In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”

A cikin sura ta goma sha ɗaya ta Ru’ya ta Yohanna, an ɗaga shaidu biyun zuwa sama a matsayin tuta a “sa’a ɗaya” da “kashi ɗaya bisa goma na birnin” ya fāɗi. A cikin wannan sa’a “kaito na biyu ya shige; kuma ga shi, kaito na uku yana zuwa da sauri.” Musulunci shi ne ƙaho na bakwai da kuma kaito na uku wanda yake zuwa a “sa’ar” “girgizar ƙasa” ta dokar Lahadi.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.

Sai suka ji wata babbar murya daga sama tana ce musu, Ku hau nan. Sai suka hau zuwa sama cikin gajimare; maƙiyansu kuwa suka gan su. A wannan sa’a kuwa aka yi babbar girgizar ƙasa, kuma kashi na goma na birnin ya faɗi, kuma a cikin girgizar ƙasar aka kashe mutane dubu bakwai; saura kuwa suka firgita, suka kuma ba da ɗaukaka ga Allah na sama. Kaiton na biyu ya shuɗe; ga shi, kaiton na uku yana zuwa da sauri. Sai mala’ika na bakwai ya busa ƙaho; sai aka ji manyan muryoyi a sama suna cewa, Mulkokin wannan duniya sun zama mulkokin Ubangijinmu, da na Kristinsa; shi kuma zai yi mulki har abada abadin. Sai dattawa ashirin da huɗu, waɗanda suke zaune a gaban Allah a kan kujerunsu, suka fāɗi rubda ciki, suka yi wa Allah sujada, suna cewa, Muna yi maka godiya, Ya Ubangiji Allah Maɗaukaki, wanda kake, wanda ka kasance, wanda kuma kake zuwa; domin ka ɗauki babban ikonka, ka kuma yi mulki. Al’ummai kuma suka yi fushi, fushinka kuwa ya zo, da lokacin matattu, domin a yi musu shari’a, kuma domin ka ba bayinka annabawa lada, da tsarkaka, da masu tsoron sunanka, ƙanana da manya; kuma ka hallaka waɗanda suke hallaka duniya. Sai aka buɗe haikalin Allah a sama, aka kuma ga akwatin alkawarinsa a cikin haikalinsa: sai aka yi walƙiyoyi, da muryoyi, da tsawa-tsawa, da girgizar ƙasa, da ƙanƙarar ƙanƙara mai yawa. Ru’ya ta Yohanna 11:12–19.

The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”

Shaidun biyu sun hau zuwa sama cikin wani gajimare, wanda a ma’anar annabci yake wakiltar wata ƙungiyar mala’iku. Kamar yadda aka riga aka kawo daga waɗannan talifofi kuma kamar yadda yake a cikin Teburan Habakkuk, ’Yar’uwa White ta bayyana cewa sa’ad da saƙonnin ɗaiɗaiku da aka wakilta a matsayin mala’ika na fari, na biyu, da na uku suka iso cikin tarihin annabci, ana siffanta su a matsayin mala’iku guda-guda; amma saƙon Kiran Tsakar Dare ana wakiltarsa da mala’iku masu yawa. Ana ɗaga shaidun biyu zuwa sama yayin da suke shelar saƙon Kiran Tsakar Dare ta wurin rundunar mala’iku, ta haka ne ake ɗaukarsu zuwa sama “cikin wani gajimare.”

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“A kusa da ƙarshen saƙon mala’ika na biyu, na ga wani babban haske daga sama yana haskakawa a kan mutanen Allah. Hasken wannan haske ya zama kamar mai haske kamar rana. Kuma na ji muryoyin mala’iku suna kira, ‘Ga Ango yana zuwa; ku fito ku tarye Shi!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

