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# The Book of Daniel - Number One-Hundred and Twenty-One

Littafin Daniyel — Na Ɗari da Ashirin da Ɗaya

Unlocking the Signs of the Last Days: Understanding Christ’s Pointers to the Budding Trees of Spring

Buɗe Alamomin Kwanaki na Ƙarshe: Fahimtar Alamomin da Almasihu Ya Nuna Zuwa Itatuwan da ke Tsin-tsiro a Bazara

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Jeff Pippenger

Published

March 7, 2024

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Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Almasihu ya nuna wa mutanensa bishiyoyin bazara masu toho, domin su fahimci “alamomi” da ma’anar “alamomin” kwanaki na ƙarshe.

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> “Kristi ya umarci mutanensa su yi tsaro domin alamun zuwansa, su kuma yi farin ciki sa’ad da za su ga alamu na zuwan Sarkinsu. ‘Sa’ad da waɗannan abubuwa suka fara faruwa,’ in ji Shi, ‘to, ku ɗaga kai, ku kuma ɗaukaka kawunanku; gama fansarku ta kusato.’ Ya nuna wa mabiyansa itatuwan bazara da suke tohowa, ya ce: ‘Sa’ad da suka fara fitar da ganye, ku kan gani, ku kuma sani da kanku cewa rani ya kusato. Haka nan ku ma, sa’ad da kuka ga waɗannan abubuwa suna faruwa, ku sani cewa mulkin Allah ya kusato.’ Luka 21:28, 30, 31.” The Great Controversy, 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

An yi wa “alamu” na kwanaki na ƙarshe misali da “alamu” waɗanda suka sanar da kuma suka gabatar da motsin mala’ika na fari. Waɗannan “alamu” sun haɗa da girgizar sammai, amma Joel ya bayyana cewa “alamu” na kwanaki na ƙarshe—kwanakin da za a nemi muguntar Isra’ila amma ba za a same ta ba, sa’ad da tsattsarkan dutsen Allah yake tsattsarka har abada, gama baƙi ba za su ƙara ratsa cikinta ba har abada, da girgizar ikon sammai—za su kuma haɗa da girgizar ikon duniya. Sister White ta bayyana bambancin da yake tsakanin girgizar ikon sammai da ikon duniya.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “A ranar 16 ga Disamba, 1848, Ubangiji ya ba ni hangen nesa game da girgizar ikon sammai. Na ga cewa sa’ad da Ubangiji ya ce ‘sama,’ wajen ba da alamomin da Matiyu, Markus, da Luka suka rubuta, sama yake nufi, kuma sa’ad da ya ce ‘ƙasa’ ƙasa yake nufi. Ikon sama su ne rana, wata, da taurari. Su ne suke mulki a cikin sammai. Ikon ƙasa kuwa su ne waɗanda suke mulki a bisa ƙasa. Za a girgiza ikon sammai da muryar Allah. Sa’an nan kuma rana, wata, da taurari za a motsa su daga wurarensu. Ba za su shuɗe ba, amma za a girgiza su da muryar Allah.”

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Gajimare masu duhu, masu nauyi, suka taso suka yi karo da juna. Sararin samaniya ya rabu ya buɗe baya; sa’an nan muka iya dubawa sama ta wurin buɗaɗɗen sararin da ke cikin Orion, inda muryar Allah ta fito. Birni Mai Tsarki zai sauko ta wannan buɗaɗɗen wuri. Na ga cewa ikon-ikokin duniya yanzu ana girgiza su, kuma al’amura suna faruwa ne bisa tsari. Yaƙi, da jita-jitar yaƙi, takobi, yunwa, da annoba su ne na farko da za su girgiza ikon-ikokin duniya, sa’an nan muryar Allah za ta girgiza rana, wata, da taurari, har ma da wannan duniya. Na ga cewa girgizar ikon-ikoki a Turai ba ita ba ce, kamar yadda waɗansu suke koyarwa, girgizar ikon-ikokin sama, amma girgizar al’ummai masu fushi ce.” Early Writings, 41.

