The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Saƙon Kukan Tsakar Dare a farkon sa ya ƙare ne a lokacin buɗewar shari’ar bincike, kuma saƙon Kukan Tsakar Dare yana ƙarewa ne a lokacin buɗewar shari’ar zartarwa. Bala’i na uku na Musulunci yana kawo hukunci a kan Amurka saboda kafa dokar Lahadi, kuma yana wakiltar hukunci mai ci gaba da ƙaruwa a kan dukan duniya saboda amincewarsu da nasu dokar Lahadi ƙarƙashin matsin ikon farar hula mai tsanantawa, wanda sarakuna goma suka wakilta, waɗanda suka yi fasikanci da Jezebel, karuwar Taya.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Sa’ad da Amurka, ƙasar ’yancin addini, za ta haɗa kai da Paparoma wajen tilasta wa lamiri da kuma tursasa mutane su girmama Asabar ta ƙarya, mutanen kowace ƙasa a faɗin duniya za a jagorance su su bi misalinta.” Testimonies, juzu’i na 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Sa’an nan gwagwarmayar dokar Lahadi ta babban rigima za ta shiga sosai. A sa’an nan Shaiɗan zai bayyana yana kwaikwayon Almasihu.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ta wurin dokar da za ta tilasta kafa Paparoma cikin saɓawa ga dokar Allah, al’ummarmu za ta yanke kanta gaba ɗaya daga adalci. Sa’ad da Furotestantanci zai miƙa hannunsa ta ƙetaren ratar domin ya kama hannun ikon Romawa, sa’ad da zai miƙa ta ƙetaren ramin zurfi domin ya haɗa hannu da Ruhaniya, sa’ad da kuma, a ƙarƙashin tasirin wannan haɗin kai mai ninki uku, ƙasarmu za ta ƙi kowane ƙa’ida na Kundin Tsarinta a matsayinta na gwamnati mai Furotesta da jamhuriya, kuma za ta tanadi hanyoyi domin yaɗuwar ƙarya da ruɗin papanci, to, a sa’an nan za mu sani cewa lokaci ya yi da Shaiɗan zai yi aikinsa mai banmamaki, kuma cewa ƙarshe ya kusa.” Testimonies, juzu’i na 5, 451.
National apostasy is followed by national ruin.
Ridda ta ƙasa gaba ɗaya tana biyo bayan hallakar ƙasa gaba ɗaya.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Mutanen Tarayyar Amurka sun kasance jama’a da aka yi wa tagomashi; amma sa’ad da suka taƙaita ’yancin addini, suka yi watsi da Protestantism, kuma suka ba Katolika goyon baya, ma’aunin laifinsu zai cika, kuma za a rubuta ‘ridda ta ƙasa’ a cikin littattafan sama. Sakamakon wannan ridda kuwa zai zama halakar ƙasa.” Review and Herald, Mayu 2, 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Adventistocin Laodiceya marasa hikima suna haɗa hannu da ikon papanci, kuma ana rinjayar su, alhali kuwa sauran garken Almasihu da har yanzu yake cikin Babila yana tserewa daga hannun papanci.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Shi ma zai shiga cikin ƙasar mai ɗaukaka, kuma ƙasashe da yawa za su ruftu: amma waɗannan za su tsere daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Daniyel 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Musulunci ya kai wa Amurka hari ba zato ba tsammani, yayin da ƙaho na bakwai ya kawo annobar hukunci saboda zartar da dokar Lahadi.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Sai na duba, na kuwa ji wani mala’ika yana tashi a tsakiyar sama, yana cewa da babbar murya, Kaito, kaito, kaito ga mazaunan duniya saboda sauran sautunan ƙahonin mala’iku uku waɗanda har yanzu ba su busa ba! Ru’ya ta Yohanna 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Sa’an nan Yahaya ya kwatanta tutar da ke wakiltar shaidu biyun nan a Ru’ya ta Yohanna sura ta goma sha ɗaya a Ru’ya ta Yohanna sura ta goma sha biyu a matsayin mace sanye da rana, kuma an kwatanta ta a annabce da alamar farkon da ƙarshen.