“Wannan ne kukan tsakar dare, wanda zai ba saƙon mala’ika na biyu ƙarfi. An aiko mala’iku daga sama domin su tayar da tsarkaka masu karaya zuciya kuma su shirya su domin babban aikin da yake gabansu. Ba mutane mafi hazaka ba ne suka fara karɓar wannan saƙo. An aiko mala’iku zuwa ga masu tawali’u, masu ibada, kuma suka matsa musu su ɗaga kukan nan, ‘Ga Ango yana zuwa; ku fita ku tarye Shi!’ Waɗanda aka damƙa musu wannan kuka suka yi gaggawa, kuma cikin ikon Ruhu Mai Tsarki suka shelanta saƙon, suka kuma tayar da ’yan’uwansu masu karaya zuciya. Wannan aiki bai tsaya a kan hikima da ilimin mutane ba, sai dai a kan ikon Allah, kuma tsarkakansa da suka ji kukan ba su iya tsayawa masa ba. Mafi ruhaniya ne suka fara karɓar wannan saƙo, kuma waɗanda a dā suka kasance masu jagoranci a cikin aikin su ne na ƙarshe suka karɓa, suka kuma taimaka wajen ƙara ƙarfi ga kukan nan, ‘Ga Ango yana zuwa; ku fita ku tarye Shi!’” Early Writings, 238.

In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.

A cikin sa’ar girgizar ƙasar, wadda take hallaka kashi ɗaya cikin goma na birnin, an kashe mutane dubu bakwai. Girgizar ƙasar ita ce dokar Lahadi a cikin Tarayyar Amurka. Birni kuwa mulki ne a annabci, kuma Tarayyar Amurka ita ce kashi ɗaya cikin goma na mulkin sarakuna goma na Ru’ya ta Yohanna 17. Ana tumɓuke Tarayyar Amurka a girgizar dokar Lahadi, kuma ta daina zama mulki na shida na annabcin Littafi Mai Tsarki; sa’an nan kuma ta koma babban sarki na farko cikin sarakuna goman, wato mulki na bakwai na annabcin Littafi Mai Tsarki, waɗanda za su yarda su ba da mulkinsu ga papanci, wadda ita ce ta takwas, mai fitowa daga cikin bakwai ɗin.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

Kuma ƙahonin goma da ka gani sarakuna goma ne, waɗanda har yanzu ba su karɓi mulki ba; amma suna karɓar iko a matsayin sarakuna awa ɗaya tare da dabbar. Waɗannan suna da nufi ɗaya, kuma za su ba dabbar ikonsu da ƙarfinsu. Waɗannan za su yi yaƙi da Ɗan Rago, kuma Ɗan Rago zai rinjaye su: gama shi Ubangijin iyayengiji ne, Sarkin sarakuna kuma; waɗanda kuma suke tare da shi an kiraye su, an zaɓe su, kuma masu aminci ne. Sai ya ce mini, Ruwan da ka gani, inda karuwar take zaune, su ne jama’u, da taro mai yawa, da al’ummai, da harsuna. Kuma ƙahonin goma da ka gani a kan dabbar, waɗannan za su ƙi karuwar, su mai da ita kufai kuma tsirara, su ci namanta, su ƙone ta da wuta. Gama Allah ya sa a zukatansu su cika nufinsa, su zama masu ra’ayi ɗaya, su ba dabbar mulkinsu, har sai an cika maganganun Allah. Kuma matar da ka gani ita ce babban birnin nan, wanda yake mulki a kan sarakunan duniya. Ru’ya ta Yohanna 17:12–18.

The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.

Sarakuna goma na Majalisar Ɗinkin Duniya suna “yarda” su “ba dabbar mulkinsu” na dukan duniya.” Suna da “zuciya ɗaya,” kamar yadda suka “shawarta tare da amincewa ɗaya,” a Zabura tamanin da uku. Ahab shi ne sarkin kabilu goma, wanda ya yi haramtacciyar dangantakar zina da karuwar Taya a Ishaya ashirin da uku. Haramtacciyar dangantakar Ahab da Jezebel ta kasance alama ce ta haramtacciyar dangantakar Hirudus da Hirudiya a zamanin Iliya, wanda aka wakilta a matsayin Yohanna Mai Baftisma. Hirudus wakili ne na Daular Roma, wadda, a Daniyel bakwai, Daular Roma ta ƙunshi ƙahoni goma. An yi wa ƙahonin goma alama ta mulkin Ahab na kabilu goma, kuma su biyun suna ba da shaida ga sarakuna goma na Majalisar Ɗinkin Duniya. Da yake Ahab da Hirudus suna wakiltar gwamnati a cikin waɗannan haramtattun dangantaka, aikinsu shi ne su aiwatar da tsananta wa ’yan bidi’a domin karuwar Taya, wadda take rera waƙoƙinta a ƙarshen alamar shekaru saba’in.