The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

Girgizar sammai a cikin Matta, Markus da Luka yana wakiltar girgizar ikon da ke mulkin sammai, kamar yadda rana da wata da taurari suke wakilta. Dukan waɗannan ikon na sammai an girgiza su, kuma suka haifar da “alamu,” waɗanda suka gabatar da kuma suka sanar da tafiyar mala’ika na farko. Za a sāke girgiza waɗannan ikon na sammai a lokacin tafiyar mala’ika na uku. Amma a cikin tafiyar mala’ika na uku, ikon duniya ma za a girgiza su. Ikon duniya su ne ikon da ke mulkin duniya. A ranar 11 ga Satumba, 2001, ikon duniya ne, ba na sama ba, aka girgiza.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Yanzu kuwa ana kawo zancen cewa na bayyana cewa za a shafe New York da wani gagarumin igiyar ruwa? Wannan ban taɓa faɗa ba. Na dai faɗa cewa, sa’ad da nake duban manyan gine-ginen da ake ta ɗagawa a can, bene a kan bene, na ce, ‘Irin tsoro-tsoron al’amura za su faru sa’ad da Ubangiji zai tashi ya girgiza ƙasa ƙwarai! Sa’an nan za a cika kalmomin Ru’ya ta Yohanna 18:1–3.’ Dukan sura ta goma sha takwas ta Ru’ya ta Yohanna gargadi ne game da abin da ke zuwa bisa duniya. Amma ba a ba ni wani haske na musamman dangane da abin da ke zuwa bisa New York ba, sai dai na san cewa wata rana manyan gine-ginen da suke can za a rushe su ta wurin juyawa da kifarwar ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma ɗaya daga wurin Ubangiji, taɓawa ɗaya daga ikonSa mai ƙarfi, kuma waɗannan gagaruman gine-gine za su fāɗi. Al’amura za su faru masu ban tsoro ƙwarai, waɗanda firgitarsu ba za mu iya zato ba.” Review and Herald, 5 ga Yuli, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

A cikin tarihin Millerites, ɗaya daga cikin alamomin da Luka ya rubuta shi ne “ƙuncin al’ummai.” Al’ummai suna wakiltar ikon-ikonen da suke mulkin duniya, kuma a ranar 11 ga Satumba, 2001, kowace al’umma a doron ƙasa ta girgiza sa’ad da Bala’i na uku ya shigo cikin tarihin annabci. An wakilta waccan girgizar ta duniya a cikin Luka sura ta ashirin da ɗaya, amma ba ta wurin furucin Littafi Mai Tsarki na girgizar ikon-ikonen duniya ba. An wakilta ta ne ta wurin kalmar, “ƙuncin al’ummai,” kamar yadda aka kawo wa al’umman duniya sa’ad da aka rushe manyan gine-ginen New York. “Ƙuncin al’ummai” a cikin Luka shi ne girgizar ikon-ikonen duniya, kuma ya cika a cikin tarihin Millerites.

> “I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Na ga cewa yanzu ana girgiza ikon duniya kuma abubuwa suna zuwa bisa tsari. Yaƙi, da jita-jitar yaƙi, takobi, yunwa, da annoba su ne na farko da za su girgiza ikon duniya, sa’an nan kuma muryar Allah za ta girgiza rana, wata, da taurari, har ma da wannan duniya. Na ga cewa girgizar ikoki a Turai ba ita ce, kamar yadda waɗansu ke koyarwa ba, girgizar ikokin sama; a’a, girgizar al’ummai masu fushi ce.” Early Writings, 41.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“Girgizar ikon al’ummai masu hasala,” ita ce girgizar “ikon duniya,” kamar yadda aka misalta a farkon tarihin Adventism ta wurin girgizar “ikoki a Turai.” Uriah Smith ya bayyana abin da yake girgiza ikoki a Turai a shekarar 1838.

