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# The Book of Daniel - Number Sixty-Four

Littafin Daniyel - Lamba ta Sittin da Huɗu

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Bayyana Annabci: Haɗa Satumba 11, 2001 da Lokacin Hatimcewa, Ruwan Sama na Ƙarshe, da Aikin Ƙarshe na Almasihu

Author

Jeff Pippenger

Published

January 28, 2024

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In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

A cikin makalolin baya-bayan nan muna ta yin nuni ga wasu ƴan nassosi daga Ruhun Annabci waɗanda suke nuna wani lokaci daga 11 ga Satumba, 2001 har zuwa lokacin da Mikayel zai tashi tsaye kuma lokacin jarrabawar ɗan adam ya ƙare. A cikin wannan lokacin, akwai wasu kaɗan daga misalan annabci waɗanda suke bayyana aikin ƙarshe na Almasihu a Wuri Mafi Tsarki.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Aikin Almasihu a cikin Wuri Mai Tsarki an wakilta shi a cikin wahayin Kogin Ulai na Daniel sura ta takwas, kuma Sister White ta sanar da mu cewa wahayin Kogin Ulai yanzu yana kan aiwatar da cikarsa. Aikin ƙarshe da ake kammalawa a cikin Wuri Mai Tsarki na sama, wanda yanzu yake kan aiwatar da cikarsa, an wakilta shi cikin kalmomin annabci iri-iri. An wakilta shi a matsayin, a cikin sauran wakilce-wakilcen annabci, lokacin hatimcewa, ruwan sama na ƙarshe, aikin ƙarshe na ceto, da tsarkake haikalin. Yana da muhimmanci a haɗa waɗannan kalmomi wuri guda, kuma a kuma sanya su cikin madaidaicin matsayinsu na tarihi.

> “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.

> “A wannan lokaci, yayinda aikin ceto yake gab da kammalawa, wahala za ta zo a kan duniya, al’ummai kuma za su yi fushi, duk da haka za a hana su wuce iyaka domin kada su hana aikin mala’ika na uku. A wannan lokaci ne ‘ruwan sama na ƙarshe,’ ko kuma wartsakewa daga gaban Ubangiji, zai zo, domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, ya kuma shirya tsarkaka su tsaya a lokacin da annobai bakwai na ƙarshe za a zuba.” Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

“Aikin mala’ika na uku” shi ne kuma “aikin ceto,” wanda yake shirya “tsarkaka su tsaya a lokacin da annobai bakwai na ƙarshe za a zubo.”

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Al’ummai kuwa suka yi fushi, fushinka kuma ya zo, da kuma lokacin matattu, domin a yi musu shari’a, kuma domin ka ba wa bayinka annabawa lada, da tsarkaka, da waɗanda suke tsoron sunanka, ƙanana da manya; kuma ka hallaka waɗanda suke lalatar duniya. Ru’ya ta Yohanna 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Al’ummai suna fushi kafin ƙarewar lokacin jarrabawa (wanda shi ne lokacin da ake zubar da fushin Allah), duk da haka sa’ad da al’ummai suke fushi, ana kuma “riƙe su a karkace.” “Lokacin” da al’ummai suke fushi, yana nuna farkon aikin kammala ceto, kuma aikin kammala ceto shi ne hatimce mutanen Allah.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Mutanen Allah na gaskiya, waɗanda suke da ruhin aikin Ubangiji da ceton rayuka a zuciyarsu, koyaushe za su dubi zunubi a cikin ainihin halinsa na zunubi. Za su kasance kullum a gefen yin mu’amala da zunubai cikin aminci da bayyananniya—waɗannan zunubai da sauƙi suke cin galaba a kan mutanen Allah. Musamman a aikin ƙarshe domin ikilisiya, a lokacin hatimcewa na dubu ɗari da arba’in da huɗu, waɗanda za su tsaya marasa aibu a gaban kursiyin Allah, za su ji da zurfi ƙwarai laifuffukan mutanen Allah masu ikirari. An bayyana wannan da ƙarfi ta wurin kwatancin annabin game da aikin ƙarshe a ƙarƙashin surar mazajen nan, kowannensu yana da makamin kisa a hannunsa. Wani mutum a cikinsu kuwa yana sanye da lilin, yana kuma da akushin tawada na marubuci a gefensa. ‘Ubangiji kuwa ya ce masa, Ka bi ta tsakiyar birnin, ta tsakiyar Urushalima, ka sa alama a goshin mutanen da suke nishi da kuka saboda dukan abubuwan ƙyama da ake yi a tsakiyarta.’” Testimonies, juzu’i na 3, 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

