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# Future for America and July 18, 2020 - Number Three

Makomar Amirka da 18 ga Yuli, 2020 - Lamba ta Uku

Blessed are the Eyes that See and the Ears that Hear

Masu albarka ne idanuwan da suke gani da kunnuwan da suke ji

Author

Jeff Pippenger

Published

August 25, 2023

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The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Layukan ƙungiyoyin gyara su ne mabuɗin fahimtar “tsawowi bakwai” na Ru’ya ta Yohanna sura ta goma. “Tsawowi bakwai” suna wakiltar tarihin ƙarfafa saƙon mala’ika na fari daga ranar 11 ga Agusta, 1840 har zuwa Babban Baƙin Ciki a ranar 22 ga Oktoba, 1844. Sura ta goma tana ba da shaidu uku na cikin surar kanta don tabbatar da wannan fahimta.

> “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Yunkurin zuwan nan na shekarun 1840–44 ya kasance bayyanawa mai ɗaukaka ta ikon Allah; an kai saƙon mala’ika na fari zuwa kowane tashar aikin mishan a duniya, kuma a wasu ƙasashe an sami mafi girman sha’awar addini da aka taɓa gani a kowace ƙasa tun bayan Gyaran Addini na ƙarni na goma sha shida; amma za a fi waɗannan girma da wannan babban yunkuri mai ƙarfi a ƙarƙashin gargaɗin ƙarshe na mala’ika na uku.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

An isar da saƙon mala’ika na fari zuwa duniya tun daga shekara ta 1840 zuwa gaba. Uriah Smith ya bayyana fahimtar majagaba, cikin daidaituwa da Sister White. Smith ya gane cewa mala’ika na fari ya iso a shekara ta 1798, kuma ya nuna cewa wannan ne mala’ika na fari wanda ya sauko a shekara ta 1840. Smith da majagaban kawai ba su lura da bambancin da ke tsakanin isowar saƙo da kuma ba shi iko ba. Smith ya bayyana sarai cewa lokacin da mala’ikan Ru’ya ta Yohanna sura ta goma ya sa ƙafa ɗaya a kan teku, ɗaya kuma a kan ƙasa, hakan ya bayyana saƙon da ake ɗauka zuwa duniya.

> “In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

> “Saboda haka, a shekara ta 1798, ƙuntatawar da aka yi game da shelar cewa ranar Almasihu ta yi kusa ta ƙare; a shekara ta 1798, lokacin ƙarshe ya fara, kuma aka cire hatimin daga ƙaramin littafin. Saboda haka, tun daga wannan lokaci, mala’ikan Wahayin Yahaya 14 ya fita yana shelanta cewa sa’ar shari’ar Allah ta zo; haka kuma tun daga wannan lokaci ne mala’ikan sura ta 10 ya tsaya a kan teku da ƙasa, ya kuma rantse cewa lokaci ba zai ƙara kasancewa ba. Ba za a iya yin wata shakka ba game da kasancewarsu ɗaya; kuma dukan hujjojin da suke tabbatar da inda ɗayan yake, daidai suke da ƙarfi a kan batun ɗayan ma. Ba lallai ne mu shiga wata muhawara a nan ba domin mu nuna cewa tsara ta yanzu tana ganin cikar waɗannan annabce-annabce biyu. A cikin wa’azin zuwan Almasihu, musamman daga 1840 zuwa 1844, ne cikarsu dalla-dalla kuma dalla-dalla ta fara. Matsayin wannan mala’ika, ƙafa ɗaya a kan teku, ɗaya kuma a kan ƙasa, yana nuna yalwar faɗin shelarsa ta cikin teku da kuma ta ƙasa. Da a ce an yi nufin wannan saƙo domin ƙasa guda kaɗai, da ya isa mala’ikan ya ɗauki matsayinsa a kan ƙasa kaɗai. Amma yana da ƙafa ɗaya a kan teku, daga abin da za mu iya fahimta cewa saƙonsa zai haye tekun, ya kuma bazu zuwa ga al’ummai daban-daban da sassa daban-daban na duniya; kuma wannan fahimta tana ƙara ƙarfi ta wurin gaskiyar cewa shelar zuwan Almasihu da aka ambata a sama ta kai ga kowace tashar mishan a duniya. Ƙarin bayani a kan wannan yana ƙarƙashin sura ta 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Saboda haka, aya ta ɗaya ta sura ta goma tana bayyana 11 ga Agusta, 1840, domin a wannan lokaci ne ƙarshen da aka annabta na fifikon Daular Ottoman ya ƙare daidai da annabcin da ke cikin Ru’ya ta Yohanna tara. ’Yar’uwa White ta bayyana:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “A cikin shekara ta 1840 wani gagarumin cikar annabci ya sake tayar da hankalin jama’a sosai. Shekaru biyu kafin haka, Josiah Litch, ɗaya daga cikin fitattun masu wa’azin zuwan Almasihu na biyu, ya wallafa bayani a kan Ru’ya ta Yohanna 9, yana hasashen faɗuwar Daular Usmaniyya. Bisa ga lissafinsa, wannan iko zai rushe... a ranar 11 ga Agusta, 1840, sa’ad da za a sa ran ikon Usmaniyya a Konstantinoful ya karye. Kuma wannan, na gaskata, za a ga haka ne.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “A daidai lokacin da aka ƙayyade, Turkiyya, ta bakin jakadunta, ta karɓi kariyar ƙasashen Turai masu kawance, kuma ta haka ta sa kanta ƙarƙashin ikon al’ummai Kiristoci. Lamarin ya cika annabcin daidai-daida. Da wannan ya zama sananne, taro masu yawa suka gamsu da daidaiton ƙa’idodin fassarar annabci da Miller da abokan aikinsa suka runguma, kuma aka ba motsin zuwan Almasihu wani gagarumin ƙarfi. Mutane masu ilimi da matsayi suka haɗa kai da Miller, a cikin wa’azi da kuma buga ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri.” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Aya ta ɗaya ta sura ta goma tana nufin shekara ta 1840, kuma a aya ta goma muna ganin Yahaya cikin matsanancin baƙin ciki na rashin cikar bege a ranar 22 ga Oktoba, 1844. Yahaya ya wakilci waɗanda suka kai saƙon ƙaramin littafin zuwa ga duniya, amma sai suka fuskanci wannan matsanancin baƙin ciki na rashin cikar bege a ranar 22 ga Oktoba, 1844. Aya ta ɗaya zuwa ta goma tana wakiltar tarihin daga 1840 zuwa 1844. Wannan kuwa shaida ce ta ciki guda ɗaya a cikin sura ta goma.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Shaidan kuma shi ne Yohanna wanda ya ci ƙaramin littafin, sai ya zama mai daɗi a bakinsa, yana wakiltar karɓarsa ga saƙon 11 ga Agusta, 1840, sa’an nan kuma ya juya ya zama ɗaci a cikinsa a Babban Cizon Rai na 22 ga Oktoba, 1844.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Sai na karɓi ƙaramin littafin daga hannun mala’ikan, na cinye shi; kuma a bakina ya yi zaƙi kamar zuma: amma da na gama cin sa, cikina ya yi ɗaci. Ru’ya ta Yohanna 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Aya ta goma tana wakiltar ainihin tarihin 1840 zuwa 1844 a cikin aya guda. Wannan shi ne shaidar ciki ta biyu a cikin surar da ke nuna cewa “tsawa bakwai” suna wakiltar wannan tarihi. ’Yar’uwa White ta riga ta bayyana cewa “tsawa bakwai” suna wakiltar fayyace abubuwan da suka faru a ƙarƙashin saƙonnin mala’ika na fari da na biyu. Saƙon mala’ika na biyu ya ƙare a babban baƙin ciki, saboda haka “tsawa bakwai” suna wakiltar ainihin wannan tarihi guda. Shaidu uku na ciki don tabbatar da gaskiyar cewa tarihin daga 11 ga Agusta, 1840 har zuwa Babban Baƙin Ciki a 22 ga Oktoba, 1844 shi ne tarihin annabci da ake jaddadawa a cikin Ru’ya ta Yohanna sura ta goma.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Sa’an nan a aya ta ƙarshe, daidai da gaskiyar da ke da alaƙa da “tsawa bakwai”, an ba da umarni domin gabatar da saƙon, kuma cewa dole ne a maimaita ainihin tarihin nan.

