When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Sa’ad da aka ba da “haske na wancan lokaci,” ko dai ana “karɓarsa” ne ko kuma ana “ƙinsa.” Rarrabuwar da ake aiwatarwa sa’ad da aka gabatar da hasken ita ce aikin bisharar madawwamiya, wadda ba ta ƙunshi hatimce mutanen Allah kaɗai ba, amma har da rarrabe alkama da ciyawa marar amfani. Tsarin gwaji na ƙarshe da na rarrabewa ya fara ne a 9/11, sa’ad da tambayar annabci ta ce, “har yaushe?” amsar annabci kuma ita ce, “har zuwa dokar Lahadi.” Ambato na ƙarshe na alamar nan ta “har yaushe” ana samunsa ne a cikin hatimi na biyar a littafin Ru’ya ta Yohanna.

And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

Kuma da ya buɗe hatimi na biyar, sai na ga a ƙarƙashin bagaden rayukan waɗanda aka kashe saboda maganar Allah, da kuma saboda shaidar da suka riƙe. Kuma suka yi kuka da babbar murya, suna cewa, Har yaushe ne, ya Ubangiji, mai tsarki mai gaskiya, ba za ka yi hukunci ba, ka sāka jininmu a kan waɗanda suke zaune a duniya?

And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

Kuma aka ba wa kowane ɗayansu fararen riguna; aka kuma faɗa musu su ƙara huta na ɗan lokaci kaɗan tukuna, har sai bayin nan takwarorinsu kuma ’yan’uwansu, waɗanda za a kashe kamar yadda aka kashe su, sun cika. Ru’ya ta Yohanna 6:9–11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Wahayi ya sanya amsar tambayar nan ta “har yaushe” da “rayukan waɗanda aka kashe” suka yi a gaba, sa’ad da za a cika rukuni na biyu na shahidan Paparoma. Wannan yana farawa ne da dokar Lahadi, kuma saboda wannan dalili Sister White ta bayyana Ru’ya ta Yohanna sura ta goma sha takwas a matsayin cikar wannan rukuni na biyu na shahidai. Akwai “muryoyi” biyu a ayoyi biyar na farko; murya ta farko tana nuna 9/11, murya ta biyu kuma tana kiran maza da mata su fito daga Babila a lokacin dokar Lahadi. Sister White ta danganta alamar nan ta “har yaushe” a hatimi na biyar da ayoyi biyar na farko na Ru’ya ta Yohanna goma sha takwas domin fayyace 9/11 har zuwa dokar Lahadi. Abin da aka sa a gaba ba rabuwa da hatimce mutanen Allah ba ne, sai dai hukuncin da ake yi wa Paparoma saboda kashe shahidan tarihin da ya shuɗe da kuma waɗancan shahidan a lokacin rikicin dokar Lahadi waɗanda suka cika rukuni na biyu na shahidan Paparoma.

“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

“Sa’ad da aka buɗe hatimi na biyar, Yohanna Mai Bayyanawa a cikin wahayi ya ga a ƙarƙashin bagaden taron waɗanda aka kashe sabili da Maganar Allah da shaidar Yesu Almasihu. Bayan wannan kuma sai al’amuran da aka bayyana a sura ta goma sha takwas ta Ru’ya ta Yohanna suka biyo baya, lokacin da ake kiran waɗanda suke masu aminci da gaskiya su fito daga Babila. [Ru’ya ta Yohanna 18:1–5, an kawo nassi.]” Manuscript Releases, juzu’i na 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

A cikin ɗaya sashe kuma inda ta bayyana shahidan hatimi na biyar da kuma ƙungiya ta biyu ta shahidai ta gaba, waɗanda ake cika adadinsu a cikin rikicin dokar Lahadi, ta ce waɗannan al’amura “za su kasance a wani zamani a nan gaba.” Muryoyi biyu na Ru’ya ta Yohanna goma sha takwas suna wakiltar “wani zamani a nan gaba.” Muryar farko a farkon abin da ya faru a 9/11, muryar ta biyu kuma a dokar Lahadi.

“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

“‘Kuma sa’ad da Ya buɗe hatimi na biyar, sai na ga a ƙarƙashin bagade rayukan waɗanda aka kashe saboda maganar Allah, da kuma saboda shaidar da suka riƙe; sai suka yi kuka da babbar murya, suna cewa, Har yaushe ne, ya Ubangiji, Mai Tsarki kuma Mai Gaskiya, ba za Ka yi hukunci ba, ka kuma ɗauki fansar jininmu a kan waɗanda suke zaune a duniya? Kuma aka ba kowannensu fararen riguna [An ayyana su tsarkaka kuma masu tsarki]; aka kuma faɗa musu, su huta har yanzu na ɗan lokaci kaɗan, har sai abokan-bautarsu kuma ’yan’uwansu, waɗanda za a kashe kamar yadda aka kashe su, su cika’ [Ru’ya ta Yohanna 6:9–11]. A nan an nuna wa Yohanna al’amura waɗanda ba a zahiri suke ba, sai dai waɗanda za su kasance a wani zamani a nan gaba.