> “As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

> “Kamar yadda zamanin annabcin ƙaho na [6] ya fara ne da miƙa ikon da son rai cikin hannun Turkawa daga sarkin Kirista na Gabas, haka ma za mu iya kammalawa da adalci cewa ƙarshensa zai kasance da alamar miƙa wannan ikon da son rai daga Sultan ɗin Turkiyya ya koma kuma cikin hannun Kiristoci. A shekara ta 1838 Turkiyya ta tsinci kanta cikin yaƙi da Masar. Masarawa sun kusa kifar da ikon Turkiyya. Don hana wannan, manyan ƙasashe huɗu na Turai—Ingila, Rasha, Ostiriya, da Purusiya—suka sa baki domin su tallafa wa gwamnatin Turkiyya. Turkiyya ta amince da sa bakin nasu. Aka gudanar da taro a Landan inda aka tsara wata sanarwa ta ƙarshe da za a gabatar wa Mehemet Ali, Pacha na Masar. A bayyane yake cewa sa’ad da za a sa wannan sanarwa ta ƙarshe a hannun Mehemet, makomar Daular Usmaniyya za ta kasance a zahiri an ɗora ta cikin hannun ƙasashen Kirista na Turai. An sa wannan sanarwa ta ƙarshe a hannun Mehemet a ranar 11 ga Agusta 1840! kuma a daidai wannan rana Sultan ya aika da wata takarda zuwa ga jakadun manyan ƙasashen huɗu, yana tambayar abin da ya kamata a yi idan Mehemet ya ƙi bin sharuddan da suka gabatar. Amsar kuwa ita ce, kada ya tayar wa kansa hankali game da kowace irin yiwuwar da za ta iya tasowa; gama sun riga sun tanadi mataki saboda hakan. Zamanin annabcin ya ƙare, kuma a daidai wannan rana ikon tafiyar da al’amuran Musulunci ya shiga hannun Kiristoci, kamar yadda ikon tafiyar da al’amuran Kiristoci ya shiga hannun Musulmai shekaru 391 da kwanaki 15 kafin haka. Haka nan bala’i na biyu ya ƙare, kuma ƙaho na shida ya daina ƙara.” Uriah Smith, Synopsis of Present Truth, 218.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

Musuluncin masifar ta biyu ya riga ya wuce kololuwar ƙarfinsa, wanda bisa ga maganar Allah zai ci gaba har shekara ɗari uku da casa’in da ɗaya da kuma kwanaki goma sha biyar. Duk da haka, a cikin shekarun 1830, Masar tana ƙoƙarin sake kafa khalifanci a Masar domin ci gaba da jihadi na biyu mai girma a tarihin Musulmi. Yiwuwar sake faruwar yaƙin Musulunci tana sa ƙasashen Turai su yi rawar jiki saboda tsoro. Na tsawon shekaru da dama, rikicin sake kunna yaƙin Musulunci masu tarihi da ’yan rahoton waɗannan shekarun sun yi masa laƙabi da “Tambayar Gabas.” Yaƙin ’ya’yan gabas an shafe ƙarni ana yi da shi a kan al’umman Turai, waɗanda suka samo addininsu daga cocin Roma. A shekara ta 1838, “ƙuncin al’ummai,” da Kristi ya ambata, ya wakilci girgizar al’ummai masu fushi da yaƙin da Musulunci ya kawo wa tsohuwar Daular Roma ya haifar.

> “By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

> “Ta wurin [kwance] mala’iku huɗu waɗanda ake ɗaure a babban kogin Yufiretis, na fahimta cewa Allah yana gab da barin manyan al’ummai huɗu, waɗanda Daular Usmaniyya ta ƙunsa, waɗanda a banza suka yi ƙoƙarin rinjayar Daular Gabas a Konstantinoful, kuma suka ɗan samu kaɗan ne kawai wajen cin Turai, yanzu su ƙwace Konstantinoful, su kuma mamaye su rinjayi kashi na uku na Turai, abin da kuwa ya faru ne kusan a tsakiyar ƙarni na goma sha biyar.” Works of William Miller, Volume 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Wahalhalun al’ummai a cikin labarin da ake samu a Luka ya kasance “tare da ruɗani; teku da raƙuma suna ruri,” tare kuma da “zukatan mutane suna suma saboda tsoro, da kuma saboda jiran abubuwan da suke zuwa bisa duniya.” Ruɗanin Batun Gabas ya ci gaba da tada hankalin manyan ikokin duniya har ya kai cikin ƙarni na ashirin, kuma alamar wannan wahala ita ce “zukatan mutane suna suma saboda tsoro” da kuma “teku da raƙuma suna ruri.”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Wannan sa hannu a kan bayin Allah iri ɗaya ne da aka nuna wa Ezekiyel a cikin wahayi. Yohanna ma ya kasance shaida ga wannan wahayi mafi firgitarwa. Ya ga teku da raƙuman ruwa suna ruri, zukatan mutane kuma suna kasawa saboda tsoro. Ya ga ƙasa tana motsawa, duwatsu kuma ana ɗauke da su zuwa cikin tsakiyar teku (abin da yake a zahiri yana faruwa), ruwanta yana ruri yana kumfa, duwatsu kuma suna girgiza saboda kumburinsa. An nuna masa annobai, cututtuka masu yaɗuwa, yunwa, da mutuwa suna aiwatar da mummunar manufa tasu.” Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