An kame al’ummai domin kada su hana hatimcewar dubu ɗari da arba’in da huɗu. A cikin Ru’ya ta Yohanna sura ta bakwai, al’ummai masu fushi waɗanda ake riƙe da su ana wakilta su a matsayin iskoki huɗu da ake riƙe da su a cikin wannan lokaci guda ɗaya, kuma an ayyana wannan lokaci a sarari a matsayin wani ɗan lokaci.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> “Shaiɗan yanzu yana amfani da kowace dabara a wannan lokacin na sa hatimi domin ya hana tunanin mutanen Allah karɓar gaskiyar wannan zamani, kuma ya sa su yi rawa. Na ga wani rufi da Allah yake shimfiɗawa bisa mutanensa domin ya kāre su a lokacin wahala; kuma kowane rai da ya kafu a kan gaskiya, mai tsarkin zuciya kuma, za a rufe shi da rufin Maɗaukaki.”

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> “Shaidan ya san wannan, kuma yana aiki da babban ƙarfi domin ya sa tunanin mutane da yawa gwargwadon iyawarsa ya kasance cikin jujjuyawa da rashin tabbaci game da gaskiya. …”

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> “Na ga cewa Shaiɗan yana aiki ta waɗannan hanyoyi domin ya ɗauke hankalin mutanen Allah, ya ruɗe su, ya kuma janye su, a daidai wannan lokacin hatimcewa. Na ga waɗansu da ba su tsaya da ƙarfi domin gaskiyar wannan zamani ba. Gwiwowinsu suna rawa, ƙafafunsu kuma suna zamewa, domin ba a dasa su da ƙarfi a kan gaskiya ba, kuma ba za a iya shimfiɗa musu murfin Allah Maɗaukaki a kansu ba, matuƙar suna cikin wannan rawar jiki.”

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> “Shaiɗan yana ƙoƙarin yin amfani da dukkan dabarunsa don riƙe su a inda suke, har sai an gama hatimcewa, har sai an shimfiɗa rufin nan a kan mutanen Allah, su kuma su kasance sun rage ba tare da mafaka daga zafin fushin Allah ba, cikin annoba bakwai na ƙarshe. Allah ya fara shimfiɗa wannan rufi a kan mutanensa, kuma ba da daɗewa ba za a shimfiɗa shi a kan duk waɗanda za su sami mafaka a ranar kisan. Allah zai yi aiki da iko domin mutanensa; kuma za a kuma bar Shaiɗan ya yi aiki.” Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

’Yar’uwa White ta rubuta waɗannan kalmomi a shekara ta 1851, shekaru biyar kafin mutanen Allah su shiga cikin yanayin Laodicea, kuma su jinkirta aikin hatimta ta wurin ƙin karɓar ƙarin hasken “sau bakwai.” Wannan hasken da ya ƙaru zai ƙara kuma ya kammala aikin Allah na rufe mutanensa kafin annobai bakwai na ƙarshe. A maimakon haka, mutanen Allah suka tayar da hankali, aka kuma hukunta su da yawo a jejin Laodicea, kamar yadda tawayen Isra’ila na dā da yawonsu a jeji suka wakilta. Nawa ne daga cikin ’yan tawaye na Isra’ila na dā suka shiga Ƙasar Alkawari? Wane nassi ne a cikin Littafi Mai Tsarki, ko Ruhun Annabci, da ya nuna wani daga cikin mutanen Laodicea da za a cece su? Amsar ita ce, “Babu ko ɗaya!” gama mutumin Laodicea ya ɓace kamar dai waɗanda daga Isra’ila na dā da suka mutu a jeji.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Sanya hatimin ga dubu ɗari da arba’in da huɗu lokaci ne, kuma yana farawa ne sa’ad da mala’iku huɗu suka riƙe iskoki huɗu, wanda kuma shi ne lokacin da al’ummai suka fusata, amma duk da haka aka takaita su. A lokacin sanya hatimin, Allah yana shirya mutanensa su tsaya a lokacin annoba bakwai na ƙarshe, kuma ana wakiltar wannan shiri da shimfiɗa “rufewa” a kan mutanensa, kuma haka nan ana wakilta shi da kammala aikin ceto da kuma kammala aikin mala’ika na uku. Shirin da ake wakilta da dukan waɗannan misalai yana dogara ne a kan karɓar “gaskiyar wannan lokaci.”