“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

“An kawo wahayi na Ru’ya ta Yohanna 8:1–4.” Manuscript Releases, juzu’i na 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

’Yar’uwa White tana danganta cikar samuwar rukuni na biyu na shahidai da abin da zai faru a nan gaba, kuma a ɗayan sashe ta ambaci Ru’ya ta Yohanna 18:1–5, wadda take bayyana wata murya a ayoyi ukun farko, da kuma wata murya dabam a ayoyi na huɗu da na biyar. Murya ta farko tana nuna 9/11 sa’ad da manyan gine-ginen New York suka rushe, murya ta biyu kuma ita ce dokar Lahadi sa’ad da ake kiran sauran garken Allah su fito daga Babila. A sashe na biyu tana nuni ga Ru’ya ta Yohanna sura ta takwas da ayoyi huɗu na farko, waɗanda suke bayyana buɗe hatimi na bakwai, sa’ad da ake jefa garwashin da aka ɗauko daga bagade zuwa duniya, abin da ya yi daidai da Fentikos, sa’ad da wuta ta sauko daga sama ta haskaka almajirai, kamar yadda aka haskaka duwatsu goma sha biyu na Iliya, kuma kamar yadda harsunan wuta a kan almajiran suka wakilta.

How Long? Zechariah & John

Har Ya Kai Yaushe? Zakariya da Yohanna

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

“Har yaushe” alama ce ta annabci ta tsawon lokacin daga 9/11 har zuwa dokar Lahadi, wadda aka nuna ta hanyar misali cikin labarin Dutsen Karmel, tarihin Millerites daga 1840 zuwa 1844, tarihin Musa daga annoba ta takwas zuwa ta goma, shaidar shahidai na hatimi na biyar, kuma a cikin Zakariya an yi tambayar, “Har yaushe,” zai kasance kafin Allah ya ji ƙai ga Urushalima wadda ta kasance a Babila na shekara saba’in.

Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

Sa’an nan mala’ikan Ubangiji ya amsa ya ce, Ya Ubangijin runduna, har yaushe ne ba za ka ji tausayin Urushalima da biranen Yahuza ba, waɗanda ka yi fushi da su cikin waɗannan shekaru saba’in?

And the Lord answered the angel that talked with me with good words and comfortable words.

Ubangiji kuwa ya amsa mala’ikan da yake magana da ni da kalmomi masu kyau da kalmomi masu ta’azantarwa.

So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

Sai mala’ikan da yake magana da ni ya ce mini, “Ka yi shela, kana cewa, ‘Ga abin da Ubangijin runduna ya ce: Ina kishin Urushalima da Sihiyona da kishin mai girma. Kuma ina da matuƙar fushi ƙwarai da al’ummai waɗanda suke cikin walwala; gama ni ɗan kaɗan ne kawai na yi fushi, amma su suka taimaka wajen ƙara tsananta wahalar. Saboda haka ga abin da Ubangiji ya ce: Na komo Urushalima da jinƙai; za a gina gidana a cikinta, in ji Ubangijin runduna, kuma za a shimfiɗa ma’auni a kan Urushalima.’ Ka sāke yin shela, kana cewa, ‘Ga abin da Ubangijin runduna ya ce: Garuruwana za su sāke yaɗuwa ta wurin wadata; kuma Ubangiji zai sāke ta’azantar da Sihiyona, zai kuma sāke zaɓen Urushalima.’” Zakariya 1:12–17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

’Yar’uwa White ta daidaita kai-tsaye “shekaru saba’in” na Zakariya da Isra’ila ta dā ta zahiri ta kasance cikin bauta ga Babila ta zahiri, da kuma shekaru dubu ɗaya da ɗari biyu da sittin daga 538 zuwa 1798 waɗanda Isra’ila ta ruhaniya (Kiristoci) ta kasance cikin bauta ga Babila ta ruhaniya (Roman Katolika).

“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

“Ikkilisiyar Allah a duniya ta kasance a bautar ƙwace a hakika a duk tsawon wannan dogon zamani na tsanantawa marar ƙaƙƙautawa, kamar yadda ’ya’yan Isra’ila suka kasance a bautar ƙwace a Babila a lokacin hijira.” Prophets and Kings, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

A cikin shekara ta 1798, a ƙarshen shekaru dubu ɗaya da ɗari biyu da sittin, saƙo na fari cikin saƙonni uku da aka wakilta a matsayin mala’iku a cikin Ru’ya ta Yohanna sura ta goma sha huɗu ya iso. Na biyu ya iso a ranar 19 ga Afrilu, 1844, kuma na uku a ranar 22 ga Oktoba, 1844. Tarihin da aka yi masa alama da tambayar nan, “har yaushe,” yana daga 9/11 har zuwa dokar Lahadi, kuma wannan zangon lokaci an yi masa irin alama a farkon Adventism cikin motsin Millerite daga 11 ga Agusta, 1840 har zuwa 22 ga Oktoba, 1844. Wannan zangon lokaci Yohanna Mai Ru’ya ya kwatanta shi da alama a sura ta goma, sa’ad da Yohanna ya ci ƙaramin littafin da ya yi zaƙi a bakinsa, amma ya zama ɗaci a cikinsa.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

Sai muryar da na ji daga sama ta sāke yi mini magana, ta ce, Ka tafi ka karɓi ƙaramin littafin nan da yake a buɗe cikin hannun mala’ikan nan da yake tsaye a kan teku da kuma a kan ƙasa. Sai na tafi wurin mala’ikan, na ce masa, Ka ba ni ƙaramin littafin. Sai ya ce mini, Ka karɓe shi, ka cinye shi gaba ɗaya; zai sa cikinka ya yi ɗaci, amma a bakinka zai yi zaƙi kamar zuma. Sai na karɓi ƙaramin littafin daga hannun mala’ikan, na cinye shi gaba ɗaya; kuwa a bakina ya yi zaƙi kamar zuma; amma da zarar na ci shi, cikina ya yi ɗaci.

