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# The Book of Daniel - Number Twenty-One

Littafin Daniyel — Lamba Ashirin da Ɗaya

In Measure

A Gwargwado

Author

Jeff Pippenger

Published

December 16, 2023

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We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

Muna nazarin Ishaya sura ta ashirin da bakwai, domin ita ce ta kafa mahallin surori na gaba a cikin littafin Ishaya. Waɗannan surori na gaba suna bayyana ruwan sama na ƙarshe a matsayin hanya madaidaiciya ta Littafi Mai Tsarki. Wannan hanya, idan aka gane ta kuma aka yi amfani da ita, tana bayyana saƙon annabci wanda, idan aka karɓe shi, yake haifar da irin gogewa mai dacewa da shi.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

A ranar 11 ga Satumba, 2001 waƙar da za a rera wa mutanen Allah na tsohon alkawari, wato mutanen Adventist na Rana ta Bakwai, ita ce ana ƙetare su a matsayin mutanen Allah, domin ba su fitar da ’ya’yan da Allah ya nufa gonarsa ta inabi ta haifar ba. Za a gina waƙar ne a kan dangantakar alkawari, wadda gonar inabin da Allah ya shuka take wakilta, haka kuma a kan ƙin amincewarsu da dutsen tuntuɓe a shekara ta 1863. Sun zama Laodicea a shekara ta 1856, kuma har tsawon shekara bakwai, ko “sau bakwai”, ko kwana dubu biyu da ɗari biyar da ashirin, Allah ya nemi ya shiga, amma suka rufe ƙofa a gabansa a shekara ta 1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

Tun daga 11 ga Satumba, 2001 ana ɗaure su cikin dami-dami tun kafin a zazzage su sarai daga bakinsa a lokacin dokar Lahadi. Saƙon da ya kamata a rera wa Adventism tun daga 11 ga Satumba, 2001 shi ne saƙon Laodikiya, wanda shi ne saƙon gonar inabi mai ɗauke da dutsen tuntuɓe wanda yake murƙushe duk wanda ya ƙi “gani” da “ɗanɗana” dutse mai daraja. Alkawarin da aka yi wa Laodikiyawa a cikin nassin Ishaya shi ne cewa kowane Adventist da ya zaɓi karɓar wannan gargaɗi na ƙarshe, har yanzu yana da lokaci ya “riƙe” “ƙarfinsa” na Almasihu, “domin” su “yi sulhu da” Almasihu, gama Almasihu har yanzu yana shirye “ya yi sulhu da” su. Amma a lokacin kukar tsakar dare, gab da dokar Lahadi mai zuwa nan ba da jimawa ba, wannan dama ta ƙare har abada.

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

A cikin lokacin da ya fara a ranar 11 ga Satumba, 2001, Allah ya yi alkawarin cewa zai sa waɗanda “a dā ba jama’a ba ne”, waɗanda suke “tushe daga ƙasa busasshiya”, su “kafe saiwa”, su “yi fure su yi toho, su cika fuskar duniya da ’ya’ya.” Abin da yake sa tushen Yesse ya yi fure ya yi toho shi ne ruwan sama na ƙarshe, gama tushen da zai yi fure ya yi toho an ƙaddara shi ta annabci ya zama tuta da aka ɗaga sama, kuma tutar ita ce tushen Yesse.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> A ranar nan kuma za a sami wani Tushen Yesse, wanda zai tsaya a matsayin tuta ga al’ummai; gare shi ne Al’ummai za su nemi; kuma hutunsa zai zama mai ɗaukaka. Ishaya 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Ruwan sama na ƙarshe ya sa tushen Yesse ya yi fure ya kuma tsiro tun daga ranar 11 ga Satumba, 2001, kuma a dokar Lahadi mai zuwa nan ba da daɗewa ba tushen zai cika dukan duniya da ’ya’ya. Dokar Lahadi a cikin Ishaya sura ta ashirin da bakwai ita ce tarihin ci gaba wanda kuma aka wakilta a surori na ɗaya zuwa na uku a cikin littafin Daniyel. Ruwan sama na ƙarshe ya fara yayyafi sa’ad da al’ummai suka yi fushi a ranar 11 ga Satumba, 2001, tare da sakin, sannan kuma nan take takaita, Musulunci na Bala’i na uku.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Farkon wancan lokacin wahala,’ da aka ambata a nan, ba yana nufin lokacin da annobai za su fara a zubo ba ne, sai dai wani ɗan gajeren lokaci ne kafin a zubo su, a yayinda Almasihu yake cikin wuri mai tsarki. A wancan lokacin, yayinda aikin ceto yake ƙarewa, wahala za ta fara saukowa a duniya, al’ummai kuwa za su yi fushi, amma za a kame su domin kada su hana aikin mala’ika na uku. A wancan lokacin ne ‘ruwan sama na ƙarshe,’ ko wartsakewa daga gaban Ubangiji, zai zo, domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya daram a lokacin da annobai bakwai na ƙarshe za a zubo.” Early Writings, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