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

> Sai ya ce mini, Dole ne ka sāke yin annabci a gaban al’ummai da yawa, da al’umma-al’umma, da harsuna, da sarakuna. Ru’ya ta Yohanna 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Tsawar bakwai suna bayyana cewa farkon Adventism—wanda ya fara sa’ad da saƙon da aka buɗe hatiminsa a “lokacin ƙarshe” ya sami iko—zai zama misalin ƙarshen Adventism, sa’ad da saƙon da aka buɗe hatiminsa a 1989 zai sami iko ta wurin saukowar mala’ikan da ba na Ru’ya ta Yohanna sura ta goma ba ne, sai dai ta wurin mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas wanda yake saukowa. Mala’ikan Ru’ya ta Yohanna sura ta goma sha takwas ya sauko a ranar 11 ga Satumba, 2001, kuma yanzu muna kusantar kammalar maimaitawar tarihin 1840 zuwa 1844.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Waɗannan lura-lura game da sura ta goma sun daɗe suna fili ga jama’a tsawon shekaru. Abin da ba a taɓa gane shi ba sai a kwanan nan shi ne cewa tare da wannan tarihi mai tsarki akwai wani tarihin mai tsarki kuma da yake ƙunshe a cikinsa. Wannan tarihin ba za a gane shi ba sai daga waɗanda suka karɓi ƙa’idar Alfa da Omega wadda take daidaita ƙarshen abu da farkon abu. Tarihin da yake ƙunshe a cikin tarihin mai tsarki yana farawa da baƙin ciki na rashin cika tsammani kuma yana ƙarewa da Babban Baƙin Ciki na Rashin Cika Tsammani. Tarihin 1843 zuwa 1844 wani layi ne na musamman na tarihi a ciki, amma dabam da tarihin 1840 zuwa 1844. Sister White da Almasihu dukansu suna magana game da wannan layin tarihi.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Dole ne a bayyana dukan saƙonnin da aka bayar daga 1840–1844 da ƙarfi a yanzu, gama akwai mutane da yawa da suka rasa alkiblarsu. Dole ne saƙonnin su kai ga dukan ikkilisiyoyi.”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi ya ce, ‘Albarka tā tabbata ga idanunku, gama suna gani; kuma ga kunnuwanku, gama suna ji. Gama hakika ina gaya muku, annabawa da yawa da mutanen kirki sun yi marmarin ganin waɗannan abubuwan da kuke gani, amma ba su gan su ba; kuma jin waɗannan abubuwan da kuke ji, amma ba su ji su ba’ [Matt. 13:16, 17]. Albarka tā tabbata ga idanun da suka ga abubuwan da aka gani a 1843 da 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “An ba da saƙon. Kuma bai kamata a yi jinkiri wajen maimaita saƙon ba, domin alamu na zamanai suna cika; aikin rufewa dole ne a yi shi. Za a yi babban aiki cikin ɗan gajeren lokaci. Ba da daɗewa ba za a ba da saƙo bisa ƙayyadadden shirin Allah wanda zai ƙaru ya zama kira mai ƙarfi. Sa’an nan Daniyel zai tsaya a matsayinsa, domin ya ba da shaidarsa.” Manuscript Releases, juzu’i na 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

“Annabawa da adalai sun yi marmarin ganin waɗancan abubuwa” da “aka gani a 1843 da 1844.” Yesu ya yi ishara ga wannan tarihin mai tsarki a cikin bisharu guda biyu, amma kowace ishara ta kasance ne a cikin mahallin daban.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

> Sai ya yi musu magana da abubuwa da yawa cikin misalai, yana cewa, Ga shi, wani mai shuka ya fita domin ya yi shuka; kuma yana cikin shuka, sai waɗansu iri suka fāɗi a gefen hanya, tsuntsaye kuwa suka zo suka cinye su. Waɗansu kuma suka fāɗi a wurare masu duwatsu, inda ba su da ƙasa mai yawa; nan da nan kuwa suka tsiro, domin ba su da zurfin ƙasa. Amma da rana ta fito, sai aka ƙone su; domin kuwa ba su da saiwa, suka bushe. Waɗansu kuma suka fāɗi cikin ƙayoyi; ƙayoyin kuwa suka yi girma, suka shaƙe su. Amma waɗansu suka fāɗi a ƙasa mai kyau, suka ba da amfani, waɗansu ninki ɗari, waɗansu sittin, waɗansu talatin. Mai kunnen ji, bari ya ji. Sai almajiran suka zo suka ce masa, Don me kake yi musu magana cikin misalai? Ya amsa ya ce musu, Domin an ba ku ku san asirai na mulkin sama, amma su ba a ba su ba. Gama duk wanda yake da shi, za a ƙara masa, zai kuwa yi yalwa; amma wanda ba shi da shi, ko abin da yake da shi ma za a karɓe masa. Saboda haka nake yi musu magana cikin misalai; domin suna gani, amma ba sa gani; suna ji kuma, amma ba sa ji, ba kuwa sa fahimta. A cikinsu kuwa annabcin Ishaya ya cika, wanda yake cewa, Da ji za ku ji, amma ba za ku fahimta ba; da gani za ku gani, amma ba za ku gane ba: Gama zuciyar mutanen nan ta yi nauyi, kunnuwansu kuma sun yi kasala ga ji, idanunsu kuwa sun rufe; don kada su taɓa gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su juyo, ni kuwa in warkar da su. Amma idanunku masu albarka ne, domin suna gani; haka kuma kunnuwanku, domin suna ji. Gama hakika ina gaya muku, annabawa da yawa da masu adalci sun yi marmarin ganin abubuwan nan da kuke gani, amma ba su gan su ba; da kuma jin abubuwan nan da kuke ji, amma ba su ji su ba. Matiyu 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Yesu a cikin Matta, sa’ad da yake magana game da tasirin Maganar Allah, yana kuma kiran mutane su “ji,” ya bayyana cewa Laodikeyawa waɗanda suke ƙin saƙon da annabawa suka yi marmarin gani, an wakilta su ne a cikin Ishaya sura ta shida. Future for America ta sha gabatar da Ishaya shida a cikin mahallin Satumba 11, 2001, gama da harin Musulunci a wannan rana mala’ika mai ƙarfi na Ru’ya ta Yohanna goma sha takwas ya sauko, ya kuma haskaka duniya da ɗaukakarsa. Annabawa duka sun yarda da juna, kuma a aya ta uku ta Ishaya shida muna samun nuni kai tsaye ga wannan mala’ikan nan.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