And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

Kuma ya ce mini, Dole ne ka sāke yin annabci a gaban al’ummai masu yawa, da al’umma, da harsuna, da sarakuna. Ru’ya ta Yohanna 10:8–11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Tarihin da Yahaya yake kwatantawa yana wakiltuwa ta wurin littafin da aka ci, domin cin littafin ya wakilci yadda Milleriyawa suka zo ga fahimtar saƙon da kuma gogewarsu a cikin shelar wannan saƙo. Saboda haka, sa’ad da aka gaya wa Yahaya nan da nan bayan an gabatar da wannan tarihin cewa dole ne ya sake yin annabci, annabcin da ake nufi shi ne tarihin 1840 zuwa 1844. An gaya wa Yahaya cewa tarihin Milleriyawa daga 1840 zuwa 1844 yana maimaituwa a tarihin ƙarshen Adventism. Da zarar an gaya wa Yahaya cewa dole ne ya sake yin annabci, sai aka gaya masa ya auna haikali.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

Sai aka ba ni wani sanda mai kama da kulki; kuma mala’ikan ya tsaya, yana cewa, Tashi, ka auna haikalin Allah, da bagaden, da kuma waɗanda suke yin sujada a cikinsa. Amma harabar da take a wajen haikalin ka bar ta a waje, kada ka auna ta; gama an ba ta ga Al’ummai: kuma za su tattake birni mai tsarki na wata arba’in da biyu. Ru’ya ta Yohanna 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Aikin da aka ba Adventism bayan 22 ga Oktoba, 1844, Yahaya ya wakilta shi da auna ko gina haikali, daidai da alkawarin da aka gabatar a cikin Zakariya cewa “za a sake shimfiɗa ma’auni a kan Urushalima”—gama Ubangiji “zai sāke zaɓen Urushalima.” Tarihin da aka wakilta a farkon Adventism tare da motsin Filadelfiya na Adventism na Millerite ana maimaita shi a ƙarshen Adventism tare da motsin Filadelfiya na mutum dubu ɗari da arba’in da huɗu. A cikin babban baƙin ciki na 22 ga Oktoba, 1844, wani lokaci, wanda aka wakilta da “kwanakin muryar mala’ika na bakwai,” ya fara.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Amma a cikin kwanakin muryar mala’ika na bakwai, sa’ad da zai fara busawa, asirin Allah zai cika, kamar yadda ya sanar ga bayinsa annabawa. Wahayin Yahaya 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Saƙon ya kasance mai daɗi ga Milleriyawa sa’ad da annabcin lokaci na Musulunci game da masifa ta biyu ya cika daidai yadda Milleriyawa suka riga suka yi annabci kafin ranar 11 ga Agusta, 1840. Saƙon ya zama mai ɗaci a ciki a lokacin babban baƙin cikin ranar 22 ga Oktoba, 1844. Da zarar Yahaya ya gama bayyana tarihin daga 1840 zuwa 1844, sai aka sanar da shi cewa dole ne ya sake yin ainihin wannan abu (yin annabci) kuma. Sa’an nan aka gaya masa ya auna Urushalima, kuma sa’ad da ya yi haka yana daidaitawa da annabcin Zakariya game da Ubangiji yana zaɓan Urushalima. Daga ranar 22 ga Oktoba, 1844 zuwa gaba, ana wakiltar tarihin annabci a matsayin “kwanakin muryar mala’ika na bakwai.” “Kwanakin” saƙon (muryar) mala’ika na bakwai (masifa ta uku) suna wakiltar wani lokaci ne lokacin da allahntakar Almasihu za ta kasance a haɗe har abada da ’yan Adam waɗanda za su zama dubu ɗari da arba’in da huɗu. Wannan aiki ya jinkirta saboda tawaye na 1863, kuma a ranar 9/11 busawar mala’ika na bakwai (masifa ta uku) ta sāke fara busawa.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

A cikin tarihin mai tsarki Ubangiji ya zaɓi Urushalima domin ya sa sunansa a can, kuma “sunansa” shi ne halinsa. Zakariya ya yi nuni ga Urushalima da Sihiyona sa’ad da ya ce, “Ina kishin Urushalima da Sihiyona da babban kishi,” sannan daga baya ya ce, “Ubangiji zai sāke ta’azantar da Sihiyona, kuma zai sāke zaɓen Urushalima.” Ana ta’azantar da Sihiyona sa’ad da ta karɓi Ruhu Mai Tsarki wanda shi ne “Mai Ta’aziyya.” Ta’azantarwar Ruhu Mai Tsarki ta fara a 9/11 daidai da Kristi yana hura wa almajiran numfashi bayan saukowarsa daga haɗuwa da Uba bayan tashinsa daga matattu. Bayyanuwar Ruhu Mai Tsarki ta ƙaru ƙwarai a Fentikos. Wannan lokaci ya fara da tayar da hadayar nunan fari, kuma ya ƙare da hadayar nunan fari ta Fentikos, sa’ad da dukkan duniya ta ji saƙon a lokacin nan.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 41:1, 2.