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

Waɗanda ba za su “tsaya da ƙarfi saboda gaskiyar wannan lokaci” ba, su ne waɗanda suke “rawar jiki,” domin hankalinsu bai mayar da hankali ga “gaskiyar wannan lokaci” ba. Ta rubuta cewa ta “ga waɗansu da ba su tsaye da ƙarfi saboda gaskiyar wannan lokaci ba. Gwiwowinsu suna rawar jiki, ƙafafunsu kuma suna zamewa, domin ba a kafa su da ƙarfi bisa gaskiya ba, kuma ba za a iya ja musu rufin Maɗaukakin Allah a kansu ba alhali suna cikin irin wannan rawar jiki.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Gaskiyar yanzu” ita ce take ba da “rufi,” kuma “rufi” ɗin kuma ana kuma wakilta shi a matsayin “hatimin Allah.” “Hatimin Allah” an yi masa kamanci da jinin da ya rufe ƙofofin Ibraniyawa, wanda ya ba mala’ikan hallakarwa damar ƙetare gidajen da ƙofarsu ta kasance “a rufe” da jinin. “Rufi” shi ne “hatimtawa,” kuma “hatimtawa” ana cika ta ne ta wurin “gaskiyar yanzu.”

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Ka tsarkake su ta wurin gaskiyarka: maganarka ita ce gaskiya. Yohanna 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Kowane motsin gyara yana da nasa jigo na musamman, kuma jigon motsin gyaran na mutum dubu ɗari da arba’in da huɗu shi ne “Musulunci na Bala’i na uku”. “Gaskiyar wannan zamani” a kwanaki na ƙarshe ita ce Musulunci na Bala’i na uku.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> “Littattafan Nassi suna ci gaba da buɗewa ga mutanen Allah. A koyaushe akwai, kuma a koyaushe za a kasance da wata gaskiya da ta shafi kowane zamani ta hanya ta musamman.” Review and Herald, June 29, 1886.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