> A shekarar da sarki Uzziya ya rasu, ni ma na ga Ubangiji yana zaune a kan kursiyin sarauta, mai ɗaukaka kuma ɗagagge, kuma gefen rigarsa ya cika haikali. A samansa serafimai suke tsaye: kowannensu yana da fuka-fukai shida; da biyu yana rufe fuskarsa, da biyu yana rufe ƙafafunsa, da biyu kuma yana tashi. Sai ɗaya ya yi kira ga ɗaya, ya ce, Mai tsarki, mai tsarki, mai tsarki, shi ne Ubangijin runduna: dukan duniya cike take da ɗaukakarsa. Ishaya 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Ana haskaka duniya da ɗaukakarsa sa’ad da mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko, kuma Ishaya ya ba da wani muhimmin maɓalli lokacin da ya sanar da mu cewa wahayinsa na Wuri Mai Tsarki ya faru ne a shekarar da Sarki Uzziya ya mutu. Sarki Uzziya ya yi yunƙurin yin aikin firist a cikin haikali. Firistoci tamanin da babban firist suka hana shi yin haka har sai da Ubangiji ya buge shi da kuturta a goshinsa. Ya karɓi alamar dabbar saboda yunƙurinsa na haɗa ikon gwamnatinsa da ikon ikilisiya. Bai mutu nan da nan ba; an cire shi daga karagar mulki, aka maye gurbinsa, kuma a cikin wani ɗan lokaci daga baya ya mutu a ranar 11 ga Satumba, 2001. Ikilisiyar Adventist tana mutuwa a hankali kamar yadda ikilisiyar Yahudawa ta yi a zamanin Almasihu. Amma a ranar 11 ga Satumba, 2001, Adventism, wadda tuni ta ƙi saƙon ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, ta zo ga ƙarshe a matsayin ƙahon Furotesta na Amurka, kuma waɗanda Ishaya yake wakilta aka kira su a sa’an nan su kai saƙon da muryar farko ta Ru’ya ta Yohanna goma sha takwas take wakilta.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

> Sai Azariya firist ya shiga bayansa, tare da firistocin Ubangiji tamanin, jarumai maza. Suka tsaya wa Sarki Uziya tsayin daka, suka ce masa, “Ba naka ba ne, Uziya, ka ƙone turare ga Ubangiji, sai dai na firistoci, ’ya’yan Haruna, waɗanda aka tsarkake domin su ƙone turare. Ka fita daga Wuri Mai Tsarki; gama ka yi laifi; ba kuwa zai zama don darajarka daga wurin Ubangiji Allah ba.” Sai Uziya ya husata, yana riƙe da maƙera a hannunsa domin ya ƙone turare. Yana cikin husatarsa kuwa ga firistocin, sai kuturta ta bayyana a goshinsa a gaban firistocin, a cikin Haikalin Ubangiji, kusa da bagaden turare. Azariya babban firist kuwa, tare da dukan firistocin, suka dube shi, sai ga shi kuturu ne a goshinsa; suka kore shi daga can. I, shi kansa ma ya yi hanzari ya fita, domin Ubangiji ya buge shi. Sarki Uziya kuwa ya kasance kuturu har ranar mutuwarsa, ya zauna a gida dabam, domin shi kuturu ne; gama an raba shi da Haikalin Ubangiji. Yotam ɗansa kuwa shi ne yake kula da gidan sarki, yana shari’anta mutanen ƙasar. 2 Tarihi 26:17–21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

Yana da muhimmanci a gane cewa an cire ƙahon Furotesta daga cocin Seventh-day Adventist a ranar 11 ga Satumba, 2001, domin akwai muhimman sassa uku na farko game da buɗe saƙon Wahayin Yahaya a kwanaki na ƙarshe. Na farko shi ne tarihin da ya yi daidai na ƙahon Republicanism da ƙahon Furotestantism. Wani sashe kuma da dole ne a gane shi ne muhimmancin ikilisiyoyi bakwai, kuma ba shakka na uku shi ne “tsawa bakwai.” Waɗannan abubuwa uku na annabci ne suke ƙunshe da saƙon da ake buɗewa, kuma wajibi ne a gane cewa kamar yadda aka ratsa cocin Yahudawa a zamanin Almasihu, haka ma ana ratsa Adventism a cikin “kwanaki na ƙarshe.”

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Ishaya ya ba da kansa don ya kai saƙo ga zaɓaɓɓun mutanen Allah marasa aminci a zamaninsa, kuma Yesu ya yi amfani da waɗannan kalmomi guda ɗaya don ya fuskanci wannan yanayi iri ɗaya a zamaninsa. Ana wucewa da mutanen alkawari zaɓaɓɓu, kuma suna ƙi su “ji” domin a warkar da su.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Sai ya ce, Je ka gaya wa wannan jama'a, Lalle za ku ji, amma ba za ku fahimta ba; lalle kuma za ku gani, amma ba za ku gane ba. Ka mai da zuciyar wannan jama'a mai tauri, ka nauyanta kunnuwansu, ka rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zukatansu, su tuba, a warkar da su. Ishaya 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Aikin da Ishaya ya ɗauka shi ne aikin da Yohanna da Ezekiyel suka ɗauka sa’ad da suka ci ƙaramin littafin. Suna ɗauke da saƙon tsawatawa zuwa ga zaɓaɓɓen mutanen alkawari waɗanda suke cikin shirin a tofar da su daga bakin Ubangiji. Lokaci na biyu da Yesu ya yi nuni ga tarihin da annabawa da masu adalci suka yi marmarin gani, Luka ne ya rubuta shi.

> And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

> Ke kuma ke, Kafarnahum, wadda aka ɗaukaka har sama, za a jefar da ke ƙasa zuwa jahannama. Wanda yake sauraron ku, ni yake sauraro; kuma wanda yake ƙin ku, ni yake ƙi; kuma wanda yake ƙina, yana ƙin Wanda ya aiko ni. Sai waɗannan saba’in suka komo da farin ciki, suna cewa, Ya Ubangiji, har aljanu ma suna yi mana biyayya cikin sunanka. Sai ya ce musu, Na ga Shaidan yana fāɗowa daga sama kamar walƙiya. Ga shi, na ba ku iko ku tattake macizai da kunamai, da kuma a kan dukan ikon maƙiyi; kuma babu abin da zai cuce ku ko kaɗan. Duk da haka, kada ku yi farin ciki saboda ruhohi suna yi muku biyayya; amma ku fi yin farin ciki domin an rubuta sunayenku a sama. A wannan sa’a Yesu ya yi farin ciki cikin ruhu, ya ce, Ina gode maka, Ya Uba, Ubangijin sama da ƙasa, domin ka ɓoye waɗannan abubuwa daga masu hikima da masu basira, kuma ka bayyana su ga jarirai: haka ne, Ya Uba; gama haka ya yi kyau a gabanka. Dukan abubuwa an miƙa mini daga wurin Ubana: kuma babu wanda ya san ko Ɗan wane ne, sai Uban; kuma ko Uban wane ne, sai Ɗan, da wanda Ɗan yake so ya bayyana masa shi. Sai ya juya wajen almajiransa, ya ce a ɓoye, Masu albarka ne idanun da suke ganin abubuwan da kuke gani: Gama ina gaya muku, annabawa da sarakuna da yawa sun yi marmarin ganin abubuwan da kuke gani, amma ba su gani ba; da kuma jin abubuwan da kuke ji, amma ba su ji ba. Luka 10:15–24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Har wa yau, ma’anar albarka da ake dangantawa da waɗanda suke da gatan ganin abin da masu adalci suka yi marmarin gani, tana game da mutanen alkawari zaɓaɓɓu waɗanda ake wucewa a barsu, kuma ba sa son “ji.” Sister White ta yi nuni da hukuncin la’ana na Kristi a kan Kafarnahum, wanda alama ce ta ƙin babban haske, kuma ta jaddada Adventism ta wurin saka tsawatarwar a kan Adventism a cikin [brackets.]

