seeketh Him.” Lamentations 3:25. His ear is not closed to our cry. “Commit thy way unto the Lord; trust also in Him; and He shall bring it to pass.” Psalm 37:5. YI September 1, 1903, par. 1
The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).
A karo na farko da aka gabatar da tambaya ta alama, “har yaushe,” a cikin Kalmar annabci, shi ne a annoba ta takwas da ta sauko a kan Masarawa a zamanin Musa. Annoba ta takwas ita ce “fāri” (alama ce ta Musulunci) waɗanda aka kawo ta wurin “iskar gabas” (alama ce ta Musulunci).
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
Sai Musa da Haruna suka shiga wurin Fir’auna, suka ce masa, “Ga abin da Ubangiji Allah na Ibraniyawa ya faɗa, Har yaushe za ka ƙi ƙasƙantar da kanka a gabana? Ka bar mutanena su tafi domin su yi mini bauta. In ba haka ba, idan ka ƙi barin mutanena su tafi, ga shi, gobe zan kawo fara cikin iyakokinka. Za su rufe fuskar ƙasa, har ba za a iya ganin ƙasar ba; za su cinye ragowar abin da ya tsira, wanda ƙanƙara ta bari muku, su kuma cinye kowane itace da yake tsiro muku daga jeji. Za su cika gidajenka, da gidajen dukan bayinka, da gidajen dukan Masarawa; abin da ubanninka, ko kakanninsu ubanninka, ba su taɓa gani ba tun daga ranar da suke a duniya har zuwa yau.” Sai ya juya, ya fita daga wurin Fir’auna.
And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?
Sai bayin Fir’auna suka ce masa, Har yaushe wannan mutum zai zama mana tarko? Ka bar mutanen su tafi, domin su bauta wa Ubangiji Allahnsu: ba ka sani ba har yanzu cewa an hallaka Masar?
And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?
Sai aka sāke kawo Musa da Haruna wurin Fir’auna; sai ya ce musu, Ku tafi, ku bauta wa Ubangiji Allahnku; amma su waye ne waɗanda za su tafi?
And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.
Sai Musa ya ce, Za mu tafi tare da matasanmu da tsofaffinmu, tare da ’ya’yanmu maza da ’ya’yanmu mata, tare da tumakinmu da shanunmu za mu tafi; gama dole ne mu yi biki ga Ubangiji.
And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.
Sai ya ce musu, Ubangiji yă kasance tare da ku haka, kamar yadda zan bar ku ku tafi, ku da ƙanananku: ku kula; gama mugunta tana gabanku. Ba haka ba: ku tafi yanzu, ku da kuke maza, ku bauta wa Ubangiji; gama wannan ne kuka nema. Sai aka kore su daga gaban Fir’auna.
And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
Sai Ubangiji ya ce wa Musa, “Miƙa hannunka a bisa ƙasar Masar saboda fara, domin su hau kan ƙasar Masar, su cinye dukan tsiron ƙasar, wato duk abin da ƙanƙara ta bari.” Sai Musa ya miƙa sandarsa a bisa ƙasar Masar, Ubangiji kuwa ya kawo iskar gabas a kan ƙasar dukan wannan yini da dukan daren nan; da safe kuwa, iskar gabas ta kawo farar. Farar kuwa ta hau bisa dukan ƙasar Masar, ta sauka a cikin dukan iyakokin Masar; ta yi tsanani ƙwarai. Kafin su, ba a taɓa samun fara irinsu ba, ba kuwa za a sake samun irinsu a bayansu ba. Gama sun rufe fuskar dukan ƙasa, har ƙasar ta yi duhu; suka cinye dukan tsiron ƙasar, da dukan ’ya’yan itatuwan da ƙanƙara ta bari. Ba kuwa abin kore ko ɗaya da ya rage a cikin itatuwa, ko a cikin ciyawar jeji, a cikin dukan ƙasar Masar.
Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.