Wannan “saƙon” gaskiya ta yanzu ne yake hatimce mutanen Allah a kwanaki na ƙarshe, kuma ana wakilta lokacin hatimcewar da fara sa’ad da ake riƙe iskokin huɗu. Al’ummai suka yi fushi a ranar 11 ga Satumba, 2001, kuma a wannan lokaci ne hatimcewar dubu ɗari da arba’in da huɗu ta fara, yayin da ruwan sama na ƙarshe, wanda yake “saƙo” ne, ya fara bayyana ba tare da rufewa ba.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “An buɗe wa Yohanna al’amura masu zurfi da ban sha’awa ƙwarai game da abin da ikkilisiya za ta fuskanta. Ya ga matsayin mutanen Allah, da hatsarorinsu, da gwagwarmayarsu, da cetonsu na ƙarshe. Ya rubuta saƙonnin ƙarshe waɗanda za su balaga girbin duniya, ko dai a matsayin dami domin rumbun sama, ko kuma a matsayin ɗaurin itace domin wutar hallaka. An bayyana masa batutuwa masu matuƙar muhimmanci, musamman domin ikkilisiya ta ƙarshe, domin a koyar da waɗanda za su juya daga kuskure zuwa gaskiya game da hatsarori da gwagwarmayar da ke gabansu. Babu wanda ya wajaba ya kasance cikin duhu game da abin da ke zuwa bisa duniya.” The Great Controversy, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Sa’ad da al’ummai suka fusata, an kuma riƙe su a lokaci guda, sai “ruwan sama na ƙarshe” ya fara sauka; kuma ruwan sama na ƙarshe shi ne saƙon “gaskiyar yanzu” wanda yake hatimce mutanen Allah.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Aikin da ake yi a Battle Creek yana bin irin wannan tsari ne. Shugabannin da ke cikin sanitariyum sun gauraya kansu da marasa bangaskiya, suna shigar da su cikin shawarwarinsu, fiye ko ƙasa da haka, amma kamar suna aiki ne idanunsu a rufe. Sun rasa basirar ganewa su ga abin da zai auko mana a kowane lokaci. Akwai ruhun fid da rai, na yaƙi da zubar da jini, kuma wannan ruhu zai ƙaru har zuwa ainihin ƙarshen zamani. Da zarar an sa wa mutanen Allah hatimi a goshinsu—ba wani hatimi ko alama ba ne da za a iya gani, sai dai kafuwa cikin gaskiya, a bangaren fahimta da kuma a bangaren ruhaniya, har ba za a iya jijjiga su ba—da zarar an sa wa mutanen Allah hatimi kuma aka shirya su domin girgizawar, zai zo. Hakika ma, ya riga ya fara. Hukunce-hukuncen Allah yanzu suna bisa ƙasar, domin su ba mu gargaɗi, domin mu san abin da ke zuwa.” Manuscript Releases, juzu’i na 10, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Hatimin” shi ne “kafuwa da tabbatuwa cikin gaskiya.” A cikin mahallin lokacin hatimcewa ta rubuta cewa, “Akwai ruhun matsananciyar damuwa, na yaƙi da zubar da jini, kuma wannan ruhu zai ƙaru har zuwa ainihin ƙarshen lokaci.” Sa’ad da al’ummai suka yi fushi, za a riƙe su a ƙuntace, amma “yaƙi da zubar da jini,” waɗanda aka wakilta a matsayin iskoki huɗu, “za su ƙaru har zuwa ainihin ƙarshen lokaci.” Musulunci na Bala’i na uku yana ta ƙara tsananta yaƙinsa a hankali har zuwa ainihin ƙarshen lokaci, kuma fahimtar annabci game da Musulunci a matsayin “jigo” cikin gyaran dubu ɗari da arba’in da huɗu, ita ma tana ƙaruwa a lokaci guda a cikin wannan zamanin ɗaya. Wannan ƙaruwa a hankali zuwa matsayi mafi tsanani da Musulunci ya kawo tana tafiya a layi ɗaya da zubowar ruwan sama na ƙarshe a daidai wannan lokacin, gama ruwan sama na ƙarshe “saƙo” ne.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Shafaffun da suke tsaye a gaban Ubangijin dukan duniya suna da matsayin da aka taɓa ba Shaiɗan a matsayin kerubin mai rufewa. Ta wurin tsarkakan halittu da suke kewaye da kursiyinsa, Ubangiji yana ci gaba da sadarwa a kowane lokaci da mazaunan duniya. Mai na zinariya yana wakiltar alherin da Allah yake ci gaba da ciyar da fitilun masu bi da shi, domin kada su yi kaɗawa su mutu. Da ba don ana zubo wannan tsattsarkan mai daga sama cikin saƙonnin Ruhun Allah ba, da mugayen ikonai sun mallaki mutane gaba ɗaya.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Ana wulakanta Allah sa’ad da ba mu karɓi saƙonnin da yake aiko mana ba. Ta haka ne muke ƙin karɓar man zinariya wanda zai zuba a cikin rayukanmu domin a isar da shi ga waɗanda suke cikin duhu. Sa’ad da kiran zai zo, ‘Ga shi, ango yana zuwa; ku fito ku tarye shi,’ waɗanda ba su karɓi tsattsarkan man ba, waɗanda ba su riƙe alherin Almasihu a cikin zukatansu ba, za su gane, kamar budurwai marasa hikima, cewa ba su shirya su sadu da Ubangijinsu ba. Ba su da ikon samun man a cikin kansu, kuma rayuwarsu ta lalace. Amma idan an roƙi Ruhu Mai Tsarki na Allah, idan muka roƙa da ƙarfi, kamar yadda Musa ya yi, ‘Ka nuna mini ɗaukakarka,’ ƙaunar Allah za a zubar da ita a cikin zukatanmu. Ta wurin bututun zinariya, man zinariya za a isar mana. ‘Ba da ƙarfi ba, ba da iko ba, sai dai ta Ruhuna, in ji Ubangijin Runduna.’ Ta wurin karɓar haskoki masu haske na Ranar Adalci, ’ya’yan Allah suna haskakawa kamar fitilu a cikin duniya.” Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Ruwan sama na ƙarshen zamani yana fara “yayyafawa”, kuma a ƙarshe yana ƙaruwa har ya zama cikakken zubowar albarka. An bayyana “yayyafawar” ruwan sama na ƙarshen zamani a matsayin ruwan sama da ake “aunawa”, kuma cikakken zubowar albarkar kuwa shi ne sa’ad da aka zubo shi “ba tare da awo ba”. ‘Yar’uwa White ta bayyana a sarari wani lokaci da ruwan sama na ƙarshen zamani yake saukowa, wasu kuma suna karɓarsa, wasu kuma ba sa karɓa. A wannan lokacin ana “auna” ruwan saman, ko kuwa yana “yayyafawa”.