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “A cikin waɗanda suke bayyana kansu a matsayin ’ya’yan Allah, an nuna ƙarancin haƙuri ƙwarai, an faɗi kalmomi masu ɗaci da yawa, an furta yawan la’ana a kan waɗanda ba sa cikin bangaskiyarmu. Da yawa sun ɗauki waɗanda suke na sauran ikklisiyoyi a matsayin manyan masu zunubi, alhali Ubangiji ba haka yake kallonsu ba. Waɗanda suke kallon mambobin sauran ikklisiyoyi haka, suna bukatar su ƙasƙantar da kansu a ƙarƙashin hannun Allah mai iko. Waɗanda suke yanke wa hukunci wataƙila sun sami ɗan kaɗan ne kawai na haske, kaɗan ne daga dama da gata. Da a ce sun sami hasken da mambobin ikklisiyoyinmu da yawa suka samu, da sun yi gaba da nisa fiye da haka, kuma da sun fi wakiltar bangaskiyarsu ga duniya da kyau. Game da waɗanda suke taƙama da haskensu, amma duk da haka suka kasa tafiya cikinsa, Almasihu ya ce, ‘Amma ina gaya muku, zai fi sauƙi ga Tayirus da Sidon a ranar shari’a fiye da ku. Kai kuwa, Kafarnahum [Seventh-day Adventists, waɗanda suka sami babban haske], wadda aka ɗaukaka har zuwa sama [ta fuskar gata], za a saukar da ke zuwa jahannama: gama da a ce mu’ujizai masu girma, waɗanda aka yi a cikinki, an yi su a Saduma, da ta kasance har wa yau. Amma ina gaya muku, zai fi sauƙi ga ƙasar Saduma a ranar shari’a fiye da ke.’ A wannan lokaci Yesu ya amsa ya ce, ‘Ina gode maka, ya Uba, Ubangijin sama da ƙasa, domin ka ɓoye waɗannan abubuwa daga masu hikima da masu basira [a ganinsu na kansu], ka kuma bayyana su ga jarirai.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

> “‘Yanzu kuwa, domin kun aikata dukan waɗannan ayyuka, in ji Ubangiji, ni kuma na yi muku magana, ina tashi da sassafe ina magana, amma ba ku saurara ba; na kuma kira ku, amma ba ku amsa ba; saboda haka zan yi wa wannan gida, wanda ake kira da sunana, wanda kuke dogara gare shi, da kuma wurin da na ba ku da ubanninku, kamar yadda na yi wa Shilo. Zan kuma kore ku daga gabana, kamar yadda na kori dukan ’yan’uwanku, wato dukan zuriyar Ifraimu.” Review and Herald, August 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

“Ayyuka masu ƙarfi” da aka yi a cikin Adventism su ne ayyukan da adalai da annabawa suka yi marmarin su gani kuma su ji. Waɗannan ayyuka masu ƙarfi an wakilta su a cikin tarihin 1843 da 1844 sa’ad da aka yi shelar saƙon Kukan Tsakar Dare. Adventism ta ƙi tarihinta, musamman ma tarihin 1843 da 1844. Tarihi ne da ya fara kuma ya ƙare da babban abin takaici, kuma haka kuma tarihi ne da aka nufa ya shiryar da su zuwa ga sabuwar ƙasa.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “An sa haske mai ƙyalli a bayansu a farkon hanyar, wanda wani mala’ika ya gaya mini shi ne ‘kiran tsakar dare.’ Wannan haske ya yi ta haskawa duk tsawon hanyar, yana ba da haske ga ƙafafunsu, domin kada su yi tuntuɓe.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Idan suka ci gaba da dubansu a kan Yesu, wanda yake a gabansu kaɗan, yana jagorantarsu zuwa birnin, suna cikin aminci. Amma ba da daɗewa ba waɗansu suka gaji, suka ce birnin yana da nisa ƙwarai, alhali kuwa sun yi tsammanin da tuni sun riga sun shiga cikinsa. Sai Yesu ya ƙarfafa su ta wurin ɗaga hannunsa na dama mai ɗaukaka, kuma daga hannunsa wani haske ya fito wanda ya yi ta kaɗawa a bisa rundunar masu jiran zuwansa, sai suka yi ihu, ‘Alleluia!’ Waɗansu kuma cikin ganganci suka yi musun hasken da yake a bayansu, suka ce ba Allah ba ne ya bishe su har wannan nisan. Hasken da yake a bayansu ya mutu, ya bar ƙafafunsu cikin cikakkiyar duhu, suka yi tuntuɓe, suka rasa ganin alamar da kuma Yesu, suka fāɗi daga hanya suka gangara cikin duniya mai duhu da mugunta da take ƙasa.” Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Abin da Zakin ƙabilar Yahuda yake warwarewa yanzu shi ne tarihin 1843 da 1844. “Tsawuka bakwai” suna wakiltar 1840 zuwa 1844, amma wannan zamani yana ƙunshe da tarihi na musamman ƙwarai wanda aka yi masa alama tun farkon tarihin alkawari. Kowanne daga cikin motsin gyara yana daidai da juna, yana ɗauke da alamomin hanya iri ɗaya. Da a ce sun bambanta da juna, da Shaidan ya ƙirƙiri wata dabara ta kai hari dabam ga kowanne motsin gyara, amma bai taɓa yin haka ba.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Amma Shaiɗan bai kasance zaune ba tare da aiki ba. Yanzu ya yi yunƙurin abin da ya taɓa yi a cikin kowane irin motsi na gyara—wato, ya ruɗi mutane ya kuma hallaka su ta wajen ɗora musu na bogi a maimakon aikin gaskiya. Kamar yadda akwai almasihai na ƙarya a ƙarni na fari na cocin Kirista, haka kuma aka taso annabawan ƙarya a ƙarni na sha shida.” The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Muhimmin batu a cikin wannan nassi dangane da saƙon gaba ɗaya da muke rabawa shi ne cewa, sa’ad da Adventism ya daina riƙe mayafin Protestantism kuma aka ƙwace masa shi gaba ɗaya a ranar 11 ga Satumba, 2001, har yanzu suna nacewa cewa su ne ragowar motsi da ke shelanta babban kukan mala’ika na uku. Duk da haka, su ne na jabu. Idan ba ka gane wane motsi ne yanzu yake ɗauke da ƙahon Protestantism ba, to kusan ba zai yiwu a fahimci daidaiton da ke tsakanin ƙahoni biyun a cikin Amurka ba.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

Ana wakiltar tarihin 1843 da 1844 a cikin kowane motsi na gyara, kuma yanzu za mu yi amfani da farkon Isra’ila ta dā a matsayin zaɓaɓɓun mutanen Allah da kuma ƙarshen Isra’ila a matsayin zaɓaɓɓun mutanen Allah domin mu kwatanta irin wannan game da Isra’ila ta zamani, tare da mai da hankali ga 1843 da 1844 kamar yadda ake wakilta a cikin kowace layi ta motsin gyara.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Musa ya yi annabci cewa Ubangiji zai taso da wani annabi kamarsa, kuma wannan annabin shi ne Yesu. Luka a cikin Ayyukan Manzanni ya tabbatar da cewa Yesu ya cika annabcin Musa.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Ubangiji Allahnka zai tashe maka wani Annabi daga tsakiyarka, daga cikin ’yan’uwanka, kamarsa; shi za ku saurara wa. Kubawar Shari’a 18:15.

Jesus is the prophet we are to listen to.