“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

“Sarakuna da masu mulki da gwamnoni sun ɗora wa kansu alamar maƙiyin Kristi, kuma an kwatanta su da macijin nan wanda yake tafiya ya yi yaƙi da tsarkaka—wato, da waɗanda suke kiyaye dokokin Allah kuma suke da bangaskiyar Yesu.” Testimonies to Ministers, 38.

At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.

A dokar Lahadi, dabbar ƙasa ta daina mulki a matsayin masarauta ta shida ta annabcin Littafi Mai Tsarki, domin ta riga ta yi fasikanci da Jezebel, sa’an nan kuma ta karɓi jagorancin Majalisar Ɗinkin Duniya. Daga nan sai ta tilasta wa dukan duniya ta kafa siffar dabbar a faɗin duniya baki ɗaya, kamar yadda suka riga suka aikata a dokar Lahadi a ƙasarsu.

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.

Kuma yana ruɗar waɗanda suke zaune a duniya ta wurin waɗancan mu’ujizai waɗanda aka ba shi iko ya yi a gaban dabbar; yana gaya wa waɗanda suke zaune a duniya cewa su yi wa dabbar gunki, wadda ta sami rauni ta wurin takobi, amma ta rayu. Kuma aka ba shi iko ya ba gunki na dabbar rai, domin gunki na dabbar ya yi magana, kuma ya sa a kashe duk waɗanda ba za su bauta wa gunki na dabbar ba. Kuma yana sa kowa, ƙanana da manya, mawadata da matalauta, ’yantattu da bayi, su karɓi alama a hannunsu na dama, ko a goshinsu: kuma kada wani mutum ya iya saya ko ya sayar, sai wanda yake da alamar, ko sunan dabbar, ko lambar sunanta. Ru’ya ta Yohanna 13:14–17.

Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.

Ahab, Hirudus, sarakuna goma na Daular Roma da sarakuna goma na Majalisar Ɗinkin Duniya suna wakiltar macijin da yake tafiya ya yi yaƙi da tsarkaka, gama ko yaushe saurayin Jezebel ne yake aiwatar da tsananta wa waɗanda Jezebel take rarrabe su a matsayin ’yan bidi’a.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Saboda haka, yayinda macijin nan, da farko, yake wakiltar Shaiɗan, a ma’ana ta biyu kuma, alama ce ta Roma arna.” The Great Controversy, 439.

At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.

A lokacin girgizar ƙasar dokar Lahadi akwai mutane “dubu bakwai” da ake “kashewa.” A cikin Daniyel sura ta goma sha ɗaya da aya ta arba’in da ɗaya, “da yawa ana tumbuke su.” Waɗanda ake tumbukewa sa’ad da dokar Lahadi ta zo, su ne ’yan Adventist na Rana ta Bakwai na Laodikiya waɗanda ba su shirya domin rikicin ba. Adadin “dubu bakwai” yana wakiltar ragowar mutanen Allah. Allah ya gaya wa Iliya, a lokacin rikicin Dutsen Karmel, wanda yake wakiltar rikicin dokar Lahadi, cewa akwai “dubu bakwai a Isra’ila” waɗanda ba su durƙusa gwiwa ga Ba’al ba. Manzo Bulus ya yi sharhi a kan wannan.

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.