A cikin wannan nassi, ’Yar’uwa White tana fayyace cewa akwai ɗan gajeren lokaci wanda ceto yake har yanzu a buɗe. “Lokacin wahala” da take magana a kai ya bambanta da babban lokacin wahala, wanda yake farawa sa’ad da lokacin alheri ya rufe gabaki ɗaya. A cikin Adventism, ana kiran sa daidai da “ƙaramin lokacin wahala” dangane da babban lokacin wahala wanda yake farawa sa’ad da Mika’ilu ya tashi tsaye. “Ƙaramin lokacin wahala” yana wakiltar lokacin da lalacewar al’umma take farawa da dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma yana ci gaba har sai lokacin alheri ya rufe.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

A cikin tarihin daga 11 ga Satumba, 2001 har zuwa dokar Lahadi, an kwatanta tsarkakewa ta ƙarshe da shari’ar Adventism da cewa suna faruwa ne a lokacin “yayyafawar” ruwan sama na ƙarshen. Wannan shi ne lokacin da ruwan sama na ƙarshen, wanda shi ma shi ne “wartsakewa,” yake farawa a matsayin “yayyafawa”, amma yana ci gaba har zuwa cikakken zubowarsa a dokar Lahadi. A cikin wannan lokaci, wanda yake farawa sa’ad da Musulunci na Bala’i na uku ya fusata al’ummai, ruwan sama na ƙarshen yana fara sauka, kuma waɗansu suna gane ruwan sama na ƙarshen kuma suna karɓarsa, wasu kuwa ba sa gane ruwan sama na ƙarshen. Waɗansu suna gane cewa wani abu yana faruwa, amma ba su fahimci abin da yake ba, kuma suna shirya kansu domin su yi tsayayya da shi.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. 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, 506, 507.

> “Mutane da yawa sun kasa, ƙwarai da gaske, su karɓi ruwan sama na farko. Ba su sami dukan albarkatun da Allah ya tanada musu ta haka ba. Suna tsammanin cewa ruwan sama na ƙarshe ne zai cike gibin. Sa’ad da za a zuba mafi yalwar alheri, suna niyyar buɗe zukatansu domin su karɓe shi. Suna yin mummunan kuskure. Aikin da Allah ya fara a cikin zuciyar ɗan adam ta wurin ba da haskensa da saninsa dole ne ya ci gaba kullum. Kowane mutum dole ne ya gane nasa bukata. Dole ne a zubar da duk wani ƙazanta daga zuciya, a kuma tsarkake ta domin zaman Ruhu a cikinta. Ta wurin furtawa da barin zunubi, ta wurin addu’a ta gaske, da kuma keɓe kansu ga Allah, almajirai na farko suka shirya domin zubowar Ruhu Mai Tsarki a Ranar Fentikos. Irin wannan aiki ne kuma dole a yi yanzu, sai dai da girma fiye da wancan. A wancan lokacin, wakilin ɗan adam yana da abin da zai yi ne kawai ya roƙi albarkar, ya kuma jira Ubangiji ya kammala aikin da ya shafe shi. Allah ne ya fara aikin, kuma Shi ne zai gama aikinsa, yana mai cika mutum cikin Yesu Almasihu. Amma kada a yi sakaci da alherin da ruwan sama na farko yake wakilta. Sai waɗanda kaɗai suke rayuwa daidai da hasken da suka riga suka samu ne za su karɓi haske mafi girma. Sai dai in muna ci gaba kowace rana cikin nuna kyawawan halaye na Kiristanci masu aiki, ba za mu gane bayyanuwar Ruhu Mai Tsarki cikin ruwan sama na ƙarshe ba. Wataƙila yana sauka a kan zukata da suke kewaye da mu duka, amma ba za mu gane shi ko mu karɓe shi ba.” Testimonies to Ministers, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Ruwan sama na ƙarshe yana sauka yanzu, kuma akwai waɗanda suke gane shi sabili da haka suke karɓarsa, kuma akwai waɗanda ba sa gane shi, sabili da haka ba sa karɓarsa. Dole ne a gane ruwan sama na ƙarshe domin a karɓe shi. Ruwan sama na ƙarshe ba kawai wani ƙwarewa ne kaɗai ba; ƙwarewa ce da saƙo ke haifarwa, amma saƙon ba zai iya samu karɓuwa ba sai an yi amfani da daidaitacciyar hanyar tsari wajen kafawa wannan saƙo. In ba tare da gane tsarin hanyar da ke kafa saƙon ruwan sama na ƙarshe ba, kusan ba zai yiwu ba a fahimci darussan annabci da aka wakilta a cikin tashi da faɗuwar mulkoki kamar yadda aka gabatar a cikin littattafan Daniyel da Ru’ya ta Yohanna.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