Yesu shi ne annabin da ya kamata mu saurara gare shi.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

> Gama lalle Musa ya ce wa ubanninmu, Ubangiji Allahnku zai taso muku wani annabi daga cikin ’yan’uwanku, kamarsa ni; shi ne za ku saurara masa cikin dukan abin da zai faɗa muku. Kuma zai zama, duk ran da ba zai saurari wannan annabi ba, za a hallaka shi daga cikin mutanen. Hakika kuma, dukan annabawa tun daga Sama’ila da waɗanda suka biyo bayansa, duk waɗanda suka yi magana, su ma sun riga sun yi annabci game da waɗannan kwanaki. Ku ’ya’yan annabawa ne, kuma na alkawarin da Allah ya yi da ubanninmu, yana cewa wa Ibrahim, Kuma a cikin zuriyarka ne za a albarkaci dukan dangogin duniya. Gare ku da fari Allah, bayan ya ta da Ɗansa Yesu, ya aiko shi domin ya albarkace ku, ta wurin juyar da kowannenku daga mugayen ayyukansa. Ayyukan Manzanni 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Layin gyaran Kristi yana farawa ne a lokacin ƙarshe, kamar yadda dukkan layukan gyara suke. “Lokacin ƙarshe” a kwanakin Kristi shi ne haihuwarsa. Nassi ya bayyana cewa a haihuwarsa an sami ƙaruwa cikin sani, daidai da ma’anar “lokacin ƙarshe” a littafin Daniyel. Ko makiyaya ne, ko masu hikima daga gabas, ko Hirudus mai fushi, ko Anna da Simiyon a cikin haikali, an sami ƙaruwa cikin sani sa’ad da aka haife shi. A wannan lokacin ne aka kauce wa shugabancin ikilisiyar Yahudawa. Sakin ya kasance a hankali-a-hankali, amma ya fara ne da ƙin amincewarsu da saƙon da aka buɗe a lokacin ƙarshe.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Mutane ba su san wannan ba, amma wannan labari ya cika sama da farin ciki. Da sha’awa mafi zurfi kuma mafi taushi, tsarkakan halittu daga duniyar haske suna ja zuwa duniya. Dukan duniya ta fi haske sabili da kasancewarsa. A bisa tuddai na Baitalami an tattaru taron mala’iku marasa adadi. Suna jiran alama domin su shelanta wannan bushara mai daɗi ga duniya. Da shugabannin Isra’ila sun kasance masu aminci ga abin da aka damƙa musu, da sun iya tarayya cikin farin cikin sanar da haihuwar Yesu. Amma yanzu an ƙetare su.” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

An kauce wa shugabancin Adventism a shekara ta 1989 sa’ad da aka cika Daniyel 11 aya ta 40. “Lokacin ƙarshe” a cikin tarihin Musa, wanda ya kasance alamar Yesu, shi ne haihuwarsa, inda iyalinsa kuma daga baya ’yar Fir’auna suka sami ƙarin sani game da jaririn Musa. Sunansa, ba shakka, yana nufin “an ceci daga cikin ruwa,” kuma Yesu yana nufin “Jehobah yana ceton.”

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Bayan “lokacin ƙarshe” dukan layukan gyara suna nuna wani matsayi inda ilimin da aka ƙara a wannan tarihin na musamman ake tsara shi ya zama saƙo wanda za a iya ɗaukaka a matsayin shaida ga wannan ƙarni, waɗanda za a ɗora wa alhakin hasken da aka buɗe hatiminsa a lokacin ƙarshe.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Yahaya Mai Baftisma ya ba saƙon Almasihu tsari na hukuma, kuma an ba saƙon Musa tsari na hukuma a cikin shekara ta arba’in na rayuwarsa, sa’ad da ya yi ƙoƙarin kuɓutar da Isra’ila daga Masar da ƙarfinsa na kansa. Saƙon kuɓutarwa daga Masar yanzu ya shiga cikin tarihin da aka rubuta a fili.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Shekaru arba’in bayan haka, saƙon Musa ya sami ƙarfi a wurin ƙurmin da ke ƙonewa, kuma ya kasance tare da alamu biyu na allahntakar Allah kamar yadda aka wakilta ta wurin sandar da ta koma maciji da kuma hannun kuturta da Musa ya fito da shi daga ƙirjinsa. Saƙon Yesu ya sami ƙarfi a baftismarsa, wadda ta kasance tare da alamu biyu na allahntaka, muryar Uba da kuma Ruhu Mai Tsarki. Alamar hanya ta gaba a cikin tarihin nan biyu tana wakiltar babban baƙin-ciki na farko, lokacin jinkiri, zuwan mala’ika na biyu ko kuma 1843.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

An misalta gazawar da ta bayyana a cikin zuri’ar Musa ta wurin matarsa sa’ad da mala’ikan ya sauko domin ya kashe Musa saboda bai yi wa ɗansa kaciya ba. Cikin tsoro Zipporah ta aikata wannan ibada a kan ɗansu da kanta. Musa ya manta ya yi wa ɗansa kaciya! Ainihin alamar alkawarin da aka ba Ibrahim ce Musa ya manta da ita. Uba Ibrahim ya riga ya gabatar da annabcin bautar Ibraniyawa da kuma kuɓutarsu a cikin Masar da daga Masar, kuma annabcinsa ya kamata ya cika dalla-dalla ta wurin Musa, amma Musa ya manta ya yi wa ɗansa kaciya. A wannan lokacin Musa ya mayar da Zipporah ta zauna tare da mahaifinta har bayan kuɓutarwar. Ta zauna a Midiyan har sai da Musa ya bishe ’ya’yan Isra’ila ta cikin ruwan Bahar Maliya, wanda manzo Bulus ya sanar da mu yana wakiltar baftisma, wato ainihin ibadar da ta maye gurbin kaciya. Kada ku rasa wannan batu. Isowar alamar hanya mai wakiltar mala’ika na biyu a cikin tarihin Musa, alamar hanyar da take haifar da rashin cikar bege na farko a wannan tarihin, ƙin yarda ne da ka’ida ta farko ta dangantakar alkawarin Ibrahim da Allah.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Babban abin baƙin ciki na farko a cikin zuriyar al’amuran Kristi shi ne mutuwar Lazarus, wadda Marta da Maryamu suka tabbata ba za ta faru ba da Yesu bai jinkirta ba har sai da Lazarus ya riga ya yi kwana huɗu a mace. Abin baƙin cikin da Yesu ya bari abokinsa na kusa, Lazarus, ya mutu ya kuma ruɓe a cikin kabari, ya yi girma ƙwarai, ba ga ’yan’uwa mata biyu kaɗai ba, har ma da almajiran. Duk da haka, tashin Lazarus daga matattu ya zama hatimin dukan hidimar Kristi.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “A jinkirin da Kristi ya yi na zuwa wurin Lazarus, yana da manufar jinƙai ga waɗanda ba su karɓe Shi ba. Ya dakata, domin ta wurin tayar da Lazarus daga matattu Ya ba mutanensa masu taurin kai, marasa bangaskiya, wata ƙarin shaida cewa lalle ne Shi ne ‘tashin matattu, da rai.’ Ba ya so ya daina dukan bege game da mutanen nan, talakawa, tumakin da suka ɓata na gidan Isra’ila. Zuciyarsa tana karyewa saboda rashin tubansu. Cikin jinƙansa Ya ƙuduri niyyar ba su wata ƙarin shaida cewa Shi ne Mai Maidowa, Wanda Shi kaɗai zai iya fito da rai da rashin mutuwa zuwa ga haske. Wannan zai zama shaida wadda firistoci ba za su iya karkata ma’anarta ba. Wannan ne dalilin jinkirinsa na zuwa Betanya. Wannan mu’ujiza mafi girma, wato tayar da Lazarus, za ta sa hatimin Allah a kan aikinsa da kuma a kan da’awarsa ta allahntaka.” The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Ana misalta hatimin dubu ɗari da arba’in da huɗu na Allah a cikin tarihin shekarun 1843 da 1844, domin an sanar da mu cewa Li’azaru ne ya jagoranci Almasihu zuwa Urushalima a shigarsa ta nasara. Tarihin wannan shiga ta nasara shi ne tarihin da Sister White ta yi amfani da shi domin misalta Kukan Tsakar Dare na 1843 da 1844. Rashin fahimta ne game da cewa Almasihu yana da ikon ta da matattu ta wurin ikon halittar Allah. Maryamu da Elizabet sun furta cewa sun san Yesu yana da ikon ta da Li’azaru a ƙarar ƙaho na ƙarshe, amma ba su iya ganin cewa lalle yana da ikon tayar da shi a wannan lokacin nan take ba. Suna cikin musun gaskiyar da ya zo domin ya nuna a baftismarsa da mutuwarsa, farkon da ƙarshen hidimarsa ta mutum mai tsawon shekara uku da rabi. Ba su iya gani ba sai da aka cire dutsen daga kabarin, kamar yadda daga baya za a cire hannunsa daga kuskure a wasu lambobi a kan jadawalin 1843.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Musa, bayan ya sallami Zipporah daga fuskantar gwagwarmayar da ke tafe da Fir’auna, ɗan’uwansa babba Haruna ya tarye shi, sai waɗannan manzanni biyu suka nufi Masar suna wakiltar saƙon mala’ika na biyu. Kafin a saukar da kowace annoba a kan Masar, Musa ya gargaɗi Fir’auna cewa idan bai bar Isra’ila, ɗan farin Allah ba, ya fita ya yi sujada ba, to Allah zai kashe ɗan farin Masar.