Lokacin da aka nuna wa Yohanna hatimcewar dubu ɗari da arba’in da huɗu, ya ga wahalar al’ummai, kamar yadda tekuna da raƙuman ruwa masu ruri suke wakilta, kuma zukatan mutane suna kasawa saboda tsoro; kuma hatimcewar ce ɗaya aka nuna wa Ezekiyel a cikin sura ta tara. An nuna wa Ezekiyel abubuwan cikin gida na hatimcewar, amma an nuna wa Yohanna abubuwan waje da suke da alaƙa da hatimcewar. Yohanna ya ga cewa hargowar al’ummai tana da alaƙa da hatimcewar dubu ɗari da arba’in da huɗu, kuma hargowar al’ummai ita ma ita ce wahalar al’ummai ta Luka wadda a tarihi aka bayyana da tambayar Gabas. An nuna wa Yohanna cewa Musulunci na Bala’i na uku alamar waje ce ta hatimcewar dubu ɗari da arba’in da huɗu.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Yanzu lokaci ne na babban sha’awa mai rinjaye ga dukan masu rai. Masu mulki da ‘yan siyasa, mutanen da suke rike da mukamai na amana da iko, maza da mata masu tunani daga kowane rukuni, sun karkatar da hankalinsu ga abubuwan da suke faruwa kewaye da mu. Suna lura da dangantaka mai tsanani da rashin natsuwa da take akwai tsakanin al’ummai. Suna ganin tsananin da yake mamaye kowane bangare na duniya, kuma suna gane cewa wani abu mai girma kuma mai yanke hukunci yana dab da faruwa—cewa duniya tana kan bakin wani babban rikici mai ban mamaki.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Yanzu mala’iku suna tsare iskoki na rikici, domin kada su busa har sai an yi wa duniya gargaɗi game da hallakar da take gabatowa; amma hadari yana taruwa, a shirye yake ya barke a kan duniya; kuma sa’ad da Allah zai umurci mala’ikunsa su saki iskoki, za a ga irin yanayin rikici wanda babu wani alƙalami da zai iya siffantawa.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

> “Littafi Mai Tsarki, kuma Littafi Mai Tsarki kaɗai, ne yake ba da sahihin ra’ayi game da waɗannan abubuwa. A nan ne aka bayyana manyan al’amuran ƙarshe a tarihin duniyarmu, abubuwan da tuni suke jefa inuwoyinsu a gaba, sautin kusantowarsu yana sa duniya ta yi rawar jiki, kuma zukatan mutane su sume saboda tsoro.” Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

A cikin Luka sura ta ashirin da ɗaya Yesu ya bayyana “alamu” waɗanda suka gabatar da motsin Milleriyawa, kuma dukan waɗannan “alamu”, bisa ga Sister White, sun cika. Girgizar ƙasa ta Lisbon, ranar duhu, fāɗuwar taurari, da ƙuncin al’ummai, waɗanda suka wakilci girgiza ikon-ikon duniya wanda Musulunci ya cika ta wurin tsoron da Tambayar Gabas ta haifar, duk sun cika. “Alamun” Milleriyawa kuma sun haɗa da Ɗan Mutum yana zuwa da girgije, abin da ya cika cikin daidai tsarin da Kristi ya bayar da waɗannan “alamu”, domin bayan ƙuncin al’ummai ya ƙare da takaita mulkin daular Ottoman a shekara ta 1840, Kristi ya zo Wuri Mafi Tsarki a ranar 22 ga Oktoba, 1844, kuma sa’ad da Ya zo, Ya zo tare da gizagizai.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.