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Sai wani babban abin al’ajabi ya bayyana a sama; wata mace sanye da rana, wata kuma tana ƙarƙashin ƙafafunta, kuma a kan ta akwai rawanin taurari goma sha biyu. Ita kuma tana da ciki, sai ta yi kuka, tana cikin naƙudar haihuwa, tana shan azabar haihuwa. Sai kuma wani abin al’ajabi ya bayyana a sama; ga shi kuwa, wani babban macijin nan ja, yana da kawuna bakwai da ƙahoni goma, kuma a kan kawunansa akwai rawanai bakwai. Wutsiyarsa kuma ta ja sulusin taurarin sama, ta kuwa jefar da su zuwa duniya. Kuma macijin ya tsaya a gaban macen da take dab da haihuwa, domin ya cinye ɗanta da zarar ta haife shi. Sai ta haifi ɗa namiji, wanda zai yi mulkin dukan al’ummai da sandar ƙarfe; aka kuwa ɗauke ɗanta zuwa wurin Allah, da kuma zuwa ga kursiyinsa. Ru’ya ta Yohanna 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Tana tsaye a kan wata, kuma an suturta ta da rana. Wata hasken rana ne da yake mayarwa, sabili da haka a annabce yana wakiltar rana. Taurari goma sha biyu da ke cikin rawaninta suna wakiltar kabilu goma sha biyu na Isra’ila ta dā a farkon Isra’ila ta dā, waɗanda suke alamta almajirai goma sha biyu a ƙarshen Isra’ila ta dā. Taurari goma sha biyu waɗanda su ne almajirai goma sha biyu a ƙarshen Isra’ila ta dā, su ne kuma manzanni goma sha biyu a farkon Isra’ila ta zamani. Saboda haka suna alamta dubu ɗari da arba’in da huɗu a ƙarshen Isra’ila ta zamani, waɗanda almajirai ne kuma manzanni. A farkon wannan tarihin inda almajiran suke wakiltar duka ƙarshen Isra’ila ta dā kuma manzannin farkon Isra’ila ta zamani, matar wadda ita ce ikkilisiya, tana da juna biyu da Almasihu. Shi ne “ɗan namiji” wanda za a ɗauke shi zuwa wurin Allah bayan mutuwarsa da tashinsa daga matattu.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Saboda haka, matar kuma tana wakiltar haihuwar dubu ɗari da arba’in da huɗu, waɗanda su ma suke hawa zuwa sama bayan an tashe su daga kwarin mutuwa. Da zarar sun kasance cikin sama, ita ma za ta kuma haifi wani ɗa, wanda yake wakiltar sauran garken da ke fitowa daga Babila a lokacin dokar Lahadi.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Kafin ta sha naƙuda, ta haihu; kafin azabarta ta zo, ta haifi ɗa namiji. Wa ya taɓa jin irin wannan abu? wa ya taɓa ganin abubuwa irin waɗannan? Za a sa ƙasa ta haihu a rana ɗaya ne? ko kuwa za a haifi al’umma gaba ɗaya a lokaci ɗaya ne? gama da zarar Sihiyona ta sha naƙuda, sai ta haifi ’ya’yanta. Zan kai ga haihuwa, in kuma hana haihuwa? in ji Ubangiji. Zan sa a haihu, in kuma rufe mahaifa? in ji Allahnki. Ishaya 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
A zamanin mulkin dabbar ƙasa, ana haifar da wata al’umma nan take. Wannan al’ummar ita ce mutum ɗari da dubu arba’in da huɗu, gama su ne waɗanda suke nuna halin Kristi da cikakkiyar kamala. Su ne waɗanda Yesu, “ɗan namiji,” ya wakilta a alama. Su ne “ɗan namiji” na Ishaya, wanda ake haifa kafin mace ta shiga naƙuda. Matattun ƙasusuwan busassu waɗanda duniya ta yi murna a kansu sa’ad da dabbar da ta fito daga ramin marar iyaka ta kashe su, za a ta’azantar da su a Urushalima, sa’an nan kuma za su yi murna tare da macen da ta haifi “ɗan namiji.” Ana haifar da su kafin ta sha naƙuda, sa’an nan kuma ta sha naƙuda ta kuma haifi sauran “’ya’yanta,” yayinda Al’ummai a sa’an nan suke amsawa ga saƙon mala’ika na uku kamar kogi mai gudana, yayin da saƙon yake mamaye ƙasar kamar igiyar ruwa mai ƙarfi. Ana haifar da su a cikin babban rikici, wanda yake wakiltar naƙudarta. Macen Wahayi sura ta goma sha biyu, a zahiri, tana da tagwaye. Na farkon haihuwa su ne mutum ɗari da dubu arba’in da huɗu waɗanda aka bayyana a matsayin nunan fari, Al’ummai kuwa a matsayin babban tattarwar girbin lokacin rani.