Sa’an nan Fir’auna ya kira Musa da Haruna da gaggawa; ya ce, Na yi wa Ubangiji Allahnku laifi, kuma na yi muku. Yanzu saboda haka, ina roƙonka ka gafarta mini zunubina wannan kaɗai sau ɗaya, ka kuma roƙi Ubangiji Allahnku, domin yă ɗauke mini wannan mutuwa kaɗai. Sai ya fita daga wurin Fir’auna, ya roƙi Ubangiji. Ubangiji kuwa ya juya iska mai ƙarfi ƙwarai daga yamma, wadda ta kwashe faratan, ta jefa su cikin Bahar Maliya; ba a bar ko fara ɗaya ba a cikin dukan iyakokin Masar. Fitowa 10:3–19.
First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.
Da fari “Ubangiji Allah na Ibraniyawa” ya yi tambaya, “Har yaushe za ka ƙi ƙasƙantar da kanka a gabana?” sannan bayin Fir’auna suka sāke tambayar Fir’auna, “Har yaushe wannan mutum zai zama mana tarko?” An yi wannan tambaya ne a lokacin annoba ta takwas, wadda ta yi daidaito da 9/11 saboda dalilai da yawa. Annoba ta goma ita ce kashe ɗan fari, wadda ta yi daidaito da gicciye kuma tana biye da baƙin ciki a bakin Bahar Maliya, wanda wahayi ya daidaita da baƙin cikin almajiran a gicciye, wanda kuma ya yi daidaito da babban baƙin cikin Mileriyawa a shekara ta 1844. Waɗannan shaidu uku duka suna daidaita da dokar Lahadi. Annoba ta goma ita ce dokar Lahadi, kuma annoba biyu kafin haka, annoba ta takwas ta kawo “fāri” a kan “iskar gabas.” “Fārin” ya cika dukan duniya, kamar yadda Musulunci yake girgiza dukan duniya a yau yayin da ya yaɗa duhunsa ta hanyar hijira tilas. Sunan Latin na “fārin hamada” shi ne “locusta migratoria,” yana wakiltar yaɗuwar Musulunci ta hanyar hijira, wanda ake alamta shi a duniyar halitta a matsayin ƙaura.
The ninth plague was a darkness that could be felt.
Annoba ta tara duhu ne mai kauri da za a iya ji.
And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.
Sai Ubangiji ya ce wa Musa, “Miƙa hannunka zuwa sama, domin duhu ya mamaye ƙasar Masar, har ma duhun da za a iya ji.” Sai Musa ya miƙa hannunsa zuwa sama; sai wani duhu mai kauri ya rufe dukan ƙasar Masar har kwana uku. Ba su ga juna ba, ba kuma wani ya tashi daga wurinsa ba har kwana uku. Amma dukan ’ya’yan Isra’ila suna da haske a gidajensu. Fitowa 10:21–23.
In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
A cikin alamar annabci ta “har yaushe” wadda Dutsen Karmel da Iliya suka wakilta, akwai wani rarrabewa da ake bayyanawa sa’ad da wuta ta sauko daga sama. Allah na Iliya ya yi abin da Ba’al ba zai iya yi ba. A cikin tarihin Millerite, an yi wannan rarrabewa tsakanin furotestanancin Sardis da ya fāɗi da kuma Adventism na Millerite. A zamanin Musa, wannan rarrabewar ta kasance duhu ko haske. Akwai haske a cikin gidajen Ibraniyawa. Ishaya ya ƙara sanar da mu cewa waɗanda ba su da haske a cikin layin Musa, waɗanda kuma su ne aka hallaka ta wurin Iliya, da waɗanda suka rasa alkyabbar Furotestananci a zamanin Millerite, “mutane” ne waɗanda “suke ji” “ƙwarai, amma ba sa fahimta; kuma suna gani” “ƙwarai, amma ba sa ganewa.” Sa’an nan kuma an yi shela game da waɗannan mutane wadda take cewa, “Ka mai da zuciyar wannan mutane ta yi ƙiba, ka nauyanta kunnuwansu, ka kuma rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su tuba, a kuwa warkar da su.”
Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”
A shirye yake ya yi aikin, amma ya cika da nauyin aikin da aka ɗora masa na yin wa’azi ga waɗanda ba za su saurara ba, sai Ishaya “ya ce,” “Ya Ubangiji, har yaushe?”
The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.
Annoba uku na ƙarshe cikin annobai goma na Masar suna ba da shaida game da matakai uku daga 9/11 zuwa dokar Lahadi. A ranar 11 ga Agusta, 1840 saƙon mala’ika na fari ya sami ƙarfi, kuma a ranar 19 ga Afrilu, 1844 mala’ika na biyu ya iso kuma aka ba shi ƙarfi a Taron Sansani na Exeter daga 12–17 ga Agusta, kuma mala’ika na uku ya iso a ranar 22 ga Oktoba, 1844. Mala’ika na uku ya yi daidai da dokar Lahadi, sabili da haka yana nuna tsarin matakai uku, gama ba za ka iya samun na uku ba tare da na fari da na biyu ba.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“An ba da saƙo na farko da na biyu a shekarun 1843 da 1844, kuma yanzu muna ƙarƙashin shelar saƙo na uku; amma har yanzu duka saƙonnin ukun suna nan da za a ci gaba da shelar su. Yana da muhimmanci a yanzu kamar yadda ya taɓa kasancewa a dā cewa a maimaita su ga waɗanda suke neman gaskiya. Ta hanyar alƙalami da murya ya kamata mu ɗaga shelar, muna nuna jerin tsarinsu, da kuma yadda annabce-annabcen da suka kai mu ga saƙon mala’ika na uku suke aiki. Ba za a iya samun na uku ba tare da na farko da na biyu ba. Waɗannan saƙonni ne ya kamata mu kai wa duniya ta cikin littattafai da wallafe-wallafe, da kuma ta cikin jawabai, muna nuna a cikin tafarkin tarihin annabci abubuwan da suka riga suka kasance da abubuwan da za su kasance.” Selected Messages, littafi na 2, 104, 105.
The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.
Annoba ta goma ta Masar an daidaita ta wurin wahayi da gicciye da kuma baƙin cikin da ya biyo bayansa wanda ke da alaƙa da shi. Saboda haka annoba ta goma ita ce saƙo na uku, wanda bisa ga larurar annabci dole ne saƙo na farko da na biyu su riga shi. A 9/11 Ubangiji ya tambayi Fir’auna, “har yaushe,” kuma nan da nan bayin Fir’auna su ma suka tambaya, “har yaushe.” Bayan Musa ya isar wa Fir’auna tambayar Allah ta “har yaushe,” kuma daidai kafin bayin su maimaita tambayar Musa ga Fir’auna, Musa ya nuna wani mahimmin juyin hali da cewa, “ya juya, ya fita daga gaban Fir’auna.” Fitowa 10:6.
9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.
9/11 wata mahangar annabci ce ta juyi, wadda aka yi mata kwatanci lokacin da Musa ya kawo annobar fara da ta zo ta wurin iskar gabas.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.
“Akwai lokuta waɗanda su ne mahimman juya-hali a tarihin al’ummai da na ikkilisiya. Cikin tanadin Allah, sa’ad da waɗannan rikice-rikice dabam-dabam suka zo, ana ba da hasken da ya dace da wannan lokaci.” Bible Echo, August 26, 1895.