To, ina cewa, Allah ya ƙi mutanensa ne? Hakan ba zai taba yiwuwa ba. Gama ni ma Ba’isra’ile ne, daga zuriyar Ibrahim, daga kabilar Biliyaminu. Allah bai ƙi mutanensa waɗanda ya riga ya sani ba. Ashe, ba ku san abin da Nassi ya faɗa game da Iliya ba? yadda yake roƙon Allah a kan Isra’ila, yana cewa, Ya Ubangiji, sun kashe annabawanka, sun rushe bagadanka; ni kaɗai ne na rage, kuma suna neman raina. Amma mene ne amsar Allah ta ce masa? Na rage wa kaina mutum dubu bakwai, waɗanda ba su durƙusa gwiwa ga siffar Ba’al ba. Haka nan ma a wannan lokaci na yanzu akwai saura bisa ga zaɓen alheri. Romawa 11:1–5.

The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.

Kalmomin nan “dubu bakwai” suna wakiltar ragowar mutanen Allah, amma dole ne a yi la’akari da mahallin da aka bayyana su a cikinsa ta alama. Mutanen da girgizar ƙasa ta kifar a lokacin dokar Lahadi su ne ragowar marasa aminci daga cikin Seventh-day Adventists waɗanda a can kuma a lokacin, an kai su bauta ta hannun Babila ta ruhaniya ta zamani. A cikin tarihin annabci na tsohuwar Isra’ila ta zahiri, sa’ad da Babila ta hallaka Urushalima a karo na biyu cikin sau uku, akwai ragowar “dubu bakwai” na “jarumai” maza “na ƙasar” da aka kai bauta.

And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.

Sa’an nan ya kwashe Jehoiyakin zuwa Babila, tare da uwar sarki, da matan sarki, da hafsoshinsa, da manyan ƙasar; waɗannan ne ya kai bauta daga Urushalima zuwa Babila. Dukan jarumai maza kuwa, su dubu bakwai, da masu sana’a, da maƙera su dubu ɗaya, dukansu masu ƙarfi ne, ƙwararru kuma ga yaƙi; su ma sarkin Babila ya kai su bauta zuwa Babila. Sai sarkin Babila ya naɗa Mattaniya, ɗan’uwan ubansa, ya zama sarki a maimakonsa, ya kuma canja sunansa ya zama Zedekiya. 2 Sarakuna 24:15–17.

Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!

Da zarar aka rushe manyan mazan Urushalima a girgizar ƙasa ta dokar Lahadi, “kaito na uku yana zuwa da sauri. Kuma mala’ika na bakwai ya busa ƙaho.” Kaito na uku shi ne ƙaho na bakwai wanda mala’ika na bakwai yake busawa. A cikin “sa’a” ta “girgizar ƙasa” ta dokar Lahadi—Musulunci yana kai hari!

One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.

Ɗaya daga cikin manyan siffofin Musulunci a cikin bala’i na fari da na biyu, shi ne gaskiyar tarihi cewa salon yaƙinsu ya bambanta da hanyoyin yaƙi na gama-gari da aka aiwatar a cikin tarihin da suka cika aikinsu na annabci a ciki. Salon yaƙinsu shi ne kai farmaki ba zato ba tsammani kuma cikin rashin sa ran zuwansa. Kalmar “assassin” ta samo asali ne daga ayyukan mayaƙan Musulunci a wannan lokacin tarihi. Hare-harensu sun kasance kamar na mayaƙan Kamikaze na Japan a Yaƙin Duniya na Biyu. Mayaƙan Musulunci sun yi tsammanin mutuwa sa’ad da suka kashe wanda suka sa wa gaba. Saboda wannan dalili, wata al’ada ta gama-gari a wajen mayaƙan ita ce su shirya wa mutuwa ta wurin buguwa da hashish kafin farmakinsu, domin taimakawa wajen danne tsoron mutuwa. Sa’ad da suka kai wa waɗanda suka zama waɗanda aka yi niyya hari, hakan yana zuwa ne ba zato ba tsammani kuma cikin rashin sa ran zuwansa, kuma dogaronsu ga hashish domin samun yanayin tunanin da ake so, haɗe da harin asiri, shi ne ya kafa tushen asalin kalmar “assassin” ta fuskar ilimin asalin kalmomi, saboda alaƙarta da kalmar hashish.