> And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

> Sai Ubangiji ya ce wa Musa, Sa’ad da za ka tafi ka koma Masar, ka tabbata ka yi dukan waɗancan abubuwan al’ajabi a gaban Fir’auna, waɗanda na sa a hannunka; amma zan taurare zuciyarsa, domin ba zai bar mutanen su tafi ba. Kuma za ka ce wa Fir’auna, Ga abin da Ubangiji ya ce, Isra’ila ɗana ne, ɗan farina ma na fari: Kuma ina gaya maka, Ka bar ɗana ya tafi, domin ya bauta mini: kuma in ka ƙi ka bar shi ya tafi, ga shi, zan kashe ɗanka, wato ɗan farinka na fari. Fitowa 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Kukan Tsakar Dare hasashe ne cewa a nan gaba za a cika shi.

> “In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

> “A cikin kuɓutar Isra’ila daga Masar, an sāke ba da umarni game da keɓe ɗan fari. Yayinda ’ya’yan Isra’ila suke cikin bautar Masarawa, Ubangiji ya umurci Musa ya je wurin Fir’auna, sarkin Masar, ya ce, ‘Ga abin da Ubangiji ya ce, Isra’ila ɗana ne, ɗan farina ma: kuma ina ce maka, Ka sallami ɗana, domin ya bauta mini: kuma in ka ƙi ka sallame shi, ga shi, zan kashe ɗanka, wato ɗan farinka.’ Fitowa 4:22, 23.”

> “Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

> “Musa ya isar da saƙonsa; amma amsar sarki mai girman kai ita ce, ‘Wane ne Ubangiji, da zan yi biyayya ga muryarsa in bar Isra’ila su tafi? Ban san Ubangiji ba, kuma ba zan bar Isra’ila su tafi ba.’ Fitowa 5:2. Ubangiji ya yi wa mutanensa aiki ta wurin alamu da abubuwan al’ajabi, yana aiko da hukunci masu ban tsoro a kan Fir’auna. Daga baya aka umarci mala’ikan hallaka ya kashe ɗan fari na mutum da na dabba a cikin Masarawa. Domin a tsare Isra’ilawa, aka umarce su su shafa jinin ɗan rago da aka yanka a kan madogaran ƙofofinsu. Dole ne a yi wa kowane gida alama, domin sa’ad da mala’ikan ya zo cikin aikinsa na mutuwa, ya ƙetare gidajen Isra’ilawa.” The Desire of Ages, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Saƙon Kukan Tsakar Dare zuwa ga Fir’auna yana bayyana mutuwar ɗan fari a matsayin amsa ga tawaye na Fir’auna. Da zarar an sanya saƙon cikin rubuce, an kawo annobai a kan Masar, waɗanda suke wakiltar ikon Kukan Tsakar Dare a lokacin bazarar shekara ta 1844. Saƙon Kukan Tsakar Dare ya ratsa ƙasar baki ɗaya kamar babban igiyar ruwa a lokacin bazarar shekara ta 1844. Annoban suka ratsa ko’ina cikin Masar, kuma sa’ad da mutuwar ɗan fari da aka yi alkawari ta iso, aka ji kuka a tsakar dare a duk faɗin Masar.

> And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

> Sai Musa ya ce, “Ga abin da Ubangiji ya ce, Da wajen tsakar dare zan fita a tsakiyar ƙasar Masar; kuma dukan ɗan fari a ƙasar Masar za su mutu, daga ɗan farin Fir’auna wanda yake zaune a kan kursiyinsa har zuwa ɗan farin baiwar da take bayan niƙa; har ma da dukan ɗan farin dabbobi. Kuma za a yi babban kuka a dukan ƙasar Masar, irin wanda ba a taɓa yin kamarsa ba, kuma ba za a ƙara yin kamarsa ba.” Fitowa 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Shigar Almasihu cikin Urushalima cikin ɗaukaka ya kai ga gicciyen Kalbari, kuma almajiran Almasihu da sauran mabiyansa suka fuskanci Babban Cizon Rai.

> “Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

> “Bacin ranmu bai kai na almajiran ba. Sa’ad da Ɗan mutum ya shiga Urushalima cikin nasara, sun sa rai cewa za a naɗa Shi sarki. Jama’a suka yi ta tururuwa daga dukan yankin kewaye, suna kuma kira: ‘Hosanna ga Ɗan Dawuda.’ Kuma sa’ad da firistoci da dattawa suka roƙi Yesu ya tsawatar wa taron su yi shiru, sai Ya bayyana cewa idan su suka yi shiru, har duwatsu ma za su yi kuka, gama dole ne annabci ya cika. Duk da haka, cikin ’yan kwanaki kaɗan, waɗannan almajirai ɗin nan suka ga ƙaunataccen Maigidansu, wanda suka gaskata zai yi mulki a kan kursiyin Dawuda, an shimfiɗa Shi a kan muguwar gicciye a sama da Farisiyawa masu ba’a da izgili. Manyan bege-bege nasu sun rushe, duhun mutuwa kuma ya lulluɓe su.” Testimonies, volume 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Babban baƙin cikin almajiran da kuma na Millerites shi ma an wakilta shi da Ibraniyawa da suka makale tsakanin rundunar Fir’auna da Bahar Maliya.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Hasken da ya taru daga zamanai da suka shuɗe yana haskakawa a kanmu. An kiyaye tarihin mantuwar Isra’ila domin ya zama mana haske. A wannan zamani Allah ya sa hannunsa ya tattara wa kansa mutane daga kowace al’umma, da kabila, da harshe. A cikin motsin zuwan Almasihu Ya yi aiki domin gādonsa, kamar yadda Ya yi wa Isra’ilawa sa’ad da Ya jagorance su daga Masar. A cikin babban abin takaici na shekara ta 1844, an gwada bangaskiyar mutanensa kamar yadda aka gwada ta Ibraniyawa a Bahar Maliya.” Testimonies, juzu’i na 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Yana da muhimmanci a gane cewa, sa’ad da Almasihu ya shiga Urushalima, wahayin wannan sa’a ya haifar da ɓarkewar yabo, abin da Farisiyawa suka nemi a dakatar. Jigon wannan ƙungiyar yabo shi ne ambaton Yesu a matsayin ɗan Dawuda, ainihin alamar da Almasihu ya yi amfani da ita domin nuna ƙarshen mu’amalolinsa na baki da Yahudawan masu gardama. Abin da ya fi ɓata wa Yahudawa rai kuwa shi ne gane cewa, sa’ad da suke kiran Yesu Ɗan Dawuda, a zahiri suna nuni ne, ta hanyar ishara, ga shigowar nasara ta Sarki Dawuda cikin Urushalima.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