> “‘Sai ga wani mai kama da Ɗan mutum ya zo da gizagizan sama, ya kuma iso wurin Tsohon Kwanaki, kuma aka kawo Shi kusa a gabansa. Aka ba Shi iko, da ɗaukaka, da mulki, domin dukan al’ummai, da ƙasashe, da harsuna su bauta masa: ikonsa kuwa iko ne madawwami, wanda ba zai shuɗe ba.’ Daniyel 7:13, 14. Zuwa na Almasihu da aka bayyana a nan ba zuwansa na biyu ba ne zuwa duniya. Yana zuwa wurin Tsohon Kwanaki a sama domin ya karɓi iko, da ɗaukaka, da mulki, waɗanda za a ba Shi a ƙarshen aikinsa na matsakanci. Wannan zuwan ne, ba zuwansa na biyu zuwa duniya ba, aka annabta cikin annabci cewa zai faru a ƙarshen kwanaki 2300 a shekara ta 1844. Tare da rakiyar mala’ikun sama, babban Babban Firist ɗinmu yana shiga Wuri Mafi Tsarki, kuma a can yana bayyana a gaban Allah domin ya shiga cikin ayyuka na ƙarshe na hidimarsa a madadin mutum—domin ya aiwatar da aikin shari’ar bincike kuma ya yi kafara saboda dukan waɗanda aka nuna suna da hakkin amfaninta.” The Great Controversy, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

“Alamu” da suka kasance tare da tarihin Milleriyawa sun kasance misalin “alamun” da suke tare da tarihin mutum ɗari da dubu arba’in da huɗu. Sa’ad da Kristi ya ba da shaida ta biyu ga labarin tarihi ta wurin misalin, sai ya nuna wa almajiransa zuwa ga “itatuwan bazara masu toho.” Ya sanar da su cewa idan itatuwan suka fara yin toho, kun sani cewa kun kusanci ƙarshen duniya, kuma ƙarnin da ya shaida itatuwan bazara masu toho zai rayu har ya ga sammai da ƙasa sun shuɗe, a cikin wutar zuwansa na biyu.

> When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.

> Sa’ad da yanzu suka toho, ku kan gani ku kuma sani da kanku cewa rani ya riga ya kusato. Haka nan ku ma, sa’ad da kuka ga waɗannan abubuwa suna faruwa, ku sani cewa mulkin Allah ya kusato. Hakika ina gaya muku, wannan tsara ba za ta shuɗe ba, sai an cika duka. Sama da ƙasa za su shuɗe; amma kalmomina ba za su shuɗe ba. Luka 21:30–33.

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

Tambayar kuwa ta zama, “yaushe ne itatuwan suka fara toho?” Ruwan sama na ƙarshe ya fara fesowa a ranar 11 ga Satumba, 2001, wanda bisa ga Ishaya shi ne “ranar” “iska mai ƙarfi” ta Allah “a ranar iskar gabas.”

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

> Da gwargwado, sa’ad da yake tsirar da ita, za ka yi muhawara da ita: yana tsayar da iska mai ƙarfi tasa a ranar iskar gabas. Saboda haka ta wurin wannan ne za a tsarkake muguntar Yakubu; kuma wannan ne dukan ’ya’yan da za su kawar da zunubinsa; sa’ad da ya mai da dukan duwatsun bagaden kamar duwatsun alli da aka fasa gaba ɗaya, kurmin gumaka da siffofi ba za su ƙara tsayawa ba. Duk da haka birnin da aka ƙarfafa zai zama kufai, mazauni kuma za a yashe shi, a bar shi kamar hamada: a can ɗan maraƙi zai ci, a can kuma zai kwanta, ya cinye rassansa. Sa’ad da rassansa suka bushe, za a karya su: mata za su zo, su kunna su da wuta: gama jama’a ne marasa fahimta: saboda haka wanda ya halicce su ba zai ji tausayinsu ba, wanda kuma ya siffanta su ba zai nuna musu alheri ba. Kuma zai faru a wannan rana, Ubangiji zai girgiza ya tattara daga mashigin kogin har zuwa rafin Masar, kuma za a tattara ku ɗaya bayan ɗaya, ya ku ’ya’yan Isra’ila. Kuma zai faru a wannan rana, za a busa babban ƙaho, kuma waɗanda suke gab da hallaka a ƙasar Assuriya za su zo, da waɗanda aka kora a ƙasar Masar, su yi wa Ubangiji sujada a kan tsattsarkan dutse a Urushalima. Ishaya 27:8–13.