Tutar da aka ɗaga wa duniya Ishaya ya bayyana ta da “saiwar Yesse”, kuma a babi na ashirin da bakwai waɗanda suka “fito daga Yakubu” sukan “kafe saiwa.” Waɗanda suke “saiwar Yesse” an kuma bayyana su a can a matsayin “Isra’ila,” kuma su ne waɗanda da fari suke yin furanni da toho, sa’an nan daga baya su cika duniya da ’ya’ya. Dokokin halitta ba sa saba wa dokokin annabci, gama Mai-Ba-da-Shari’a guda ne ya samar da halitta da annabci duka. Kafin tsiro ya ba da ’ya’ya, dole ne da fari ya farka daga yanayin barci kamar yadda toho ke nuna, sa’an nan kuma furanni su biyo baya. Isra’ila ta ruhaniya, wadda ita ce “saiwar Yesse,” tana karɓar zubowar ruwan sama a hankali mataki-mataki. Yana farawa da “yayyafawa” sannan ya ƙaru har ya zama cikakken zubowa sa’ad da duniya ta cika da ’ya’yan da tuta ta gabatar.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

A cikin Ishaya sura ta ashirin da bakwai, an wakilta farkon yayyafawar ruwan sama a matsayin yana faruwa sa’ad da tohon “ya tsiro.” Sa’ad da ya fara “ya tsiro,” an bayyana ruwan saman a matsayin ana zub da shi “da ma’auni.” “Da ma’auni, sa’ad da ya tsiro.” A ranar 11 ga Satumba, 2001, yayyafawar ruwan sama na ƙarshe ta fara zubewa “da ma’auni,” gama a wancan lokaci alkama da zawan, ko masu hikima da wawaye, har yanzu a gauraye suke tare.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Babban zubowar Ruhun Allah, wanda yake haskaka dukan duniya da ɗaukakarsa, ba zai zo ba sai mun kasance da mutane masu haske, waɗanda suka sani ta wurin kwarewa abin da yake nufi a zama ma’aikata tare da Allah. Sa’ad da muka sami cikakkiyar keɓe kai, da dukan zuciya, ga hidimar Almasihu, Allah zai tabbatar da wannan gaskiya ta wurin zubowar Ruhunsa ba tare da awo ba; amma wannan ba zai faru ba muddin mafi yawan ɓangaren ikilisiya ba ma’aikata ba ne tare da Allah. Allah ba zai iya zubo Ruhunsa ba sa’ad da son kai da biyan bukatun kai suke bayyana a sarari haka; sa’ad da irin ruhin da yake mulki, wanda, in da za a sa shi cikin kalmomi, zai furta amsar nan ta Kayinu,—‘Ni ne mai tsaron ɗan’uwana?’ Idan gaskiyar wannan lokaci, idan alamomin da suke ƙaruwa a ko’ina, waɗanda suke shaida cewa ƙarshen dukan abubuwa ya kusa, ba su isa su tashe kuzarin da yake barci na waɗanda suke da’awar sun san gaskiya ba, to duhu da ya yi daidai gwargwadon hasken da yake ta haskawa zai cim ma waɗannan rayuka. Babu ko kaɗan kamannin uzuri ga halin ko-in-kula nasu da za su iya gabatar wa Allah a babban ranar lissafi na ƙarshe. Ba za a sami wani dalili da za a bayar ba game da dalilin da ya sa ba su rayu, ba su yi tafiya, ba su kuma yi aiki cikin hasken tsattsarkan gaskiyar maganar Allah ba, ta haka kuma su bayyana wa duniya mai duhun zunubi, ta wurin halinsu, da tausayinsu, da ƙwazonsu, cewa ba za a iya musanta iko da hakikanin bishara ba.” Review and Herald, July 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