The third woe and the seventh trumpet “cometh quickly.”

Bala’i na uku da ƙaho na bakwai “na zuwa da sauri.”

Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.

Haka nan kuma, a ranar 22 ga Oktoba, 1844, manzon alkawari ya zo “ba zato” zuwa Haikalinsa. Sister White ta bayyana wannan “zuwar ba zato” ta manzon alkawari, tana nuna cewa zuwansa ya kasance “wanda ba a zata ba.” Saboda haka, dukkan “zuwowi” huɗu da suka cika a ranar 22 ga Oktoba, 1844, sun kasance ba a zata ba kuma na ba zato.

“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 Daniyel 8:14; zuwan Ɗan mutum zuwa wurin Mai Madawwami, kamar yadda aka gabatar a Daniyel 7:13; da kuma zuwan Ubangiji zuwa haikalinsa, kamar yadda Malaki ya annabta, duk bayanai ne game da abu guda ɗaya; kuma haka nan an wakilta wannan ta zuwan ango zuwa bikin aure, kamar yadda Almasihu ya bayyana a misalin budurwai goma, a Matiyu 25.” The Great Controversy, 426.

The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.

An maimaita misalin budurwai goma har zuwa ga ainihin harafi; sabili da haka, dukan “zuwowa” huɗu da suka cika a ranar 22 ga Oktoba, 1844, za su sake cika har zuwa ga ainihin harafi a girgizar ƙasa wadda ita ce dokar Lahadi. Da take sharhi a kan misalin budurwai, Sister White ta ƙara ga shaidar da ke bayyana bazata da rashin tsammani da aka wakilta a girgizar ƙasa ta dokar Lahadi, wadda ita ce cikakkiyar cikar Kiran Tsakar Dare.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Ana bayyana hali ta wurin rikici. Sa’ad da murya mai ƙwazo ta yi shela da tsakar dare, ‘Ga angon nan yana zuwa; ku fita ku tarye shi,’ budurwai masu barci suka farka daga barcinsu, sai aka ga waɗanda suka yi shiri domin wannan al’amari. An kama ɓangarorin biyu ba shiri, amma ɗaya ya kasance a shirye domin wannan gaggawa, ɗayan kuwa aka same shi ba tare da wani shiri ba. Ana bayyana hali ta wurin yanayi. Gaggawa-gaggawa suna fito da ainihin ƙarfen hali. Wata masifa ta bazata kuma wadda ba a zata ba, baƙin ciki na rashin wani, ko wani rikici, wata cuta ko azaba da ba a zata ba, wani abu da yake kawo rai fuska da fuska da mutuwa, zai fito da ainihin abin da ke ciki na hali. Za a bayyana ko akwai bangaskiya ta gaske cikin alkawuran Kalmar Allah ko babu. Za a bayyana ko rai yana samun ɗorewa ta wurin alheri, ko akwai mai a cikin tulu tare da fitilar.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“Lokutan gwaji suna zuwa ga kowa. Ta yaya muke tafiyar da kanmu a ƙarƙashin gwaji da tabbatarwar Allah? Shin fitilunmu suna mutuwa? ko kuwa har yanzu muna ci gaba da kunna su? Shin muna a shirye domin kowane irin gaggawa ta wurin dangantakarmu da Shi wanda yake cike da alheri da gaskiya? Budurwai biyar masu hikima ba su iya ba wa budurwai biyar marasa hikima halinsu ba. Dole ne a gina hali ta wurinmu a matsayin ɗaiɗaikun mutane.” Review and Herald, October 17, 1895.

At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!

A girgizar ƙasar dokar Lahadi, Amurka ta daina kasancewa mulki na shida na annabcin Littafi Mai Tsarki. Ragowar Adventistocin Laodiceya dubu bakwai waɗanda ba su shirya domin rikicin ba, za su bayyana hali da aka shirya domin alamar dabbar. Sa’an nan Musulunci zai zo ba zato ba tsammani kuma ba a yi tsammaninsa ba, gama “masifa ta uku tana zuwa da sauri” yayin da “mala’ika na bakwai” yake busa ƙaho!