A cikin tarihin aikin Dawuda na kawo akwatin alkawari zuwa Urushalima, ƙarfafuwar saƙon ta sami wakilci a cikin ƙarfafuwar Dawuda.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Sai Dawuda ya ci gaba, ya kuma ƙara girma; Ubangiji Allah na rundunoni kuwa yana tare da shi. 2 Sama’ila 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Bayan haka Dawuda ya ƙudura ya kawo akwatin alkawari zuwa Urushalima. A cikin kawo akwatin alkawarin zuwa birnin Dawuda, za a sami abin takaici, kamar yadda yake a kowane layin gyara. Uzza, wanda sunansa yana nufin ƙarfi, yana sane sarai cewa ba a ba shi izinin taɓa akwatin alkawarin ba, duk da haka ya yi haka. Ainihin abin da ya kai akwatin alkawarin cikin bauta tun da farko shi ne rashin biyayya ga bayyanaɗɗen nufin Ubangiji, da kuma ɗaukan kai game da ikon da ke da alaƙa da akwatin Allah. Duk da haka Uzza, mutum mai ƙarfi na Dawuda, ya yi rashin biyayya, kamar yadda Musa ya yi rashin biyayya ga umarnin kaciya. Aka bugi Uzza har ya mutu, kuma akwatin alkawarin ya zauna a wajen Urushalima har sai da Dawuda ya fahimci cewa ana albarkace waɗanda suke kula da wurin da akwatin alkawarin ya kasance bayan mutuwar Uzza. Sai Dawuda ya sāke tashi ya kawo akwatin alkawarin cikin Urushalima. Yayin da Dawuda yake rawa yana shiga Urushalima, matarsa ta ga tsiraicinsa kuma ta yi matuƙar baƙin ciki.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Layi uku na motsin gyaran hali waɗanda dukansu suke magana ne game da 1843 da 1844, lokacin da adalai da annabawa suka yi marmarin gani da ji. Siffofin zuwan mala’ika na biyu, waɗanda ta haka suke nuna lokacin jinkiri da baƙin ciki, dukansu suna da sauƙin ganewa. Gaskiya masu zurfi sun bayyana cewa wannan baƙin cikin bai kasance kawai rashin fahimta daga ɓangaren Musa ba, ko Uzza ko Marta da Maryamu, amma baƙin ciki ne da yake da alaƙa da ƙin karɓar wani muhimmin ƙa’ida ta asali da take haɗe da ainihin tarihin da aka cika wannan baƙin ciki a cikinsa. Ga Musa, alamar kaciya ce; ga Uzza, ɗaukan kai ne game da umarnan Allah da suka shafi akwatin alkawari; ga Marta da Maryamu, rashin bangaskiya ne ga ikon halittawa na Almasihu na tayar da matattu.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

Ga Musa, ainihin jigon hidimarsa shi ne kafa dangantakar alkawari da zaɓaɓɓen jama’a, amma Musa ya manta da alamar wannan alkawari. Ga Uzza, abin ya shafi ainihin ƙa’idar tsarkin shari’ar Allah, wadda aka bayyana a cikin akwatin alkawari. Ga Marta da Maryamu, abin ya shafi ainihin cibiyar hidimar Almasihu, wadda ta fara da baftismarsa, ta kuma ƙare da mutuwarsa, da kabarinsa, da tashinsa daga matattu, kamar yadda aka misalta tun a farkon hidimarsa. Babban cikas na farko na 1843 ya faru ne sakamakon kuskure a wasu daga cikin lambobin da ke kan jadawalin, wanda ya kasance cikar annabcin Habakkuk. Kuskuren ya shafi mafi muhimmiyar ƙa’ida ta motsin Miller—ƙa’idar rana ɗaya domin shekara guda.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“Tsãwoyi bakwai” suna wakiltar motsin Zuwan Almasihu na 1840 zuwa 1844, amma a cikin wannan motsi akwai tarihin 1843 zuwa 1844 wanda ya fara kuma ya ƙare da baƙin ciki, ta haka yana ɗora hatimin Alfa da Omega a kan wannan tarihi. Kuma wannan tarihin shi ne ainihin tarihin da Yesu da Ellen White suka nuna a matsayin tsattsarkan tarihi wanda masu adalci suka daɗe suna marmarin gani.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Waɗannan layuka huɗu; Musa, Dawuda, Almasihu da Millerites suna koyar da cewa sa’ad da aka maimaita misalin budurwai goma a ƙarshen duniya, za a sami ba da iko, ba ga saƙon mala’ika na biyu ba, sai dai ga saƙon mala’ika na uku, wanda rashin cika bege zai biyo baya, wanda kuma ya fara lokacin jinkiri.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Sa’ad da mala’ika na fari ya sauko a ranar 11 ga Agusta, 1840, ya tabbatar da babban ƙa’idar annabci ta Millerites, kuma baƙin cikin farko nasu zai kasance a sarari yana da alaƙa da wannan ƙa’ida. Sa’ad da wannan baƙin ciki da lokacin jinkiri suka ƙare a Kiran Tsakar Dare, wannan saƙo ma zai kasance yana da alaƙa da ƙa’idar rana ɗaya ga shekara ɗaya, haka kuma tantancewar cewa Almasihu zai zo a ranar 22 ga Oktoba, 1844. Dukan alamomin hanya huɗu na shekarun 1840 zuwa 1844 suna da alaƙa da ƙa’idar rana ɗaya ga shekara ɗaya.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

An sa Yahudawa su zama ma’adanan Dokar Allah, kuma batun da aka wakilta a zuriyar Musa shi ne Dokar Allah da ƙa’idoji. A tarihin Dawuda kuma, Dokar Allah ce ta sake kasancewa batun. A tarihin Almasihu ma, Dokar Allah ce, gama ba tare da zubar da jini ba babu gafarar zunubin da Dokar Allah ta bayyana wa mai zunubi. Amma an sa Adventism ya zama ma’adanan ba Dokar Allah kaɗai ba har ma da Kalmar annabci.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Saboda haka, jigon da ke cikin layin tarihin Millerite shi ne ƙa’idodin annabcin Allah. A ƙarshen Adventism, al’amarin zai sāke komawa ga ƙa’idodin fassarar annabci, amma tun daga 1844 ba za a ƙara amfani da lokacin annabci ba. Ƙa’idodin da suke a ƙarshe sun ginu ne a kan Alpha da Omega suna kwatanta ƙarshen daga farkon.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Sa’ad da fifikon Daular Usmaniyya ya ƙare a cikar annabi ta masifa ta biyu, yana wakiltar aikin annabci na Musulunci, annabcin shekara ɗari uku da casa’in da ɗaya da kwanaki goma sha biyar na Ru’ya ta Yohanna 9:15 ya cika, kuma “ƙa’idar cewa yini ɗaya yana wakiltar shekara ɗaya,” wadda ita ce ainihin zuciyar aikin Miller, ta tabbata.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Sa’ad da Musulunci ya kai hari a ranar 11 ga Satumba, 2001, zuwan annoba ta uku cikin cikar Ru’ya ta Yohanna 8:13 ya cika, kuma ka’idar da ta kasance ainihin zuciyar aikin Future for America ta tabbata; wato wannan ka’ida, a taƙaice, ita ce maimaituwar tarihi. An tabbatar da annabcin ƙaho na annoba da ke wakiltar Musulunci sa’ad da mala’ikan Ru’ya ta Yohanna goma a shekara ta 1840 da kuma mala’ikan Ru’ya ta Yohanna goma sha takwas a shekara ta 2001 suka cika. Tarihi ya maimaitu. Abin da za a sa ran zai biyo baya shi ne rashin cika tsammani.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Baƙin cikin zai shigar da lokacin jinkiri. Baƙin cikin zai karya guiwar waɗanda suka shiga aikin, ya kuma watsar da su. Za a cika wannan baƙin cikin ta wurin watsi da wata muhimmiyar ƙa’ida ta annabci, hakika babbar ƙa’idar annabci da aka kafa tun farkon Adventism. Ƙarfafawar ranar 11 ga Satumba, 2001 tana da alaƙa da Musulunci, kuma baƙin cikin ranar 18 ga Yuli, 2020 ya shafi Musulunci. An sanar da mu cewa abin da ya ba Samuel Snow da wasu daga baya damar gane ranar 22 ga Oktoba, 1844 shi ne Ubangiji ya ɗauke hannunsa daga kuskuren da yake cikin wasu lambobi a jadawalin 1843. Sa’an nan Snow da Millerites suka ga cewa shaidar da ta sa suka yi hasashen shekara ta 1843 domin cikar annabcin shekaru dubu biyu da ɗari uku, ita ce a lokacin aka gane cewa ita ce wannan shaidar ɗaya tilo da ta ba su damar tantance ranar 22 ga Oktoba, 1844.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