Ishaya ashirin da bakwai ya bayyana tarihin farkon zubowar ruwan sama na ƙarshen zamani, sa’ad da saiwar ta toho daga busasshiyar ƙasa, sannan ya ci gaba har zuwa lokacin da duniya ta cika da ’ya’ya. Babi na nuna cewa, “gwargwado, sa’ad da take toho, za ka yi muhawara da ita.” Sa’ad da ake auna ruwan sama na ƙarshen zamani a matsayin “yayyafi”, ’Yar’uwa White ta bayyana cewa ruwan sama na ƙarshen zamani, “yana iya sauka a kan zukata a ko’ina kewaye da mu, amma ba za mu gane shi ba ko kuma mu karɓe shi ba.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

Ta yin haka, tana bayyana wata ikkilisiya ce da ta gaurayu da waɗanda suke gane da kuma waɗanda ba sa gane saukar ruwan sama. A sakin layin da ya gabata ta bayyana cewa sa’ad da Allah ya zubo ruwan sama na ƙarshe ba tare da awo ba, wannan yana nuna lokacin da ba za a ƙara samun gaurayawar budurwai masu hikima da marasa hikima ba, ta wajen cewa, “Sa’ad da muka sami cikakkiyar, ɗaukacin-keɓewa ta zuciya ga hidimar Almasihu, Allah zai tabbatar da wannan gaskiyar ta wurin zubowar Ruhunsa ba tare da awo ba; amma wannan ba zai kasance ba muddin mafi yawan ɓangaren ikkilisiya ba ma’aikata tare da Allah ba ne.”

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

An wakilci mafi girman ɓangaren ikilisiya, ko rinjayen ikilisiya, a cikin Matiyu ashirin da biyar a matsayin budurwai marasa hikima, domin bisa ga Littafi Mai Tsarki “da yawa” ake kira amma “kaɗan” ake zaɓa. Ana raba masu hikima da marasa hikima ta wurin tanadin Allah a cikin rikicin tsakar dare, wanda yake gabatar da dokar Lahadi mai zuwa ba da daɗewa ba. Wannan rabuwa tana samar da wani jama’a waɗanda za su iya karɓar cikakken zubowar Ruhu a cikin ruwan sama na ƙarshe kuma su zama “al’ummar da aka haifa a rana ɗaya”. Sa’an nan tushen Yesse zai ɗaukaka a matsayin tuta, ya cika duniya da ’ya’ya.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