Ku ta’azantar, ku ta’azantar da mutanena, in ji Allahnku. Ku yi wa Urushalima magana mai ta’aziyya, ku kuma yi shela gare ta, cewa yaƙinta ya ƙare, an gafarta muguntarta: gama ta karɓa daga hannun Ubangiji ninki biyu saboda dukan zunubanta. Ishaya 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Ana hatimce wa ɗari da dubu arba’in da huɗu sa’ad da “aka gafarta musu muguntarsu.” Wannan yana faruwa ne dab da dokar Lahadi, yayin da ake ɗaga su a matsayin hadayar nunan fari ta Fentakos, alhali kuma suna karɓar zubowar Ruhu Mai Tsarki ba tare da awo ba, kamar yadda almajiran suka kasance abin misali a Fentakos. Yayyafar ruwan sama da ta fara a 9/11 tana zama cikakkiyar zubowa a dokar Lahadi. A cikin wannan tarihi, hadayar nunan fari daga 9/11 zuwa ga hadayar nunan fari a dokar Lahadi, lokacin da aka hatimce ɗari da dubu arba’in da huɗu kuma aka shirya su a matsayin hadaya domin a ɗaga su a matsayin tuta daga dokar Lahadi har zuwa ƙarshen lokacin jinƙai. Wannan tarihi yana wakiltuwa ta ayoyi uku na farko na Ru’ya ta Yohanna 18, masu shelanta fāɗuwar Babila, wadda ita ce alamar Littafi Mai Tsarki mai wakiltar “ninkawa.”

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Bayan waɗannan abubuwa sai na ga wani mala’ika yana saukowa daga sama, yana da iko mai girma; kuma ƙasa ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da mafakar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki da abin ƙyama. Gama dukan al’ummai sun sha daga ruwan inabin fushin fasikancinta, sarakunan duniya kuma sun yi fasikanci da ita, ’yan kasuwar duniya kuwa sun wadata ta wurin yalwar ni’imominta. Wahayin Yahaya 18:1–3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

A cikin dukan Nassosi, maimaituwar jimloli ko kalmomi tana wakiltar cikakkiyar cikar fāɗuwar Babila a kwanaki na ƙarshe. Wannan ita ce hatimin Alfa da Omega, wanda kullum yake kwatanta ƙarshen abu da farkon abu. Ana wakiltar fāɗuwowi biyu na Babila da Nimrod da Belshazzar. Nimrod shi ne farkon Babila, sa’ad da take kawai Babel. Fāɗuwar Nimrod ta wakilci fāɗuwar Belshazzar, kuma saƙon mala’ika na biyu da na mala’ikan Ru’ya ta Yohanna goma sha takwas shi ne cewa fāɗuwar Nimrod a farkon Babila ta wakilci fāɗuwar Belshazzar a ƙarshe, gama Alfa da Omega kullum yana kwatanta ƙarshen abu da farkon abu.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

An rushe hasumiyar Nimrod a matsayin alamar faɗuwarsa, kuma ya wakilci faɗuwar Hasumiyoyin Tagwaye a ranar 9/11. Faɗuwar Belshazzar ita ce rubutun da aka rubuta a jikin bango, wanda ya yi alamar ƙarshen mulkin Babila na shekaru saba’in a matsayin mulki na fari a annabcin Littafi Mai Tsarki, kuma ta haka ya wakilci faɗuwar Amurka a ƙarshen “shekaru saba’in” na alama na Ishaya ashirin da uku, “gwargwadon kwanakin sarki ɗaya,” waɗanda ke wakiltar tarihin Amurka tun daga 1798 har zuwa dokar Lahadi. Rubutun Belshazzar a jikin bango yana wakiltar lokacin da bangon rabuwa tsakanin coci da jiha ya rushe a dokar Lahadi, wanda shi ne daidai wurin da mulki na shida na annabcin Littafi Mai Tsarki ya ƙare, kamar yadda aka kashe Belshazzar a daren nan kansa. Rubutun hannun da yake a jikin bango shi ne dokar da aka rubuta wadda take rushe bangon rabuwa tsakanin coci da jiha a cikin Kundin Tsarin Mulki.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

“Tarihi” da aka wakilta daga 9/11 har zuwa dokar Lahadi, sa’an nan kuma zuwa ƙarshen lokacin jarrabawar ɗan Adam da annoba bakwai na ƙarshe, shi ne lokacin tarihi da ake alamta a cikin maganar Allah ta wurin maimaitawar jimloli ko kalmomi. A cikin wannan lokaci ana zubar da Ruhu Mai Tsarki, yana farawa da yayyafawa daga 9/11 har zuwa dokar Lahadi, sa’an nan kuma cikakken zubowarsa. Kristi ya wakilci Ruhu Mai Tsarki a matsayin “Mai Ta’azantarwa” wanda, sa’ad da ya zo, zai nuna wa mutanen Allah dukan abubuwa.

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

Amma Mai Ta’azantarwa, wato Ruhu Mai Tsarki, wanda Uba zai aiko da shi cikin sunana, shi ne zai koya muku dukan abubuwa, ya kuma tunasar da ku dukan abin da na faɗa muku. Yohanna 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Ana isar da Ruhu Mai Tsarki ga dubu ɗari da arba’in da huɗu ta wurin “man zinariya,” wanda kuma shi ne “ruwan sama,” kuma shi ne “Mai Ta’azantarwa.” Sa’ad da aka wakilta shi a matsayin “Mai Ta’azantarwa,” Ruhu Mai Tsarki yana bayyana wata bayyanarsa ta musamman ta Ruhu Mai Tsarki.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Mutanen Allah sun kasance kullum suna da Ruhu Mai Tsarki sa’ad da suka cika sharuddan bishara, amma a lokutan ainihin farfaɗowar tsarki, “kamar a shekarun dā,” lokacin da ake samun bayyanawa ta musamman ta Ruhu Mai Tsarki ga jiki na tarayya, ana wakiltar Ruhu Mai Tsarki a matsayin Mai Ta’aziyya. Mafi muhimmanci kuma, jikin na tarayya yana da tunaninsu ana motsawa ta wurin Mai Ta’aziyya yayin da yake “tunatar da su dukan abubuwa.” Wannan yana tabbatar da cewa waɗannan mutane da suke shiga cikin wannan bayyanawa suna da sahihiyar ƙwarewa, gama Ruhu Mai Tsarki yana shiga cikin ayyukan tunaninsu, domin yana rinjayar tsarin tunaninsu yayin da yake “tunatar da ku dukan abubuwa.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Ƙwaƙwalwar ɗan Adam tana haɗuwa da sauran sassa kamar shari’a, hankali, tunani da lamiri domin ta kafa mafi girman yanayin mutum, wanda manzo Bulus ya kira “zuciya.” Wannan mafi girman yanayi ko dai zuciyar jiki ce, ko kuwa zuciyar Almasihu.

Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

Gama tunanin jiki ƙiyayya ne ga Allah; domin ba ya bin dokar Allah, hakika ma ba zai iya ba. Romawa 8:7.

For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

Gama wa ya san tunanin Ubangiji, har ya iya koya masa? Amma mu muna da tunanin Almasihu. 1 Korintiyawa 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Halin ƙasa, wato jiki, ya ƙunshi tsarin jijiyoyi, na motsin rai, da na sinadaran hormone da suke da alaƙa da hankula, waɗanda su ne “hanyoyin shiga na rai.” Halin sama kuwa an ƙera shi ne domin ya yi mulki a kan halin ƙasa; saboda haka ana wakilta shi a matsayin kagara, kuma kagarar kullum tana ƙarƙashin hari daga hankula (halin ƙasa), kuma ana kai wa kagarar hare-haren ne ta cikin hanyoyin da suke kaiwa zuwa cikin kagarar. A cikin kagarar halin sama akwai cibiyar umarni, ko kuma abin da Sister White ta kira birnin tsaro na ciki. Birnin tsaro na ciki shi ne Wuri Mafi Tsarki a cikin haikali, wanda aka raba zuwa manyan ɓangarori biyu. Farfajiyar waje ita ce jiki, ko halin ƙasa, kuma domin a shiga cikin farfajiyar waje ko kuma a kai jinin zuwa cikin wuri mai tsarki, sai an bi ta cikin labule ko mayafi. Farfajiyar waje tana tsakanin labulan biyu.

By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

Ta wata sabuwar hanya mai rai, wadda ya keɓe mana, ta cikin labulen, wato, jikinsa. Ibraniyawa 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

An raba Wuri Mai Tsarki gida biyu; haraba da kuma Wuri Mai Tsarki. Shi kansa Wuri Mai Tsarki kuma an raba shi gida biyu kamar yadda yake ga yanayi mafi ɗaukaka. Wannan yanayi mafi ɗaukaka ya kasu zuwa ɓangarori biyu. Ɗaya daga cikin waɗannan ɓangarorin ana wakilta shi da Wuri Mai Tsarki, ɗayan kuwa Wuri Mafi Tsarki. Wuri Mai Tsarki yana wakiltar ayyukan tunani da suke wajibi domin ɗan adam ya yi aiki, amma Wuri Mafi Tsarki shi ne ɓangaren da Allah da mutum suke saduwa. Wuri Mafi Tsarki shi ne ɗakin kursiyin Allah, kuma waɗanda aka tuba sun zauna a wurare na samaniya tare da Almasihu.

And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

Kuma ya tashe mu tare, ya kuma sa mu zauna tare a wurare na samaniya cikin Almasihu Yesu. Afisawa 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

An ɗauki ayar daga wani sashe inda, a ayoyi da dama da suka gabata, amma lalle cikin wannan kwararar tunani ɗaya, Yesu yake zaune a wuraren samaniya, kamar yadda mutanensa ma suke.

Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

Wadda ya aikata a cikin Almasihu, sa’ad da ya tashe shi daga matattu, kuma ya zaunar da shi a hannun damansa a cikin wuraren samaniya. Afisawa 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Almasihu da mutanensa suna zaune tare a cikin Wuri Mafi Tsarki. An ta da Almasihu daga matattu, sa’an nan kuma ya zauna a wurare na samaniya, mutanensa kuma an ta da su suka zaunar da su a ɗakin kursiyin da ke cikin Wuri Mafi Tsarki. Bulus ya bayyana cewa waɗanda aka ta da a aya ta shida an riga an tayar da su daga zunubi a ayar da ta gabata.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