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

Ruwan sama na ƙarshe ya fara yayyafa (a gwargwado) a ranar 11 ga Satumba, 2001, kuma muhawarar game da saƙon ruwan sama na ƙarshe da saƙon ƙarya na salama da kwanciyar rai ta fara. Tarihin wannan muhawara shi ne inda ake kawar da muguntar Yakubu (ana tsarkake ta, wato ana yin kafara dominta). Tarihin muhawarar, wadda ita ce muhawarar Habakkuk, shi ne lokacin hatimtar mutum dubu ɗari da arba’in da huɗu, wanda ya ƙare da tofawar Adventist na Rana ta Bakwai na Laodiceya daga bakin Ubangiji, gama ita, kamar “birni mai katanga,” za ta zama kufai, domin ta zama birnin mutanen da ba su da fahimta, waɗanda ba sa samun jinƙai ko tagomashi. A wannan lokacin “muryar ta biyu” ta Ru’ya ta Yohanna sura ta goma sha takwas, za ta busa babbar ƙaho, wadda ita ce ƙaho ta bakwai da masifa ta uku, sa’an nan sauran garken Allah za su zo su yi sujada a “Urushalima”, wadda za ta zama motsin ikkilisiya mai nasara.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

11 ga Satumba, 2001, ya nuna cewa ƙarni na ƙarshe na tarihin duniya ya riga ya iso, kuma waɗanda kaɗai za su karɓi ruwan sama da ke sa itatuwa su tsiro su yi toho su ne waɗanda suka gane itatuwan bazara masu toho. Waɗanda kaɗai da suka gane cewa Musulunci na masifa ta uku ne yake nuna isowar ruwan sama na ƙarshe da kuma hatimin mutum dubu ɗari da arba’in da huɗu, su ne za su kasance cikin wannan rukuni.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Waɗanda kaɗai suke rayuwa daidai da hasken da suke da shi ne za su karɓi haske mafi girma. Sai dai idan muna ci gaba a kowace rana cikin bayyana ƙwarai na nagartattun halayen Kirista masu aiki, ba za mu gane bayyanuwar Ruhu Mai Tsarki a cikin ruwan sama na ƙarshe ba. Yana iya saukowa a kan zukata a kewayenmu duka, amma ba za mu fahimce shi ko karɓe shi ba.” Testimonies to Ministers, 507.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Kada mu jira ruwan sama na ƙarshe. Yana zuwa ne bisa dukan waɗanda za su gane kuma su karɓi raɓa da ruwan shawa na alheri da ke sauka a kanmu. Sa’ad da muka tattara gutsattsarin haske, sa’ad da muka daraja tabbatattun jinƙan Allah, wanda yake ƙaunar mu dogara gare Shi, sa’an nan kowace alkawari za ta cika. ‘Gama kamar yadda ƙasa take fitar da tsironta, kuma kamar yadda lambu yake sa abin da aka shuka a cikinsa ya toho; haka Ubangiji Allah zai sa adalci da yabo su toho a gaban dukan al’ummai’ (Ishaya 61:11). Dukan duniya za a cika ta da ɗaukakar Allah.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 984.

We will continue the study in the next article.

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

> “Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Sai dai in ba a tā da waɗanda za su iya taimakawa a—— su fahimci aikinsu ba, ba za su gane aikin Allah ba sa’ad da za a ji ƙarar babbar murya ta mala’ika na uku. Sa’ad da haske ya fito domin ya haskaka duniya, maimakon su taso su taimaki Ubangiji, za su so su ɗaure aikinsa su daidaita shi da ƙuntatattun ra’ayoyinsu. Bari in gaya muku cewa Ubangiji zai yi aiki a cikin wannan aikin na ƙarshe ta hanyar da ta fita ƙwarai daga tsarin al’amura na yau da kullum, kuma ta hanyar da za ta saɓa wa kowane shiri na mutum. Za a sami waɗansu a cikinmu waɗanda kullum za su so su mallaki aikin Allah, su umurta har da irin matakan da za a ɗauka sa’ad da aikin yake ci gaba a ƙarƙashin jagorancin mala’ikan da ya haɗu da mala’ika na uku cikin saƙon da za a ba duniya. Allah zai yi amfani da hanyoyi da dabaru waɗanda za su nuna cewa Shi ne yake riƙe da ragamar mulki da hannunsa. Ma’aikatan za su yi mamaki da sauƙaƙan hanyoyin da zai yi amfani da su domin ya kawo aikinsa na adalci ga cika da kamala.” Testimonies to Ministers, 300.

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