Ishaya ashirin da bakwai ya bayyana cewa sa’ad da aka fara zubo ruwan sama na ƙarshe “a gwargwado”, a ranar 11 ga Satumba, 2001, “za ka yi muhawara da shi.” “A gwargwado, sa’ad da yake toho, za ka yi muhawara da shi.” Abin da ya faru a ranar 11 ga Satumba, 2001 ya nan take zama abin muhawara a duniya da cikin ikilisiya. Har zuwa wannan rana—fiye da shekaru ashirin bayan haka—har yanzu akwai gardama a kan danganta waɗannan abubuwan da wani aikin Musulunci, maimakon wani nau’i na makircin masu neman mulkin duniya. Muhawarar da ta haɗu da isowar yayyafin ruwan sama na ƙarshe ta fara ne a ranar 11 ga Satumba, 2001, amma muhawarorin da ake ci gaba da yi a duniya ba su ne “muhawarar” da aka bayyana a cikin Maganar annabcin Allah ba. Muhawarar tana game da tsinkaye irin wanda yake biye.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “A wani lokaci, sa’ad da nake a Birnin New York, a lokacin dare aka kira ni in ga gine-gine suna tashi bene a kan bene suna nufin sama. An ba da tabbacin cewa waɗannan gine-ginen ba sa kamuwa da wuta, kuma an gina su ne domin ɗaukaka masu su da kuma maginansu. Ƙara tsayi kuma ƙara tsayi waɗannan gine-ginen suka yi, kuma a cikinsu aka yi amfani da kayan gini mafi tsada. Waɗanda waɗannan gine-ginen suke nasu ba su tambayar kansu cewa: ‘Ta yaya za mu fi kyau mu ɗaukaka Allah?’ Ubangiji ba ya cikin tunaninsu.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Na yi tunani: ‘Kash, da ma waɗanda suke haka suna zuba dukiyarsu za su iya ganin tafarkinsu kamar yadda Allah yake ganinsa! Suna tara manyan gine-gine masu ƙawa, amma a gaban Mai Mulkin sararin duniya, irin hikimarsu da shirye-shiryensu wauta ce ƙwarai. Ba sa bincike da dukan ƙarfin zuciya da tunani yadda za su ɗaukaka Allah. Sun rasa hangen wannan, wato farilla ta farko ta mutum.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Yayin da ake gina waɗannan manyan gine-gine masu ɗaukaka, masu su suka yi farin ciki da girman kai na kwaɗayi, domin suna da kuɗin da za su yi amfani da shi wajen biyan son zuciyarsu da kuma tayar da kishi a zukatan maƙwabtansu. Yawancin kuɗin da suka zuba ta haka an same shi ne ta hanyar zalunci, ta hanyar murƙushe talakawa. Sun manta cewa a sama ana ajiye lissafin kowace ma’amala ta kasuwanci; kowace yarjejeniya ta rashin adalci, kowanne aikin zamba, a can ake rubuta su. Lokaci yana zuwa da cikin zambarsu da girman kansu mutane za su kai wani matsayi da Ubangiji ba zai ƙyale su su wuce ba, kuma za su koyi cewa akwai iyaka ga jimirin Yahweh.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.

> “Abin da ya biyo baya da aka nuna mini kuwa shi ne firgicin gobara. Mutane suka dubi dogayen gine-ginen nan da ake tsammanin ba sa kamuwa da wuta, suka ce: “Suna da cikakkiyar tsaro.” Amma waɗannan gine-gine suka ƙone ƙurmus kamar an yi su ne da kwalta. Motocin kashe gobara ba su iya yin kome ba domin su dakatar da hallakarwar. Masu kashe gobarar kuwa ba su iya sarrafa motocin ba.” Testimonies, juzu’i na 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

Ikilisiyar Adventist nan da nan bayan 11 ga Satumba, 2001 ta nemi ɓoye irin waɗannan sassa daga duniya. Ta yaya wannan ba zai kasance game da Birnin New York ba, da kuma manyan gine-gine masu tsayin gaske waɗanda motocin kashe gobara ba su iya dakatar da gobarar da ta biyo baya ba? Ta yaya sashe irin wannan daga cikin rubuce-rubucen da ikilisiyar Adventist ke ikirarin cewa annabiya ce ta rubuta ba za a yi shelar sa daga saman rufin gidaje ba bayan irin wannan cikawa kamar wancan?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Zuwan yayyafar ruwan sama na ƙarshen zamani, wanda yake nuna zuwan “muhawarar” annabci, yana kuma bayyana tawaye na ƙarshe na Adventism, domin a nan ne suke cikakkiyar ƙin karɓar bayyanannun kalmomi masu sauƙi na wadda suke ayyana a matsayin annabiya ga ragowar.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Shaiɗan yana... ta matsawa koyaushe da abin ƙirƙira—domin ya kau da mutane daga gaskiya. Ruɗi na ƙarshe-ƙarshe na Shaiɗan zai zama ya mai da shaidar Ruhun Allah marar tasiri. ‘Inda babu wahayi, jama’a sukan hallaka’ (Misalai 29:18). Shaiɗan zai yi aiki da dabarar basira, ta hanyoyi dabam-dabam kuma ta wurin wakilai mabambanta, domin ya girgiza dogaro na ragowar mutanen Allah ga shaidar gaskiya.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Za a hura wata ƙiyayya ga Shaidun wadda take ta shaidan ce. Ayyukan Shaiɗan za su kasance domin su girgiza bangaskiyar ikkilisiyoyi gare su, saboda wannan dalili: Shaiɗan ba zai iya samun hanya mai bayyana haka ba domin ya shigar da ruɗunsa ya kuma ɗaure rayuka cikin yaudarorinsa ba idan an kula da gargaɗai da tsawatarwa da shawarwarin Ruhun Allah.” Selected Messages, littafi na 1, 48.