Ko da muna matattu cikin zunubai, ya rayar da mu tare da Almasihu, (ta wurin alheri ne kuka sami ceto,) kuma ya tashe mu tare, ya kuma zaunar da mu tare a wurare na samaniya cikin Almasihu Yesu. Afisawa 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Cikakkiyar cikar nassin da ke cikin Afisawa ita ce shaidu biyun da ke cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, waɗanda aka ta da daga matattu sannan kuma aka ɗauke su zuwa sama a matsayin tuta—amma kuma domin a zaunar da su a wurare na samaniya. A cikin Wuri Mafi Tsarki, shaidu biyun suna wakiltar bil’adama a ainihin gaban Allah, kuma hujjar da ta sa aka zaunar da su a can ita ce alamar da kowannensu yake da ita. Wannan alama ita ce hatimin Allah, kuma hatimin Allah yana nuni da cewa mutum ya zama ɗaya tare da allahntaka, kuma ana wakiltar wannan hatimi ta gaskiyar cewa Mai Ta’aziyya, wanda shi ne Ruhu Mai Tsarki, yana zaune a cikin Wuri Mafi Tsarki na “halinsu” mafi ɗaukaka. Wuri Mafi Tsarki shi ne ɗakin kursiyin Allah inda allahntaka da ɗan’adam suka haɗu, kuma yana wakiltar haikalin mutum wanda halinsa mafi ɗaukaka ya ƙunshi Wuri Mafi Tsarki inda allahntaka da ɗan’adam suke zaune tare.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Zubowar “Mai Taimako” shi ne hatimin dubu ɗari da arba’in da huɗu, kuma yana nuna wani sauyi a tarihin ceto, domin a wannan lokaci, ikkilisiya tana sauyawa daga ikkilisiya mai yaƙi zuwa ikkilisiya mai nasara. A wannan lokaci, tana sauyawa daga motsin Laodikiya na dubu ɗari da arba’in da huɗu zuwa motsin Filadelfiya na dubu ɗari da arba’in da huɗu. A wannan lokaci, tana sauyawa daga gogewar ikkilisiya ta bakwai zuwa gogewar ikkilisiya ta shida, kuma ikkilisiya ta shida ita ce Millerites. Wata siffa ta annabci ta ikkilisiya ta shida ta Filadelfiya kamar yadda motsin Millerite ya cika ta, ita ce, ba ta taɓa zama ikkilisiya ba. Motsi kaɗai ce har zuwa 1856 lokacin da duka White biyu suka bayyana motsin a matsayin na Laodikiya. Shekaru bakwai bayan haka aka kafa ikkilisiya ta doka.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Canjin ceto a lokacin dokar Lahadi an yi masa alama ta hanyar canjin ceto a Fentikos, wanda ya nuna ƙaddamar da Almasihu a matsayin Babban Firist.

“The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

“Zubowar Ranar Pentikost shi ne saƙon Sama cewa an kammala naɗa Mai Fansa. Bisa ga alkawarinsa ya aiko da Ruhu Mai Tsarki daga sama zuwa ga mabiyansa a matsayin alamar cewa shi, a matsayin firist da sarki, ya karɓi dukan iko a sama da bisa duniya, kuma shi ne Shafaffe a kan mutanensa.” Ayyukan Manzanni, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Sa’ad da za a zubo ruwan sama na ƙarshe ba tare da awo ba a kan dubu ɗari da arba’in da huɗu a lokacin dokar Lahadi, zai kasance “sadarwar Sama” cewa cocin da ke yaƙi ta ƙare, kuma cocin mai nasara ta iso. Nadin Kristi a Fentikos a cikin Wuri Mai Tsarki na sama yana wakiltar shafe dubu ɗari da arba’in da huɗu a lokacin dokar Lahadi.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Zubowar “Pentikostal” da ya bayyana cewa Almasihu ne Shafaffe ɗin ya wakilci shafewarsa a bikin ƙaddamarwa a sama, amma an kuma shafe shi a lokacin baftismarsa. Baftismarsa (9/11) zuwa Pentikost (dokar Lahadi) an kuma sake wakilta ta bayan shekaru uku da rabi daga baftismarsa ta wurin mutuwarsa ta ainihi, da bishewa, da tashinsa daga matattu (bikin ’ya’yan fari). Saboda haka, 9/11 ana wakilta shi a baftismarsa, kuma haka nan a tashinsa daga matattu. Tashinsa na alama da tashinsa na zahiri suna nuna farkon layuka biyu na annabci da kowannensu yake ƙarewa a Pentikost. Dukkan tarihohin biyu suna farawa da tashin hadayar ’ya’yan fari.