Some people will recognize that something is happening, but it will only frighten them.

Wasu mutane za su gane cewa wani abu yana faruwa, amma hakan zai tsoratar da su ne kawai.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> “Za a sami bayyanawa mai banmamaki ta ikon Allah a cikin ikkilisiyoyi; amma ba za ta yi aiki a kan waɗanda ba su ƙasƙantar da kansu a gaban Ubangiji ba, suka kuma buɗe ƙofar zuciyarsu ta wurin furtawa da tuba. A cikin bayyanawar waccan iko wadda take haskaka duniya da ɗaukakar Allah, abin da za su gani kawai wani abu ne da, cikin makantarsu, suke ɗauka mai hatsari ne, wani abu da zai tayar musu da tsoro, kuma za su ƙarfafa kansu domin su yi tsayayya da shi. Domin Ubangiji ba ya aiki bisa ga abin da suke tsammani da kuma manufa ko tsarinsu ba, za su yi gaba da aikin. “Me ya sa,” in ji su, “ba za mu san Ruhun Allah ba, alhali mun daɗe muna cikin aikin nan shekaru masu yawa?” Domin ba su amsa ga gargadin da roƙe-roƙen saƙonnin Allah ba, sai dai suka ci gaba da faɗi da nacewa, “Ni mai arziki ne, an ƙara mini kaya, kuma ba ni da bukatar kome.”” Maranatha, 219

> “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, a gwargwado mai yawa, karɓar ruwan sama na fari. Ba su sami dukan albarkatun da Allah ya tanada musu ta haka ba. Suna sa ran cewa ruwan sama na ƙarshe ne zai cike wannan gibi. Sa’ad da za a ba da mafi yalwar arzikin alheri, suna niyyar buɗe zukatansu domin su karɓe shi. Suna yin kuskure mai ban tsoro. Aikin da Allah ya fara a cikin zuciyar mutum ta wajen ba da haskensa da saninsa dole ne ya ci gaba koyaushe. Kowane mutum dole ne ya gane bukatarsa ta kansa. Dole ne a zubar da duk wani ƙazanta daga zuciya, a kuma tsarkake ta domin zaman Ruhu a cikinta. Ta wurin furci da barin zunubi ne, ta wurin addu’a mai zafi da keɓe kansu ga Allah ne, almajiran farko suka shirya domin zubowar Ruhu Mai Tsarki a Ranar Fentikos. Wannan aikin dai, sai dai a mataki mafi girma, dole ne a yi shi yanzu. A lokacin, wakilin ɗan’adam sai kawai ya roƙi albarkar, ya kuma jira Ubangiji ya kammala aikin da ya shafe shi. Allah ne ya fara aikin, kuma shi ne zai kammala aikinsa, yana mai sa mutum ya zama cikakke cikin Yesu Almasihu. Amma kada a yi ko sakaci kaɗan game da alherin da ruwan sama na fari yake wakilta. Waɗanda kaɗai suke rayuwa bisa ga hasken da suka riga suka samu ne za su karɓi haske mafi girma. Sai dai idan muna ci gaba kullum cikin bayyana kyawawan halaye masu aiki na Kiristanci, ba za mu gane bayyanuwar Ruhu Mai Tsarki a cikin ruwan sama na ƙarshe ba. Yana iya kasancewa yana sauka a kan zukata duk kewaye da mu, amma ba za mu gane shi ko mu karɓe shi ba.” Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