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Ku yi farin ciki tare da Urushalima, ku kuma yi murna da ita, dukanku masu ƙaunarta; ku yi murna ƙwarai tare da ita, dukanku masu makoki dominta. Domin ku sha nonon ta, ku ƙoshi da nonon ta’aziyyarta; domin ku tsotsa sosai, ku kuma yi daɗi da yalwar ɗaukakarta. Gama haka Ubangiji ya ce, Ga shi, zan shimfiɗa mata salama kamar kogi, da ɗaukakar al’ummai kamar rafin da ke gudu; sa’an nan za ku sha nono, za a ɗauke ku a gefenta, a kuma yi muku rawa a bisa guiwoyinta. Kamar yadda uwa kan ta’azantar da ɗanta, haka zan ta’azantar da ku; kuma za a yi muku ta’aziyya a Urushalima. Sa’ad da kuka ga wannan, zuciyarku za ta yi farin ciki, ƙasusuwanku kuma za su yi ƙarfi kamar ciyawa; za a kuma san hannun Ubangiji ga bayinsa, da fushinsa ga maƙiyansa. Ishaya 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Waɗanda suke “makoki” domin Urushalima su ne waɗanda suke nishi da kuka saboda abubuwan banƙyama da ake aikatawa a cikinta, kuma waɗanda aka riga aka sa musu hatimi ne; ana kuma sa musu hatimin ne tun kafin dokar Lahadi. Yanzu muna cikin “aikin rufewa domin ikilisiya,” wato lokuta na ƙarshe na sa wa ɗari da dubu arba’in da huɗu hatimi.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Mutanen Allah na gaskiya, waɗanda suke da ruhun aikin Ubangiji da ceton rayuka a zuciyarsu, za su riƙa kallon zunubi kullum cikin ainihin halinsa na zunubi. A kowane lokaci za su kasance a gefen aminci da mu’amala kai tsaye game da zunuban da suke saurin yi wa mutanen Allah kwantan bauna. Musamman ma a aikin ƙarshe domin ikkilisiya, a lokacin hatimi na mutum dubu ɗari da arba’in da huɗu waɗanda za su tsaya marasa aibi a gaban kursiyin Allah, za su fi jin daɗaɗɗen baƙin cikin laifuffukan mutanen Allah masu ikirari. An bayyana wannan da ƙarfi ta wurin misalin annabin game da aikin ƙarshe ƙarƙashin siffar mazan da kowannensu yake da makamin kisa a hannunsa. Wani mutum a cikinsu kuwa yana sanye da lilin, da ƙwanƙolin tawadar marubuci a gefensa. ‘Sai Ubangiji ya ce masa, Ka ratsa ta tsakiyar birnin, ta tsakiyar Urushalima, ka kuma sa alama a goshin mutanen da suke nishi suna kuka saboda dukan abubuwan banƙyama da ake yi a tsakiyarta.’” Testimonies, juzu’i na 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Waɗanda suke “nishi suna kuka” ana sa musu hatimi kafin mala’ikun hallaka masu makaman kisa su bi ta cikin ikkilisiya, wadda aka wakilta a matsayin Urushalima.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
“Umurnin kuwa shi ne: ‘Ka bi ta tsakiyar birnin, ka bi ta tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi, suna kuka saboda dukan ƙazantattun abubuwan banƙyama da ake aikatawa a tsakiyarta.’ Waɗannan masu nishi da kuka sun kasance suna shelanta kalmomin rai; sun tsauta, sun ba da shawara, sun kuma roƙa. Waɗansu da suke ta rena Allah suka tuba, suka kuma ƙasƙantar da zukatansu a gabansa. Amma ɗaukakar Ubangiji ta riga ta bar Isra’ila; ko da yake da yawa har yanzu suna ci gaba da riƙe siffofin addini, ikonsa da kasancewarsa ba su nan.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“A cikin lokacin da fushinsa zai fita cikin shari’o’i, waɗannan mabiyansa na Kristi masu tawali’u da sadaukarwa za a bambanta su daga sauran duniya ta wurin azabar rayukansu, wadda ake bayyana ta cikin makoki da kuka, tsawatarwa da gargaɗi. Yayin da waɗansu kuma suke ƙoƙarin rufe muguntar da take akwai da mayafi, suna kuma ba da uzuri ga babban sharri da ya bazu ko’ina, waɗanda suke da kishi domin ɗaukakar Allah da ƙauna ga rayuka ba za su yi shiru ba domin su sami tagomashin kowa ba. Rayukansu masu adalci suna shan baƙin ciki kowace rana saboda ayyuka marasa tsarki da maganganun marasa adalci. Ba su da ikon dakatar da guguwar mugunta da ke kwaranya da sauri, saboda haka suna cike da baƙin ciki da firgici. Suna makoki a gaban Allah sa’ad da suke ganin an rena addini a cikin gidajen mutanen nan da suka sami babban haske. Suna makoki kuma suna azabtar da rayukansu domin girman kai, kwaɗayi, son kai, da ruɗu kusan na kowane iri suna cikin ikkilisiya. Ruhun Allah, wanda yake motsa mutum zuwa ga tsawatarwa, ana take shi a ƙarƙashin ƙafa, alhali bayin Shaiɗan suna nasara. Ana wulaƙanta Allah, ana sa gaskiya ta zama marar amfani.