> “Yesu da dukan rundunar sama suka dubi waɗanda, cikin ɗanɗanon bege, suka daɗe suna ɗokin ganin Shi wanda rayukansu suke ƙauna, da tausayi da ƙauna. Mala’iku kuwa suna shawagi a kewaye da su, domin su ƙarfafa su a lokacin gwajinsu. Waɗanda suka ƙyale karɓar saƙon samaniya kuwa aka bar su cikin duhu, fushin Allah kuma ya huru a kansu, domin ba su yarda su karɓi hasken da Ya aiko musu daga sama ba. Waɗancan amintattu da suka yi baƙin ciki saboda cika tsammani, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. An sāke kai su ga Littattafansu Masu Tsarki domin su bincika lokutan annabci. An ɗauke hannun Ubangiji daga kan lambobin, aka kuma bayyana kuskuren. Suka ga cewa lokutan annabci sun kai har zuwa 1844, kuma irin wannan hujjar da suka gabatar don nuna cewa lokutan annabci sun ƙare a 1843 ce ta tabbatar da cewa za su ƙare a 1844. Haske daga Maganar Allah ya haskaka matsayinsu, suka kuma gano lokacin jinkiri—‘Ko da wahayin ya jinkirta, sai ka jira shi.’ Cikin ƙaunarsu ga zuwan Kristi nan da nan, sun yi watsi da jinkirin wahayin, wanda aka ƙaddara ya bayyana ainihin masu jira na gaskiya. Suka sāke samun wani takamaiman lokaci. Duk da haka na ga cewa da yawa daga cikinsu ba za su iya ɗagowa sama da tsananin baƙin cikin da ya same su ba, domin su mallaki irin wancan himma da ƙwazo da suka alamta bangaskiyarsu a 1843.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Ya kamata mu yi tsammani cewa shaidar da ta kai ga hasashen cewa Musulunci zai kai hari ga Ƙasar Amirka a ranar 18 ga Yuli, 2020, za ta tabbatar da cewa a dokar Lahadi mai zuwa nan ba da jimawa ba, Musulunci ne hukuncin da za a kawo a kan Ƙasar Amirka, ba tare da abin lokaci ya ƙara kasancewa a haɗe da wannan abin da zai faru ba.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

Manyan alamomin hanya guda huɗu a tarihin daga 1840 har zuwa 1844. Kowane alamar hanya yana da alaƙa da aiwatar da babbar ƙa’idar Miller—wato ƙa’idar cewa rana ɗaya tana wakiltar shekara guda.

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

Manyan alamomi huɗu na farko a tarihin shekara ta 2001, har zuwa dokar Lahadi. Satumba 11, 2001 ya kasance Musulunci ne. Hasashen da ya kasa cika na Yuli 18, 2020 ya kasance game da Musulunci. Kowane alamar hanya tana da alaƙa da aiwatar da ƙa’ida ta farko ta Future for America—maimaituwar tarihi. “Tsawa bakwai” suna wakiltar abubuwan da za su faru a nan gaba waɗanda za a bayyana bisa tsarinsu. Ta farkon cikin alamomin huɗun ita ce Satumba 11, 2001, wadda ta nuna harin da Musulunci ya kai wa Amurka cikin cikar masifa ta uku. Alamar hanya ta ƙarshe, wadda ke wakiltar dokar Lahadi a cikin tarihinmu, dole ne ta kasance game da Musulunci domin Alpha da Omega kullum yana bayyana ƙarshe daga farko, kuma Alpha da Omega shi ne Wanda ya rufe “tsawa bakwai” saboda wannan tarihi ɗin kansa. Musulunci zai kai hari ga Amurka a dokar Lahadi.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Wannan yana ɗaya daga cikin manyan muhimman abubuwa uku na buɗewar hatimin tsãwa bakwai da ake ci gaba da bayyana yanzu. Da zarar Musa ya shelanta saƙon da yake wakiltar Kukan Tsakar Dare a cikin jerin tarihinsa, motsi na ƙarshe suka kasance masu sauri. Annoba goma masu hallakarwa ta hanyar iko na allahntaka, har sai annabcin ɗan fari ya cika, abin da ya haifar da kuka a Tsakar Dare a Masar. Da zarar Almasihu ya shiga Urushalima, matakai masu sauri zuwa gicciye suka fara. Sa’ad da aka shelanta saƙon, babu komawa baya. Daga taron sansani na Exeter a ranar 12 ga Agusta, 1844, cikin ƙasa da watanni biyu bayan haka, annabcin ya cika.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Sai maganar Ubangiji ta zo mini, tana cewa, Ɗan mutum, mene ne wannan karin magana da kuke yi a cikin ƙasar Isra’ila, kuna cewa, Kwanaki suna ja, kowane wahayi kuwa yana ƙarewa a banza? Saboda haka ka faɗa musu, Ga abin da Ubangiji Allah yana cewa; Zan sa wannan karin magana ta daina, ba kuwa za su ƙara yin amfani da ita a matsayin karin magana a Isra’ila ba; amma ka ce musu, Kwanaki sun kusa, haka kuma cikar kowane wahayi. Gama ba za a ƙara samun wani wahayi na banza ko wani duba na lallashi a cikin gidan Isra’ila ba. Gama ni ne Ubangiji: zan yi magana, maganar da kuwa zan faɗa za ta cika; ba za a ƙara jinkirta ta ba: gama a cikin kwanakinku, ya ku gidan tawaye, zan faɗi magana, in kuwa aikata ta, in ji Ubangiji Allah. Sai kuma maganar Ubangiji ta sāke zuwa mini, tana cewa, Ɗan mutum, duba, mutanen gidan Isra’ila suna cewa, Wahayin da yake gani na kwanaki masu yawa ne masu zuwa, yana kuma yin annabci ne game da lokuta masu nisa. Saboda haka ka ce musu, Ga abin da Ubangiji Allah yana cewa; Ba za a ƙara jinkirta ko ɗaya daga cikin maganganuna ba, amma maganar da na faɗa za a aikata ta, in ji Ubangiji Allah. Ezekiyel 12:21–28.

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