A cikin wannan sakin layi ta bayyana cewa akwai wani lokaci da “za a ba da mafi yalwar cikar alheri,” ta haka kuma tana nuna wani lokaci ne da ake zubo ruwan sama na ƙarshe ba tare da iyaka ba. Dangane da wannan gaskiyar, ta bayyana cewa waɗanda kaɗai suke rayuwa daidai da hasken da suke da shi ne za su karɓi haske mafi girma. A cikin wannan ƙa’ida, a bayyane yake cewa hasken (wanda shi ne gaskiya ta yanzu) yana ƙaruwa a hankali sannu a hankali. A cikin jimla ta ƙarshe ta bayyana wani lokaci da ruwan sama na ƙarshe yake sauka, kuma wasu suna gane shi suna kuma karɓarsa, yayin da waɗansu kuma ba sa yi. Idan ba ka gane saƙon ba, wanda shi ne ruwan sama na ƙarshe, ba za ka karɓe shi ba.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Kada mu jira ruwan sama na ƙarshe. Yana zuwa a kan dukan waɗanda za su gane kuma su karɓi raɓa da ruwan zubowar alheri waɗanda suke saukowa a kanmu. Sa’ad da muka tattara gutsattsarin haske, sa’ad da muka daraja tabbatattun jinƙan Allah, wanda yake son mu dogara gare Shi, sa’an nan kowace alkawari za ta cika. [An yi ƙaulin Ishaya 61:11.] Dukan duniya za ta cika da ɗaukakar Allah.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

A lokacin da ake tsare al’ummai masu fushi, ruwan sama na ƙarshe yana fara a “auna” shi. Lokacin da “za a ba da mafi yalwar cikar alheri,” wannan yana nuna lokacin da aka zubo ruwan sama na ƙarshe ba tare da awo ba.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

A lokacin da al’ummai suke fushi, duk da haka ana riƙe su a kange, ruwan sama na ƙarshe yana fara saukowa, amma ana “auna” shi domin a wannan lokaci ikilisiya a gauraye take da alkama da ciyawa marar amfani. Shi ne ruwan sama da ke kai alkama da ciyawa marar amfani ga cikakken balaga, kuma ruwan sama na ƙarshe shi ne saƙon gaskiyar yanzu wanda ko dai ana gane shi a kuma karɓe shi, ko kuwa ba haka ba. Dukan waɗannan muhimman ma’anoni na annabci an bayyana su sarai cikin Nassosi. A ranar 11 ga Satumba, 2001, ruwan sama na ƙarshe ya fara “yayyafawa”, kuma yana ƙaruwa a hankali mataki-mataki har sai saƙon Kiran Tsakar Dare ya iso, kuma budurwai masu hikima da marasa hikima su rabu har abada.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Sa’an nan ana ɗaga masu hikima kamar tuta domin su kira sauran garken Allah su fito daga Babila, sa’an nan kuma ake zubo ruwan sama na ƙarshe ba tare da ƙima ba, yana kuma ci gaba da sauka har sai Mika’ilu ya tashi tsaye, kuma lokacin gwajin ɗan adam ya ƙare.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Na ga cewa mala’iku huɗu za su riƙe iskoki huɗu har sai aikin Yesu ya cika a cikin Wuri Mai Tsarki, sa’an nan annobai bakwai na ƙarshe za su zo.” Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Tsarewar iskoki huɗu yana wakiltar ikon tanadin Allah a kan hukuncin da ke ƙaruwa, waɗanda yake bari su faru a kwanaki na ƙarshe. Mala’iku huɗu suna riƙe da iskoki huɗu a lokacin hatimtar dubu ɗari da arba’in da huɗu, amma a cikin wancan lokaci akwai “ruhun matsananciyar buƙata, na yaƙi da zubar da jini, kuma wannan ruhu zai ƙaru.” Sa’ad da na ƙarshe daga cikin ’ya’yan Allah suka sami hatimi, Mika’ilu zai tashi tsaye, kuma za a saki iskoki huɗu gaba ɗaya, sa’an nan Annobai Bakwai na Ƙarshe za su iso.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