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Ajin waɗanda ba sa jin baƙin ciki saboda koma-bayansu na ruhaniya, kuma ba sa makoki saboda zunuban waɗansu, za a bar su ba tare da hatimin Allah ba. Ubangiji ya ba manzanninsa umarni, mutanen da ke da makaman kisa a hannuwansu: ‘Ku bi bayansa cikin birnin, ku kashe: kada idanunku su ji tausayi, kuma kada ku yi jinƙai: ku hallaka gaba ɗaya tsofaffi da matasa, ’yanmata, da ƙananan yara, da mata: amma kada ku kusanci wani mutum da alamar take a kansa; kuma ku fara daga Wuri Mai Tsarkina. Sa’an nan suka fara daga tsofaffin mutanen da suke a gaban Haikalin.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“A nan muna ganin cewa Ikilisiya—wuri mai tsarki na Ubangiji—ita ce ta fara jin dukan fushin Allah. Tsofaffin maza, waɗanda Allah ya ba su babban haske kuma waɗanda suka tsaya a matsayin masu tsaron bukatun ruhaniya na jama’a, sun ci amanar amincewar da aka yi musu. Sun ɗauki matsayin cewa bai kamata mu sa ran mu’ujizai da bayyananniyar bayyana ikon Allah kamar yadda yake a kwanakin dā ba. Zamani ya canja. Waɗannan kalmomi suna ƙarfafa rashin bangaskiyarsu, sai su ce: Ubangiji ba zai yi alheri ba, ba kuma zai yi mugunta ba. Yana da jinƙai ƙwarai da zai hukunta mutanensa da shari’a. Ta haka ne ‘Salama da lafiya’ ya zama kiran mutanen da ba za su ƙara ɗaga muryarsu kamar ƙaho ba domin su nuna wa mutanen Allah laifofinsu da kuma wa gidan Yakubu zunubansu. Waɗannan karnuka bebaye da ba su son yin haushi su ne waɗanda suke jin adalciyar ɗaukar fansar Allah da aka ɓata wa rai. Maza, ’yan mata, da ƙananan yara duk suna hallaka tare.” Testimonies, juzu’i na 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Ishaya arba’in ya fara ne da amfani da alamar ninkawa sau biyu, wadda ita ce alamar annabci ta saƙon Kukan Tsakar Dare, wato saƙo na biyu da yake haɗuwa da saƙon faɗuwar Babila. Ana ninka faɗuwar Babila sau biyu sa’ad da aka bayyana ta cikin annabci. Jimlar ita ce, “Babila ta fāɗi, ta fāɗi.”
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Sai kuma wani mala’ika ya bi bayansa, yana cewa, Babila ta fāɗi, ta fāɗi, waccan babbar birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta. Wahayin Yahaya 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Akwai faɗuwar Babila ta zahiri guda biyu a cikin Littafi Mai Tsarki, kuma akwai faɗuwar Babila ta ruhaniya guda biyu a cikin Littafi Mai Tsarki. Tare, suna wakiltar shaidu na tarihi guda huɗu waɗanda suke bayyana siffofin annabci na faɗuwar Babila.
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. Revelation 18:2.
Sai ya yi kira da babbar murya mai ƙarfi, yana cewa, Babila babba ta fāɗi, ta fāɗi, ta zama mazaunin aljanu, da matattarar kowane mugun ruhu, da kejin kowane tsuntsu marar tsarki, mai banƙyama kuma abin ƙyama. Ru’ya ta Yohanna 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babila ta zahiri ta fāɗi a matsayin Babel a zamanin Nimrod, kuma Babila ta zahiri ta sāke fāɗi a zamanin Belshazzar. Babila ta ruhaniya ta fāɗi a shekara ta 1798, kuma ana yawan kwatanta fāɗuwarta ta ƙarshe a cikin Nassosi. Saboda wannan dalili, saƙon fāɗuwar Babila yana ɗauke da alamar annabci ta ninkawa. Tare da fāɗuwar Babila akwai ninkawa, amma kuma akwai wasu manyan dalilai na annabci guda biyu na wannan al’amarin ninkawa.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Dalili na biyu shi ne cewa, a matsayin saƙo, yana wakiltar saƙo wanda wani saƙo na biyu ya haɗu da shi. Yana wakiltar saƙonni biyu. Akwai waɗansu muhimman gaskiyoyi kuma da suke da alaƙa da ma’ana da tsarin saƙon mala’ika na biyu, amma abin da muke kawai lura da shi a nan shi ne cewa labarin annabci na ƙarshe na Ishaya, wanda ya fara a sura ta arba’in, ya fara ne da ninka alamar Mai Ta’aziyya, wanda Almasihu ya yi alkawarin ba mutanensa, yayin da yake dakatawa a cikin Wuri Mai Tsarki na sama.