But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

Amma yanzu Almasihu ya tashi daga matattu, ya zama nunan fari na waɗanda suka yi barci. Gama tun da mutuwa ta zo ta wurin mutum, ta wurin mutum kuma tashin matattu ya zo. Gama kamar yadda a cikin Adamu duka suke mutuwa, haka kuma a cikin Almasihu duka za a rayar da su. Amma kowa a bisa tsarinsa: Almasihu ne nunan fari; bayan haka kuma waɗanda suke na Almasihu a zuwansa. 1 Korintiyawa 15:20–23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Almasihu ne hadayar ’ya’yan fari a tashinsa daga matattu, wadda ta nuna farkon “lokacin Fentikos,” wanda yake ƙarewa da hadayar ’ya’yan fari ta Fentikos. Tashin Almasihu daga matattu sha’ir ne, alkaman kuwa su ne waɗanda “daga baya” “na Almasihu ne a zuwansa.” Waɗanda suke “daga baya” ga tashin Almasihu daga matattu su ne “waɗanda na Almasihu ne a zuwansa,” saboda haka suna wakiltar tattarawar ƙarshe ta rayuka masu aminci a ƙarshen duniya, kamar yadda waɗancan rayuka dubu uku da aka tattara a Fentikos suka wakilta.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Ayoyin kuma ya yi magana game da tashin matattu ta fuskar mutuwa. Mutuwa ta fara da Adamu, kuma tana iso ga dukan mutane, amma hakan yana faruwa ne “cikin” “tsari.” A cikin littafin Ayyukan Manzanni, Bitrus ya rubuta cewa sa’ad da littafin Yowel yake cika a wancan lokaci, ya kamata mutane su aika da zunubansu tun da wuri zuwa ga shari’a domin a shafe su, sa’ad da lokutan wartsakewa suka zo daga gaban Mai Ta’aziyya. Almasihu ba ya duban littattafan shari’a domin ya shafe zunubi a wancan lokaci ba, domin shari’a tana saura fiye da shekaru dubu ɗaya da ɗari takwas a gaba.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Maganar nan ta “kowane mutum a tsarin sa” ta fara ne da Adamu, sabili da haka tana nuna shari’ar matattu tun daga Adamu zuwa gaba har sai lokutan wartsakewa sun zo. Sa’ad da ruwan sama na ƙarshe ya zo, shari’ar tana wucewa daga kan matattu zuwa kan masu rai. A cikin lokacin da ayar nan take wakilta (daga tashin Kristi daga matattu har zuwa Fentikos), daga nunan fari na sha'ir har zuwa nunan fari na alkama, ruwan sama yana sauka a lokacin shari’ar masu rai, kuma yayin da ruwan saman yake sauka, saƙon da ruwan saman yake wakilta yana raba alkama da ciyawar dawa. A dokar Lahadi, wadda ita ce Fentikos, alkama ba ta ƙara gauraye da ciyawar dawa, kuma hadayar nunan farin alkama ta gurasar kaɗawa biyu ana ɗagawa sama. Tsarin tsarkakewa daga 9/11 har zuwa dokar Lahadi ana kuma wakilta shi a Malachi uku sa’ad da Manzon Alkawari yake tsarkakewa kuma yana kuma tsabtace Lawiyawa, kuma yana yin haka ta wurin “wuta.” “Wuta” alama ce ta saƙo kamar yadda harsunan wuta a Fentikos suke wakilta. A cikin tarihin da ake nazari a kai, rarrabuwar rukuni biyu wadda take haifar da dubu ɗari da arba’in da huɗu, waɗanda su ne gurasa kaɗawa biyu da nunan faran Fentikos ya wakilta, dole ne a gasa su sosai, gama su kaɗai ne hadaya wadda ta ƙunshi alamar zunubi.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Waɗannan burodin kaɗawa guda biyu suna da yisti a cikinsu, kuma yisti alama ce ta zunubi. An hallaka wannan yistin cikin wutar tanda, kamar yadda wutar mai tacewa ta Manzon Alkawari take wakilta. Ishaya a sura ta ashirin da bakwai ya bayyana wata muhawara da ta fara a 9/11, wadda yake kira “ranar iskar gabas.” Nasssin yana koyar da cewa ta wurin wannan muhawarar ne ake yin kafarar zunuban Isra’ila. Wannan “muhawara” tana tsakanin saƙon ruwan sama na ƙarshe na gaskiya da kuma dukan sauran saƙonnin ruwan sama na ƙarshe na ƙarya da suke wanzuwa. Saƙo “wuta” ne, kuma “wuta” ita ce abin da Manzon Alkawari yake amfani da shi domin tsarkakewa da kuma kankarewa. Muhawarar game da saƙon ruwan sama na ƙarshe tana cire yistin daga hadayar alkamar ’ya’yan fari ta Fentikos wadda ake ɗagawa a dokar Lahadi. Dubu ɗari da arba’in da huɗu su ne hadayar alkamar ’ya’yan fari ta Fentikos, waɗanda suke yin nasara ta wurin baratawar jininsa da kuma tsarkakewar shaidarsu, domin ko da yake Kalma ce take tsarkakewa, ba ta yin haka sai idan an isar da kalmar a matsayin saƙo. Gabatar da saƙon yana ba dubu ɗari da arba’in da huɗu damar rayuwa, kuma gabatar da saƙon ruwan sama na ƙarshe na ƙarya yana haifar da mutuwa.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

Kuma suka yi nasara a kansa ta wurin jinin Ɗan Ragon, da kuma ta wurin maganar shaidarsu; kuma ba su ƙaunaci rayukansu ba har zuwa mutuwa. Wahayin Yahaya 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Mutane dubu ɗari da arba’in da huɗu suna bin Almasihu cikin yin nasara kamar yadda Shi ya yi nasara, domin a ma’anar annabci suna bin Almasihu.

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

Waɗannan ne waɗanda ba su ƙazantu da mata ba; gama su budurwai ne. Waɗannan ne waɗanda ke bin Ɗan Ragon nan duk inda ya tafi. Waɗannan ne aka fansa daga cikin mutane, suna kasancewa nunan fari ga Allah da kuma ga Ɗan Ragon. Ru’ya ta Yohanna 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

A nan cikin aya ta huɗu ta Ru’ya ta Yohanna goma sha huɗu, an bayyana dubu ɗari da arba’in da huɗu a matsayin “’ya’yan fari.” Haka kuma an bayyana su a matsayin “budurwai,” kuma wahayi ya sanar da mu cewa misalin budurwai goma na Matta ashirin da biyar yana kwatanta gogewar mutanen Adventist. Ba wai kawai su “budurwai” ne ba, amma kuma ba su “ƙazantu da mata” ba, gama tsarin gwaji da rarrabewa da ya haifar da dubu ɗari da arba’in da huɗu ya haifar da bambanci tsakanin dubu ɗari da arba’in da huɗu da “duk” addinan ƙarya. “Waɗannan” suna bin Ɗan Ragon duk inda yake tafiya, kuma a matsayin hadayun ’ya’yan fari dole ne su bi Almasihu cikin mutuwarsa, binnewarsa, da tashinsa daga matattu.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

A cikin Wahayi sura ta goma sha ɗaya, aya ta goma sha ɗaya, shaidun nan biyu da za a ɗaga su su zama tuta, an fara kashe su, sa’an nan kuma bayan kwana uku da rabi aka tashe su daga matattu a matsayin hadayar nunan fari, kamar yadda Almasihu ya kasance. Hadayar nunan farin da ta kasance kuma take shi ne Almasihu, ta haɗa da zub da jinin alkawari domin fansar waɗanda suka kasance matalauta na ruhaniya saboda kwarewar Laodikiya. A cikin aya guda ɗaya, (aya ta huɗu) an gabatar da dukan wannan taƙaitaccen bayani game da layuka dabam-dabam na hasken annabci da ke da alaƙa da dubu ɗari da arba’in da huɗu. Kuma an gabatar da shi a cikin Wahayi 144 ta hannun Palmoni, mai banmamaki mai ƙidaya. Ninkawa biyu a cikin Nassi yana wakiltar tarihin ruwan sama na ƙarshe, kuma ruwan sama na ƙarshe shi ne inda kuma lokacin da ake zubo Mai Ta’azantarwa a bisa mutanen Allah.