A cikin “sa’ar babbar girgizar ƙasa” ta Ru’ya ta Yohanna sura ta goma sha ɗaya, wato “lokutan ƙunci” na Daniyel sura ta tara, sa’ad da aka gama titi da katanga, wannan ne lokacin da “al’ummai za su yi fushi.” A cikin wannan zangon lokaci ne za a zubo ruwan sama na ƙarshe bisa “gwargwado.” Ishaya ya bayyana lokacin da ake auna ruwan sama na ƙarshe, kuma ya alama wannan lokaci a matsayin “ranar iskar gabas.” “Ranar iskar gabas” ita ce 11 ga Satumba, 2001.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Za mu ci gaba da yin la’akari da “gwargwadon” ruwan sama na ƙarshe a talifi na gaba, amma ya kamata a tuna cewa jauhari na mafarkin Miller, wanda aka wakilta a kan tsattsarkan allunan Habakkuk a matsayin Kaito uku na Musulunci, zai haskaka sau goma fiye da yadda ya yi a kwanaki na ƙarshe fiye da lokacin da Miller ya fara tattara shi.

> “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 cikin dare an kira ni in ga gine-gine suna tashi bene a kan bene zuwa sama. An tabbatar da cewa waɗannan gine-ginen ba sa kamuwa da wuta, kuma an gina su ne domin ɗaukaka masu su da masu gina su. Gine-ginen nan suka ci gaba da tashi, suna ƙara tsawo har yanzu, kuma a cikinsu aka yi amfani da kayan da suka fi tsada. Waɗanda waɗannan gine-gine suke nasu ba su tambayi kansu suna cewa ba: ‘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: ‘Kaiton, da ma waɗanda suke zuba dukiyarsu ta wannan hanya za su iya ganin tafarkinsu kamar yadda Allah yake ganinsa! Suna tara manyan gine-gine masu ƙayatarwa, amma irin hikimarsu ta shirye-shirye da ƙulle-ƙullensu wauta ce ƙwarai a gaban Mahukuncin sararin samaniya. Ba sa yin nazari da dukan ƙarfin zuciya da na hankali domin su gane yadda za su ɗaukaka Allah. Sun rasa ganin wannan, wato aikin farko na 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.

> “Yayinda waɗannan manya-manyan gine-gine suke tashi, masu su suka yi farin ciki da girman kai na buri, domin suna da kuɗin da za su yi amfani da shi wajen gamsar da son kai da kuma tayar da kishin maƙwabtansu. Yawancin kuɗin da suka haka suka zuba an same shi ne ta hanyar danniya, ta hanyar murƙushe talakawa. Sun manta cewa a sama ana riƙe lissafin kowace mu’amalar kasuwanci; kowane ciniki marar adalci, kowane aikin zamba, ana rubuta shi a can. Lokaci yana zuwa da cikin zambarsu da raininsu mutane za su kai wani matsayi da Ubangiji ba zai yarda su wuce ba, kuma za su koyi cewa haƙurin Jehobah yana da iyaka.”

> “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.

> “Abin da ya biyo baya da ya bayyana a gabana shi ne tashin hankali na gobara. Mutane suka dubi dogayen gine-ginen nan da ake tsammani ba sa kama da wuta, suka ce: ‘Suna cikin cikakken aminci.’ Amma waɗannan gine-ginen suka ƙone ƙurmus kamar an yi su da kwalta. Motocin kashe gobara ba su iya yin kome don dakatar da hallakarwar ba. Ma’aikatan kashe gobarar kuma ba su iya sarrafa injinan ba.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> “An umurce ni cewa sa’ad da lokacin Ubangiji ya yi, idan ba a sami wani canji a cikin zukatan mutane masu girman kai da buri na ɗaukaka ba, mutane za su gane cewa hannun da ya kasance mai ƙarfi wajen ceto zai kasance mai ƙarfi wajen hallaka. Babu wani iko na duniya da zai iya hana hannun Allah. Babu wani kayan gini da za a iya amfani da shi wajen gina gine-gine da zai kāre su daga hallaka sa’ad da lokacin da Allah Ya ƙayyade ya yi na aiko da azaba a kan mutane saboda raininsu ga dokarsa da kuma son zuciyarsu ta neman ɗaukaka.” Testimonies, juzu’i na 9, 12, 13.

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