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 40:1, 2.
Ku ta’azantar da mutanena, ku ta’azantar da su, in ji Allahnku. Ku yi wa Urushalima magana mai sanyaya zuciya, ku yi mata shela, cewa yaƙinta ya ƙare, cewa an gafarta muguntarta: gama ta karɓa daga hannun Ubangiji ninki biyu sabili da dukan zunubanta. Ishaya 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Babu wani sashe dabam a cikin Littafi Mai Tsarki da yake magana da takamaimai game da wannan ɓangare na halin Kristi a matsayin Alfa da Omega fiye da wannan sashe a cikin Ishaya sura ta arba’in har zuwa ƙarshen littafin. A matsayin Alfa da Omega, Kristi yana ɗora sa hannun sunansa a matsayin Alfa da Omega a kan wannan sashe, domin sa’ad da ka kai ga ƙarshen Ishaya, sai ya sāke yin nuni ga Mai Ta’aziyya, gama Kristi shi ne Kalmar, kuma shi ne Mafari da Ƙarshe.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Ga abin da Ubangiji ya ce, Sama kursiyina ne, ƙasa kuma matattakalar ƙafafuna ce: ina gidan da za ku gina mini? kuma ina wurin hutawata? Gama duk waɗannan abubuwa hannuna ne ya yi su, kuma ta haka ne duk waɗannan abubuwa suka kasance, in ji Ubangiji: amma ga wannan mutum zan duba, wato ga wanda yake matalauci, mai karyayyar ruhu, kuma yake rawar jiki ga maganata. Wanda ya yanka sa, kamar ya kashe mutum ne; wanda ya miƙa ɗan rago hadaya, kamar ya sare wuyan kare ne; wanda ya miƙa baiko, kamar ya miƙa jinin alade ne; wanda ya ƙone turare, kamar ya albarkaci gunki ne. Hakika, sun zaɓi hanyoyinsu na kansu, ransu kuma yana jin daɗin abubuwan banƙyamarsu. Ni ma zan zaɓi ruɗunansu, in kuma kawo musu abin da suke tsoro; domin sa’ad da na kira, ba wanda ya amsa; sa’ad da na yi magana, ba su saurara ba: amma suka aikata mugunta a idona, suka kuma zaɓi abin da ban ji daɗinsa ba. Ishaya 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
An tayar da tambaya game da irin gidan da mutanen Allah suka gina masa. Shin sun gina gidan ruhaniya na Bitrus ne, ko kuwa majami’ar Shaiɗan? Allah ya bayyana cewa gidan da Ya gina ya ƙunshi waɗanda suke “matala da masu tawali’u a ruhu, kuma” waɗanda “suke rawar jiki ga” “maganarsa.” Ya bambanta waɗanda suke rawar jiki ga maganarsa da wani rukuni dabam masu miƙa ƙazantattun hadayu, waɗanda suka zaɓi tafarkinsu na kansu. Waɗanda suke cikin rukunin da ke miƙa ƙazantattun hadayu za su tarar, kamar yadda Yahudawa suka tarar, cewa za a bar musu gidansu a kufai.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Dukan annabawa suna magana ne game da ƙarshen duniya, kuma wannan misali ne na bambanci tsakanin masu hikima, waɗanda suke rawar jiki a gaban Kalmarsa, da wawaye waɗanda suke miƙa wa Allah abubuwan ƙyama, waɗansu abubuwan ƙyama da rayukansu ke jin daɗi a cikinsu. Saboda wannan dalili, Allah zai zaɓa wa wawaye budurwai na Laodikiya ruɗu, wato ruɗin da manzo Bulus ya bayyana cewa ana kawo shi ne saboda karɓar “ƙarya.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Ƙarya” wata takamaimiyar alama ce a cikin tarihin Adventism, kuma magina sun karɓe ta a shekara ta 1863, suka kuma ci gaba da ginawa a kanta cikin dukan tarihin Advent. Ƙarya ce wadda ta haifar da ƙarya ginshiƙi, kuma a can ne suka fara gina wani haikali na ƙarya, na jabu. Aikin nasu na kwaikwayon haikali na gaskiya yana ci gaba har zuwa “kwanaki na ƙarshe.” Ishaya ya sanya mahallin sura ta sittin da shida a cikin rabuwa tsakanin budurwai masu hikima da marasa hikima. Ishaya yana fayyace tarihin annabci da ya nuna a aya ta farko ta Ishaya arba’in, sa’ad da Almasihu ya yi alkawarin aiko da Mai Ta’aziyya kwana uku da rabi na alama bayan babban baƙin cikin 18 ga Yuli, 2020.