The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.

Sa’an nan an sake maimaita waɗannan “zuwowa” huɗu waɗanda dukkansu suka cika a ranar 22 ga Oktoba, 1844. Zuwowa ta fari ta nuna buɗewar shari’a, cikin cikar Daniyel takwas aya ta goma sha huɗu. Ta tabbatar da saƙon mala’ika na fari wanda ya yi shelar cewa “sa’a” ta shari’arsa ta zo. Wannan cika yana wakiltar “sa’a” ta girgizar ƙasa, wadda take farawa da dokar Lahadi, kuma ita ce “sa’a” da Musulunci yake kawo “shari’arsa” a kan Amurka saboda zartar da dokar Lahadi.

The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.

Manzon alkawari a Malachi sura ta uku ya zo ba zato ba tsammani zuwa haikalin da Ya gina cikin shekaru arba’in da shida daga 1798 zuwa 1844, domin ya shiga alkawari tare da “Lawiyawa” na tarihin Millerite. A girgizar ƙasar dokar Lahadi, manzon alkawari ya zo ba zato ba tsammani domin ya shiga cikin haikalin ƙasusuwan busassu na matattu da aka ta da, domin ya shiga alkawari tare da “Lawiyawa” na tarihin dubu ɗari da arba’in da huɗu.

At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”

A girgizar ƙasar dokar Lahadi, Ɗan Mutum yana zuwa wurin Uba domin ya karɓi mulki, a cikar Daniel bakwai aya ta goma sha uku, kamar yadda ya yi a ranar 22 ga Oktoba, 1844, gama a “sa’ar” girgizar ƙasar akwai “muryoyi a sama,” waɗanda suke shelar cewa, “mulkokin wannan duniya sun zama mulkokin Ubangijinmu, da na Kristinsa; kuma zai yi mulki har abada abadin. Kuma dattawa ashirin da huɗu, waɗanda suke zaune a gaban Allah a kan kujerunsu, suka fāɗi rubda ciki, suka yi wa Allah sujada, suna cewa, Muna gode maka, ya Ubangiji Allah Maɗaukaki, wanda yake, wanda ya kasance, wanda kuma mai zuwa ne; domin ka ɗauki babban ikonka zuwa gare ka, ka kuma yi mulki.”

In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”

A cikin sa’ar girgizar ƙasa, sa’ad da hukuncinsa ya zo, kuma shaidun biyu waɗanda a baya aka ta da su daga kan titin inda aka kashe su suka miƙe tsaye. Sa’an nan kuma, kamar runduna mai ƙarfi, aka ɗaga su zuwa sama, yayin da ragowar Laodicean Adventist dubu bakwai suka rushe. A nan take kuwa an raba alkama mai hikima da zawan banza marasa hikima. Sa’an nan Kristi ya karɓi mulkinsa, ƙaho na bakwai kuma ya busa, wanda shi ne masifa ta uku kuma, wadda take iso kwatsam ba tare da zato ba, sa’an nan kuma “al’ummai” suka “yi fushi, fushinka kuma ya zo.”

The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.

Tayar da al’ummai zuwa fushi shi ne rawar annabci ta Musulunci, kuma yana farawa a sa’ar girgizar ƙasa, yana ci gaba har zuwa ƙarshen lokacin jarrabawar ɗan adam da annoba bakwai na ƙarshe, waɗanda aka gabatar da su cikin kalmomin nan, “fushinka ya zo.” Tsakanin dokar Lahadi a Amurka da ƙarshen lokacin jarrabawa, inda aka bayyana fushin Allah cikin annoba bakwai na ƙarshe—bala’i na uku, alamar Musulunci; ƙaho na bakwai, alamar Musulunci; da tayar da al’ummai zuwa fushi, alamar Musulunci;—akwai shaidu uku na alama da ke nuna cewa saƙon Kukan Tsakar Dare cika ne na zuwan Musulunci a dokar Lahadi.

As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.