The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:
Annoba ta gaba ta haifar da duhu ko haske gwargwadon irin ajin da kake cikinsa. 9/11 ya kasance “maɓallin juyawa a cikin tarihin al’ummai da na ikkilisiya.” A wannan lokaci an kira mutanen Allah su komo su yi tafiya a cikin tsofaffin hanyoyi, amma suka ƙi yin tafiya a cikinsu, ba su kuma saurari ƙarar ƙaho ba. An aiwatar da rarrabewa tsakanin duhu da haske bayan Iliya, kuma Musa ya tambaya, “har yaushe?” Ta kuma ci gaba da faɗi a cikin wannan nassi:
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
“Akwai lokuta da suke zama mahimman juyin juya hali a tarihin al’ummai da na ikilisiya. A cikin ikon tanadin Allah, sa’ad da waɗannan rikice-rikice dabam-dabam suka zo, ana ba da hasken da ya dace da wannan lokaci. Idan an karɓe shi, akwai ci gaban ruhaniya; idan kuma an ƙi shi, sai koma-bayan ruhaniya da rushewar jirgin bangaskiya su biyo baya.” Bible Echo, August 26, 1895.
We will continue the subject of “how long” in the next article.
Za mu ci gaba da batun “har yaushe” a talifi na gaba.
“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
“A cikin watan Mayu, 1842, aka kira Babban Taro a Boston, Massachusetts. A farkon wannan taro, ’yan’uwa Charles Fitch da Apollos Hale, na Haverhill, suka gabatar da annabce-annabcen hotuna na Daniel da Yahaya, waɗanda suka zana a kan zane, tare da lambobin annabci, suna nuna cikar su. Ɗan’uwa Fitch, yana bayani daga jadawalinsa a gaban Taron, ya ce, yayin da yake nazarin waɗannan annabce-annabce, ya yi tunanin cewa in ya iya fitar da wani abu irin wannan kamar yadda aka gabatar a nan, zai sauƙaƙa batun kuma ya sa ya fi masa sauƙin gabatar da shi ga masu sauraro. A nan akwai ƙarin haske a tafarkinmu. Waɗannan ’yan’uwa suna yin abin da Ubangiji ya nuna wa Habakkuk a cikin wahayinsa shekaru 2,468 da suka wuce, yana cewa, ‘Ka rubuta wahayin, ka bayyana shi sarai a kan alluna, domin mai karantawa ya ruga da shi. Gama wahayin har yanzu yana domin ƙayyadadden lokaci.’ Habakkuk 2:2.”
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
“Bayan an yi wata tattaunawa a kan batun, aka kada kuri’a gaba ɗaya cikin yarda ɗaya a buga guda ɗari uku masu kama da wannan ta hanyar lithograph, abin da kuma ba da daɗewa ba aka kammala. An kira su ‘taswirorin ’43.’ Wannan Taro ya kasance mai muhimmanci ƙwarai.” The Autobiography of Joseph Bates, 263.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Na ga cewa jadawalin 1843 hannun Ubangiji ne ya shiryar da shi, kuma bai kamata a canja shi ba; cewa adadin sun kasance yadda Ya so su kasance; cewa hannunsa yana bisa gare su, kuma ya ɓoye kuskure a cikin wasu daga cikin adadin, domin kada kowa ya gan shi, sai da hannunsa ya janye.” Early Writings, 74.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.
“Shaidar haɗin kai ta masu laccoci da kuma jaridun Zuwa ta Biyu ce, sa’ad da suke tsaye a kan ‘asalin bangaskiya,’ cewa wallafa jadawalin nan cikar Habakkuk 2:2, 3 ne. Idan jadawalin batu ne na annabci (kuma waɗanda suke musun haka suna barin asalin bangaskiya), to, sai ya biyo baya cewa 457 K.H. ita ce shekarar da za a fara ƙididdige kwanaki 2300 daga gare ta. Ya zama dole 1843 ta kasance lokaci na farko da aka wallafa domin ‘wahayin’ ya ‘jinkirta,’ ko kuma domin a kasance da lokacin jinkiri, wanda a cikinsa ƙungiyar budurwai za su yi gyangyaɗi su yi barci a kan babban batun lokaci, daf da lokacin da za a tashe su ta wurin Kiran Tsakar Dare.” Second Advent Review and Sabbath Herald, Juzu’i I, Lamba 2, James White.