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Ku ji maganar Ubangiji, ku da kuke rawar jiki a gaban maganarsa; ’yan’uwanku da suka ƙi ku, waɗanda suka kore ku saboda sunana, sun ce, Bari a ɗaukaka Ubangiji: amma zai bayyana domin farin cikinku, su kuwa za su sha kunya. Muryar hayaniya daga birni, murya daga Haikali, muryar Ubangiji mai sāka wa maƙiyansa da sakamako. Ishaya 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Daga 1798 zuwa 1844, a cikin motsin Millerites, Ubangiji ya gina haikali na ruhaniya wanda, a matsayinsa na Manzon alkawari, ya zo ba zato ba tsammani gare shi a 1844. Ubangiji yana gina haikali na ruhaniya a cikin motsin dubu ɗari da arba’in da huɗu, domin Ya zo ba zato ba tsammani Ya shiga alkawari da wannan haikali. Bitrus, a cikin wasiƙarsa ta farko, sura ta biyu, ya kira wannan haikali “gidan ruhaniya.” Waɗanda “suke jin maganar Ubangiji” su ne waɗanda Yohanna a cikin Ru’ya ta Yohanna yake nufi sa’ad da ya ce masu ji “masu albarka ne.” Su ne tuta, gama tuta ta ƙunshi “korarrun Isra’ila.” Marasa hikimar Laodikiyawa za su ji kunya sa’ad da Ubangiji ya ɗaukaka kansa a cikin Filadelfiyawa waɗanda suke rawar jiki ga Kalmarsa, kuma Kalmarsa ita ce “gaskiya.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Muryoyi uku da ake ji a lokacin da ake rarrabe masu hikima da marasa hikima daga wancan rukuni, suna fitowa ne daga “birnin,” daga “Haikali” da kuma daga “Ubangiji mai ba da sakamako.” “Muryar” farko daga birnin ita ce “muryar hayaniya,” kuma “hayaniyar” ita ce isowar Mai Ta’azantarwa wanda yake zuwa ba zato.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Sa’ad da ranar Fentikos ta cika kuma, dukansu suna wuri guda da zuciya ɗaya. Nan take kuwa sai aka ji wata ƙara daga sama kamar ta iska mai ƙarfi tana busowa, ta kuwa cika dukan gidan da suke zaune. Sai waɗansu harsuna rarrababbun kamar na wuta suka bayyana gare su, suka sauka a kan kowane ɗayansu. Ayyukan Manzanni 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Kalmar da aka fassara da “sauti” a cikin Ayyukan Manzanni sura ta biyu, aya ta biyu, na nufin “hayaniya,” da “jita-jita.” “Jita-jita,” annabci ne. “Sautin” ko “hayaniyar” da ke fitowa daga “birnin” ana wakilta ta da “iska mai ƙarfi.” “Muryar hayaniya daga birnin,” ita ce “jita-jitar” ko saƙon annabcin Musulunci wanda yake nuna isowar Mai Ta’aziyya a cikin kwarin ƙasusuwan busassu waɗanda aka kashe a “titninin babban birnin, wanda a ruhaniyance ake ce da shi Saduma da Masar, inda kuma aka gicciye Ubangijinmu.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
A cikin sura ta arba’in na Ishaya, “muryar” da za ta shirya hanya domin “manzon alkawari,” ta tambayi wane saƙo ne ya kamata ta “yi shela.” Aka gaya mata ta “yi shelar” saƙon Musulunci. A cikin Ayyukan Manzanni, “sautin” da ya cika “gidan” ruhaniya na Bitrus ya kasance “iska mai ƙarfi mai kadawa da sauri,” wadda a cikin Ezekiyel talatin da bakwai, ta fito daga iskokin Musulunci huɗu.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Muryar hargitsi daga birni, murya daga haikali, muryar Ubangiji mai sāka wa maƙiyansa da sakamako. Ishaya 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Daga kan titin da aka gicciye Ubangijinmu ne Mai Ta’aziyya ya fara sanar da “muryar” wanda yake kira a cikin jejin abin da saƙon zai kasance. Sa’an nan runduna mai ƙarfi, wato haikalin da aka gina, kamar yadda aka misalta a farkon motsi daga 1798 zuwa 1844, ta ƙara ƙara kiran. Motsin wannan runduna mai ƙarfi yayin da suke shelanta kiran Musulunci yana kaiwa ga “muryar” ta uku wadda take tantance muryar Allah ta hukunci a kan Amurka saboda zartar da dokar Lahadi. A can ne Ubangiji yake ba da sakamakon ramawa. Waɗannan muryoyi uku ana tafiyar da su a cikin tsarin ɓoyayyen tarihin tsawoyi bakwai, wanda yake wakiltar haruffan farko, na tsakiya, da na ƙarshe na kalmar Ibrananci da Babban Masanin Harshe ya halitta, wadda ake fassara ta da “gaskiya”. Ba za ka iya ƙirƙirar irin wannan abu ba!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