The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Daurewar annabci na duka alkama da zawan ta fara ne a ranar 11 ga Satumba, 2001, tare da tawaye ga Ruhun Annabci, wanda ya nuna cikar wani tawaye mai ci gaba da ya fara ne da adawa da Littafi Mai Tsarki a shekara ta 1863.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Mu a matsayin al’umma muna furtawa cewa muna da gaskiya fiye da kowace irin al’umma a doron ƙasa. Saboda haka rayuwarmu da halinmu ya kamata su kasance cikin jituwa da irin wannan bangaskiya. Ranar tana gab da auka mana sa’ad da za a daure masu adalci kamar hatsi mai daraja cikin dami domin ma’ajiyar sama, alhali kuwa miyagu, kamar zizaniya, ake tattara su domin wutocin babbar rana ta ƙarshe. Amma alkama da zizaniya ‘suna girma tare har zuwa girbi.’” Testimonies, juzu’i na 5, 100.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

Ta yaya Adventism zai yi watsi da nassi mai zuwa, wanda ya bayyana sarai cewa sa’ad da waɗannan gine-gine suka rushe, Ru’ya ta Yohanna sura ta goma sha takwas, aya ta ɗaya zuwa ta uku, za ta cika?

> “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 an zo da maganar da na furta cewa za a shafe New York da wani katon igiyar ruwa? Wannan ban taɓa faɗa ba. Na faɗa ne cewa, sa’ad da nake duban manyan gine-ginen da ake ginawa a can, bene a kan bene, ‘Wane irin munanan al’amura ne za su faru sa’ad da Ubangiji zai tashi ya girgiza duniya ƙwarai! Sa’an nan kalmomin Ru’ya ta Yohanna 18:1–3 za su cika.’ Dukan sura ta goma sha takwas na Ru’ya ta Yohanna gargaɗi ne game da abin da yake zuwa a kan duniya. Amma ba a ba ni wani haske na musamman game da abin da yake zuwa a kan New York ba, sai dai na sani cewa wata rana manyan gine-ginen da suke can za a rushe su ta wurin jujjuyawa da kife-kifen ikon Allah. Daga hasken da aka ba ni, na sani cewa hallaka tana cikin duniya. Kalma guda daga Ubangiji, taɓawa guda kuma daga ikonsa mai ƙarfi, kuma waɗannan manyan gine-gine za su rushe. Al’amura za su faru masu ban tsoro irin wanda ba za mu iya misaltawa ba.” Review and Herald, 5 ga Yuli, 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

Batun da muke dubawa a nan ba shi ne ko an cika waɗannan ayoyin a ranar 11 ga Satumba, 2001 ba, domin lalle ne an cika su; amma batun da muke neman mu fuskanta shi ne “muhawarar” da za ta fara a wancan lokaci. Muhawarar kuwa ta shafi ingantacciyar ko gurɓatacciyar hanya ta fahimta. Cocin Adventist ta fara watsi da dokoki goma sha huɗu na fassarar annabci na William Miller a shekara ta 1863, kuma sun ci gaba har zuwa matsayin da ake ciki yanzu inda ba za ka iya sayen littafin nazarin Littafi Mai Tsarki da malaman tauhidin Adventist suka rubuta ba face wanda malaman tauhidin Furotesta masu ridda da na Roman Katolika suke yawan amincewa da shi. Daga 1863 zuwa 2001, har ma zuwa yau, hanyar fahimta da dokokin fassarar annabci na William Miller suka wakilta tun farko an ajiye ta gefe domin hanyar Roman Katolika da Furotesta masu ridda. “Muhawarar” annabci da ta fara sa’ad da aka cika Ru’ya ta Yohanna sura ta goma sha takwas, ayoyi na ɗaya zuwa uku, ta shafi hanya ta gaskiya ko ta ƙarya.

We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.

Za mu ci gaba da nazarin “muhawarar” babi na ashirin da bakwai na Ishaya a talifi na gaba.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Ya kamata mu san da kanmu abin da ke ƙunshe da Kiristanci, abin da yake gaskiya, abin da shi ne bangaskiyar da muka karɓa, waɗanne ne ƙa’idodin Littafi Mai Tsarki—ƙa’idodin da aka ba mu daga mafi girman iko.” The 1888 Materials, 403.

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