Kamar yadda ya kasance da motsin Millerite a farko, saƙon Kukan Tsakar Dare gyara ne na annabcin da ya gaza. A tarihin Millerite, gazawar ta shafi aukuwa da aka annabta za ta faru. A tarihin Millerite a farkonsa, Filadelfiyawa sun gabatar da annabcin da ya gaza nasara, domin Allah ya riƙe hannunsa a kan kuskure da ke cikin jadawalin 1843.

In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.

A cikin motsin Laodicea a ƙarshen Future for America, Allah bai taɓa sa hannunsa a kan kuskuren ba. Hannuwan mutane ne suka rufe gaskiyar cewa ba za a ƙara amfani da lokaci a cikin aikace-aikacen annabci ba. Hannuwan mutane suna wakiltar ayyukan mutane.

In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.

A cikin motsi na ƙarshe na mutum ɗari da arba’in da huɗu dubu, kuskuren da ya shafi amfani da lokaci zunubi ne, gama ba za a ƙara yin amfani da aikace-aikacen lokacin annabci ba. An siffanta wannan aikatawar zunubi ta amfani da lokaci ta wurin Musa sa’ad da ya yi watsi da umarnin Allah na yi wa ɗansa kaciya, kuma an kuma siffanta ta ta wurin Uzza sa’ad da ya yi watsi da umarnin Allah cewa firistoci kaɗai ne za su taɓa akwatin alkawari. Ba nufin Ubangiji ba ne a aikata ɗaya daga cikin waɗannan zunubai na aikatawa ko na ƙin aikatawa ta wurin mutanen Allah. Zunubi yana da ma’ana guda ɗaya kawai, wato karya doka. Musa ya karya dokar Allah game da kaciya, Uzza ya karya dokar Allah game da Wuri Mai Tsarki, kuma wannan motsi ya karya dokar annabcin Allah. An mai da Isra’ila ta dā masu riƙon amana na dokar Allah, haka nan kuma aka mai da motsin Advent a farkonsa da ƙarshensa masu riƙon amana na gaskiyar annabcin Allah.

In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.

A cikin tsananin damuwarta, Zipporah nan da nan ta aiwatar da aikin kaciya ga ɗansu da kanta, ta haka tana wakiltar tuban da waɗanda suka shiga cikin wannan motsi ya kamata su bayyana ba tare da ɓata lokaci ba saboda zunubin sakaci na barin a haɗa amfani da lokaci da saƙon. Haka kuma, Dawuda ya nuna tsananin tuba saboda aikin Uzza. Don motsin ya yi gardama cewa amfani da lokaci a cikin annabcin 18 ga Yuli, 2020, ta wata hanya daidai ne, ko kuma cewa ko ta yaya nufin Allah ne, daidai yake da yin gardama cewa Musa da Zipporah ba lalle ne su kiyaye bayyanannun umarnan Allah ba da gaske, kuma cewa Allah bai damu ainihin ko Uzza ya taɓa akwatin alkawari ba. 18 ga Yuli, 2020 annabci ne na ƙarya, kuma ɓangaren da ya kasance na ƙarya shi ne ɓangaren lokaci.

These truths will be explored further in the next article.

Za a ƙara bincika waɗannan gaskiyoyi a maƙala ta gaba.

“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

“Ubangiji ya nuna mini cewa saƙon mala’ika na uku dole ne ya tafi, a kuma yi shelar sa ga ’ya’yan Ubangiji da suka watse, kuma bai kamata a ɗaure shi ga lokaci ba; gama lokaci ba zai ƙara zama gwaji ba har abada. Na ga cewa waɗansu suna shiga wani irin motsin rai na ƙarya da yake tasowa daga wa’azin lokaci; cewa saƙon mala’ika na uku ya fi lokaci ƙarfi. Na ga cewa wannan saƙo zai iya tsayawa a kan tushensa na kansa, kuma ba ya bukatar lokaci ya ƙarfafa shi, kuma zai tafi cikin iko mai girma, ya kuma aikata aikinsa, kuma za a gajarta shi cikin adalci.” Experience and Views, 48.