Daidai da tarihin annabci da muke tantancewa, sai Ishaya ya yi magana game da haihuwar wata al’umma.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Kafin ta sha naƙuda, ta haifi ɗa; kafin azabarta ta zo, ta haihu da ɗa namiji. Wa ya taɓa jin irin wannan abu? wa ya taɓa ganin irin waɗannan abubuwa? Za a sa ƙasa ta haifi ‘ya’ya a rana ɗaya ne? ko kuwa za a haifi al’umma gaba ɗaya a lokaci ɗaya? gama da zarar Sihiyona ta sha naƙuda, sai ta haifi ‘ya’yanta. Shin zan kawo har ga haihuwa, in kuwa ba in sa a haihu ba? in ji Ubangiji: shin zan sa a haihu, in kuma rufe mahaifa? in ji Allahnki. Ishaya 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Al’ummar da aka haifa kafin mace ta shiga naƙuda ta kasance kwanan nan a kan titi, matacciya kuma busasshiya, alhali dukan duniya tana murna bisa ga halin da take ciki. Amma sa’ad da shaidun nan biyu suka tsaya, waɗanda suka kasance suna murna da mutuwarsu suka tsorata. Da zarar gawawwakin da aka kashe, matattu busassu, suka tashi tsaye a matsayin al’umma, to, dukan waɗanda suke ƙaunar Urushalima za su yi murna tare da ita. Waɗanda suke ƙaunar Urushalima sun haɗa ba kawai da al’ummar dubu ɗari da arba’in da huɗu ba, amma har ma da sauran garken Allah waɗanda a lokacin nan ake kiran su su fito daga Babila. Tashin daga cikin baƙin cikin ranar 18 ga Yuli, 2020, yana cika ne ta wurin zuwan Mai Ta’azantarwa, wanda zai sa “ƙasusuwan” nan “matattu busassu” su “yi ƙwari kamar ciyawa.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Ku yi murna tare da Urushalima, ku yi farin ciki da ita, dukanku masu ƙaunarta; ku yi murna ƙwarai tare da ita, dukanku masu makoki sabili da ita. Domin ku sha nonuwan ta’aziyyarta, ku ƙoshi; domin ku tsotsa, ku ji daɗi da yalwar ɗaukakarta. Gama Ubangiji ya ce haka, Ga shi, zan shimfiɗa salama zuwa gare ta kamar kogi, da ɗaukakar al’ummai kamar rafin da yake gudu; sa’an nan za ku sha, za a ɗauke ku a gefe-gefenta, za a jijjiga ku a kan gwiwoyinta. Kamar yadda uwa take ta’azantar da ɗanta, haka ni ma zan ta’azantar da ku; kuma za a ta’azantar da ku a Urushalima. Sa’ad da kuka ga wannan, zuciyarku za ta yi murna, ƙasusuwanku kuma za su yi ƙwari kamar ciyawa; hannun Ubangiji kuma za a san yana tare da bayinsa, amma fushinsa yana kan maƙiyansa. Ishaya 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Alfa da Omega ya sanya ƙarshen labari na ƙarshe na Ishaya daidai inda ya fara tun da farko, wato da bayyana zuwan Mai Ta’aziyya. Kuma kamar yadda abin yake a ko da yaushe, tare da kowane saƙo da yake wakiltar saƙon Iliya, ana sanya shi ne cikin mahallin Ubangiji yana bugun duniya da la’ana.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Gama, duba, Ubangiji zai zo da wuta, da karusansa kuma kamar guguwa, domin ya mayar da fushinsa da zafin hasala, da tsawātarsa kuma da harshen wuta. Gama da wuta da takobinsa Ubangiji zai yi hukunci da dukan ’yan adam; kuma waɗanda Ubangiji ya kashe za su yi yawa. Waɗanda suke tsarkake kansu, suna kuma tsarkake kansu a cikin lambuna a bayan wata itaciya guda a tsakiyar wuri, suna cin naman alade, da abin ƙyama, da bera, za a hallaka su tare, in ji Ubangiji. Gama na san ayyukansu da tunaninsu: lokaci