How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

Kyakkyawa ƙwarai a kan duwatsu ƙafafun mai kawo bushara, mai shelar salama; mai kawo busharar alheri, mai shelar ceto; mai cewa wa Sihiyona, Allahnki yana mulki! Masu tsaronki za su ɗaga murya; tare da murya ɗaya za su rera waƙa: gama za su ga ido da ido, sa’ad da Ubangiji zai komo da Sihiyona. Ku ɓarke da farin ciki, ku raira waƙa tare, ku kufan birnin Urushalima: gama Ubangiji ya ta’azantar da mutanensa, ya fanshi Urushalima. Ubangiji ya tone hannunsa mai tsarki a gaban idon dukan al’ummai; kuma dukan iyakar duniya za su ga ceton Allahnmu. Ku tashi, ku tashi, ku fita daga can, kada ku taɓa abu marar tsarki; ku fita daga tsakiyarta; ku tsarkake kanku, ku da kuke ɗaukar kayayyakin Ubangiji. Ishaya 52:7–11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Zion H6726 iri ɗaya ne da H6725, wadda ke nufin “ma’anar fitowa fili; ginshiƙi na tunawa ko na jagoranci: – alama, take, alamar hanya.” Zion alama ce ta tuta ta mutum dubu ɗari da arba’in da huɗu, kuma a cikin wannan nassi sun riga sun karɓi ruwan sama na ƙarshe, gama sun riga sun buga kuma sun gabatar da bisharar salama. Kamar yadda hakan yake da takamaiman dangantaka da wannan gaskiya, suna gani “ido da ido,” abin da yake wakiltar almajiran a ranar Pentikost, domin kwanaki goma kafin Pentikost suna wakiltar wani zamani na haɗin kai. Ubangiji “ya,” (mai wakiltar abin da ya riga ya faru) ya riga ya aikata abubuwa uku domin waɗanda suke kawo labari mai daɗi. Ya “ta’azantar da mutanensa,” ya “fanshi Urushalima,” kuma ya “yaye hannunsa mai tsarki a gaban idon dukan al’ummai.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

Ya “ta’azantar” da mutanensa a 9/11, yana yi wa farkon wani tsari na gwaji alama na Malachi sura ta uku, wanda yake ƙarewa a lokacin dokar Lahadi sa’ad da Ya ɗaga tuta ta baiko na nunan fari, kamar yadda aka wakilta ta wurin “tona hannunsa mai tsarki a gaban idanun dukan al’ummai.” Yana ta’azantarwa, yana fansa, kuma yana ɗaukaka dubu ɗari da arba’in da huɗu. A 9/11 Ya ta’azantar kuma Ya fara tsari na tsarkakewa inda Yake fansar mutanensa sannan kuma Ya ɗaga su a matsayin tuta, ko kuwa kamar yadda Malachi ya ce, “baikon Yahuda da Urushalima ya zama abin karɓa” “kamar a zamanin dā.”

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Kuma zai zauna kamar mai tacewa da kuma mai tsarkake azurfa; zai kuwa tsarkake ’ya’yan Lawi, ya kuma wanke su kamar zinariya da azurfa, domin su miƙa wa Ubangiji hadaya cikin adalci. Sa’an nan hadayar Yahuda da Urushalima za ta zama abin karɓa ga Ubangiji, kamar a dā, kamar kuma a shekarun da suka shuɗe. Malachi 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Za mu kawo nazarinmu game da “har yaushe” zuwa ga ƙarshe a maƙala ta gaba.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Da mazurzurarsa tana hannunsa, zai kuwa tsabtace masussukinsa sarai, ya tattara alkamarinsa cikin rumbunsa.’ Matiyu 3:12. Wannan yana ɗaya daga cikin lokutan tsarkakewa. Ta wurin maganganun gaskiya, ana raba ƙaiƙayi da alkama. Domin sun cika da banza da adalcin kai har suka ƙi karɓar tsautawa, kuma suna son duniya ƙwarai har suka ƙi yarda da rayuwar tawali’u, da yawa suka juya baya ga Yesu. Mutane da yawa har yanzu suna yin haka. Ana gwada rayuka a yau kamar yadda aka gwada waɗancan almajiran a cikin majami’ar Kafarnahum. Sa’ad da aka kai gaskiya ga zuciya, sai su ga cewa rayuwarsu ba ta jitu da nufin Allah ba. Suna ganin bukatar cikakken canji a cikinsu; amma ba su shirye su ɗauki wannan aikin musun kai ba. Saboda haka suna fushi sa’ad da aka tone zunubansu. Suna tafiya cikin ɓacin rai, kamar yadda almajiran suka bar Yesu, suna gunaguni, ‘Wannan magana mai wuya ce; wa zai iya saurarenta?’” The Desire of Ages, 392.