zai zo, da zan tattara dukan al’ummai da harsuna; kuma za su zo, su ga ɗaukakata. Ishaya 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Wawaye ’yan Adventist na Laodicea waɗanda suke a bayan “itacen” ilimin nagarta da mugunta wanda yake “a tsakiyar” “lambun” Adnin, suna ikirarin cewa suna tsarkakewa kuma suna wanke kansu, alhali kuwa a zahiri suna cin ƙazantattun koyaswar Babila, suna kuma ɓoyewa kamar yadda Adamu da Hauwa’u suka yi saboda zunuban da suka ƙauna ƙwarai har suka ƙi su bar su. Za a hallaka su tare da dukan sauran al’ummai. An bambanta su da masu hikima waɗanda za su zama “alama.” “Alamar” ita ce “tutar al’umma,” wadda take wakiltar Asabaci, wanda shi ne alamar Ubangiji Allahnka da take tsarkake mutanensa a zahiri.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Saboda haka ’ya’yan Isra’ila za su kiyaye Asabar, su tsare Asabar a dukan zamanansu, domin alkawari madawwami. Alama ce tsakanina da ’ya’yan Isra’ila har abada; gama cikin kwana shida Ubangiji ya yi sama da ƙasa, kuma a rana ta bakwai ya huta, ya kuma sami wartsakewa. Fitowa 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Masu hikima ba sa ɓoye a bayan itacen ikirari; ana ɗaukaka su a matsayin tuta, suna gabatar da ɗaukakar Allah a al’amuran ƙarshe na babban rikici. Ɗaukakarsa ita ce halinsa, kuma ɓangaren halinsa da suke wakilta ga duniya shi ne Alfa da Omega, mafari da ƙarshe, na farko da na ƙarshe, wanda aka wakilta a matsayin “Gaskiya.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
“Zan kuma kafa alama a tsakaninsu, in aika waɗanda suka tsira daga cikinsu zuwa ga al’ummai, zuwa Tarshish, Pul, da Lud, masu jan baka, zuwa Tubal, da Javan, zuwa ga tsibirai masu nisa, waɗanda ba su taɓa jin ɗaukakata ba, ba su kuma ga darajata ba; su kuwa za su shelanta ɗaukakata a cikin al’ummai. Za su kuma kawo dukan ’yan’uwanku su zama hadaya ga Ubangiji daga cikin dukan al’ummai, a kan dawakai, da cikin karusai, da cikin kekunan ɗaukar mutane, da a kan alfadarai, da a kan dabbobi masu sauri, zuwa ga tsattsarkan dutsena Urushalima, in ji Ubangiji, kamar yadda ’ya’yan Isra’ila suke kawo hadaya a cikin tsarkakakken akushi zuwa cikin gidan Ubangiji. Ni kuma zan ɗauki waɗansu daga cikinsu su zama firistoci da Lawiyawa, in ji Ubangiji. Gama kamar sabbin sammai da sabuwar ƙasa, waɗanda zan halitta, za su dawwama a gabana, in ji Ubangiji, haka zuriyarku da sunanku za su dawwama. Kuma zai zama, daga sabon wata zuwa sabon wata, kuma daga wata Asabbaci zuwa wata Asabbaci, dukan masu rai za su zo su yi sujada a gabana, in ji Ubangiji. Za su kuma fita, su dubi gawawwakin mutanen da suka yi mini tawaye; gama tsutsarsu ba za ta mutu ba, wutarsu kuma ba za a kashe ta ba; za su kuma zama abin ƙyama ga dukan masu rai.” Ishaya 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Labarin annabci na ƙarshe na Ishaya ya fara da zuwan Mai Ta’aziyya a watan Yuli na shekarar 2023, kuma labarin ya ƙare daidai a inda ya fara. Yana bayyana a cikin ɓoyayyen tarihin tsawowin bakwai da ake buɗe hatiminsa jim kaɗan kafin lokacin gwaji ya rufe. Yana nuna maimaituwar motsin Millerite a farkon tare da tarihin motsin dubu ɗari da arba’in da huɗu a ƙarshe. Yana wakiltar saƙon la’ana da ke tare da saƙon Iliya a matsayin saƙon aikin annabci na Musulunci na fusata al’ummai, kamar yadda Ubangiji yake amfani da shi domin kawo hukunci ‘da fari’ a kan Amurka saboda dokar Lahadi, kuma ‘a ƙarshe’ a kan dukan duniya, saboda wannan tawaye ɗin.
We will continue our consideration of Isaiah’s last narrative in the next article.
Za mu ci gaba da nazarin ƙarshen labarin Ishaya a talifi na gaba.