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# The Book of Daniel - Number Twenty-Two

Littafin Daniyel — Lamba Ta Ashirin da Biyu

Unveiling the Prophetic Debate: The Methodology of the Latter Rain and the Final Crisis

Bayyana Muhawarar Annabci: Hanyar Fassara ta Ruwan Sama na Ƙarshe da Rikici na Ƙarshe

Author

Jeff Pippenger

Published

December 17, 2023

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The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.

Hanyar da Allah ya amince da ita an bayyana ta musamman a cikin Ishaya surori na ashirin da takwas da na ashirin da tara, inda aka wakilci wannan hanya da cewa “layi bisa layi.” A ranar 11 ga Satumba, 2001, babban mala’ikan Ru’ya ta Yohanna goma sha takwas ya sauko, kuma da yin haka, ya maimaita saukowar da ya yi a ranar 11 ga Agusta, 1840. A cikin dukkanin lokutan biyu, bayan saukowarsa, an bayyana Babila a matsayin ta fāɗi, kuma aka yi kira, kuma nan ba da daɗewa ba za a sake yi, ga waɗanda har yanzu suke cikin tarayyarta su fito. A cikin dukkanin lokutan biyu, abin da ya cika annabcin ya yi tasiri a faɗin duniya, domin kamar yadda saƙon mala’ika na farko aka kai shi zuwa “kowace tashar mishan a duniya” a 1840, haka ma dukan duniya ta ji tasirin kuma ta fahimci abin da ya faru a ranar 11 ga Satumba, 2001. Annabcin da ya cika a ranar 11 ga Agusta, 1840 annabci ne da ya nuna an ɗora takurawa a kan Musulunci na masifa ta biyu, kuma nan take bayan ranar 11 ga Satumba, 2001 an ɗora takurawa a kan Musulunci na Masifa ta uku.

August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.

11 ga Agusta, 1840 yana wakiltar ƙarfafa saƙon da aka buɗe hatiminsa a lokacin ƙarshe a shekara ta 1798, kuma 11 ga Satumba, 2001 yana wakiltar ƙarfafa saƙon da aka buɗe hatiminsa a lokacin ƙarshe a shekara ta 1989. Babbar ƙa’idar motsin mala’ika na farko an tabbatar da ita a 11 ga Agusta, 1840, kuma ƙa’idar ita ce mizanin rana guda domin shekara guda. Babbar ƙa’idar motsin mala’ika na uku an tabbatar da ita a 11 ga Satumba, 2001. Wannan ƙa’idar kuwa ita ce, ana tabbatar da gaskiya ta wajen kawo “layi bisa layi,” da nuna cewa ƙarshe yana misalta farkon, kuma cewa tarihi yana maimaita kansa. Abin da ya faru na annabci na 11 ga Satumba, 2001 ba kawai an tabbatar da shi ta kalmomin Sister White kai tsaye ba, amma mafi muhimmanci ta wurin gaskiyar cewa abubuwan da suka faru sun yi daidai ƙwarai da wannan alamar hanya guda ɗaya a tarihin Millerite. Abin da aka gane game da abin da ya faru a 11 ga Agusta, 1840 ba cikar annabcin ba ne sosai, kamar yadda ya kasance ingancin tsarin fahimtar da Miller da abokan aikinsa suka ɗauka.

> “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, 335.

> “Lamarin ya cika annabcin daidai. Da aka san da shi, tarin jama’a masu yawa suka tabbata game da daidaiton ƙa’idojin fassarar annabci da Miller da abokan aikinsa suka ɗauka, kuma aka ba wa motsin zuwan Ubangiji wani gagarumin ƙarfi mai ban mamaki. Maza masu ilimi da matsayi suka haɗu da Miller, a cikin wa’azi da kuma buga ra’ayoyinsa, kuma daga 1840 zuwa 1844 aikin ya bazu da sauri.” The Great Controversy, 335.

On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.

A ranar 11 ga Satumba, 2001, sa’ad da aka fara auna ruwan sama na ƙarshe, “muhawarar” ta kasance, kuma har yanzu tana nan, a kan sahihiyar ko ƙarya hanyar aiki. An bayyana annabce-annabcen motsin Millerite a kan jadawalan 1843 da na 1850 duka, waɗanda Sister White ta amince da su a matsayin waɗanda Ubangiji ne ya tsara, kuma a matsayin cikawar Habakkuk sura ta biyu. Saƙon Millerites wanda aka samar ta wurin “ƙa’idojin fassarar annabci da Miller da abokan aikinsa suka ɗauka, kuma” wanda daga baya ya haifar da “gagarumin kuzari” da ya ba saƙon Kukan Tsakar Dare iko, an wakilta shi a kan waɗannan jadawalai biyu masu tsarki. Annabce-annabcen da aka wakilta a kan waɗannan jadawalai biyu masu tsarki an tantance su kuma an kafa su ta wurin ƙa’idojin annabci na Miller. Jadawalan sun kasance cikar umarnin da ke cikin Habakkuk na a wakilta annabce-annabcen da aka riga aka kafa ta wurin hanyar Miller a fili a kan “alluna,” cikin jam’i. Habakkuk sura ta biyu tana bayyana kuma tana da alaƙa kai tsaye da “muhawarar” da ke cikin Ishaya sura ta ashirin da bakwai.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Zan tsaya a kan matsar tsarina, in kafa kaina a kan hasumiya, kuma zan yi tsaro in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsawata mini. Habakkuk 2:1.

The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.

Kalmar nan “reproved” a cikin ayar tana nufin ‘an yi gardama da shi.’ Habakkuk, yana wakiltar masu tsaro na motsin mala’ika na fari da na uku, za a yi gardama da shi, kuma yana so ya fahimci abin da zai amsa sa’ad da muhawarar ta fara. Amsar a cikin tarihin mala’ika na fari ita ce samar da zane-zane masu tsarki guda biyu, kuma amsar a cikin tarihin motsin mala’ika na uku ita ce samar da jerin annabci mai take, Habakkuk’s Two Tables. An gina zane-zanen da jerin ne bisa ga hanyar aiki da aka wakilta a cikin kowanne daga cikin waɗannan tarihohin. A cikin Habakkuk, hanyar aikin tana wakiltar abin da masu tsaro ke amfani da shi domin kafa saƙon, kuma tana kuma bayyana batun da ake “muhawara” a kai, wanda kuma daga bisani yake haifar da rukuni biyu na masu sujada.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Zan tsaya a kan hasumiyata, in kafa kaina a bisa hasumiya, in sa ido in ga abin da zai faɗa mini, da abin da zan amsa sa’ad da aka tsauta mini. Sai Ubangiji ya amsa mini, ya ce, Ka rubuta wahayin, ka kuma bayyana shi sarai a kan alluna, domin mai karantawa ya yi gudu da shi. Gama wahayin har yanzu yana domin ƙayyadadden lokaci ne, amma a ƙarshe zai yi magana, ba kuwa zai yi ƙarya ba: ko da ya jinkirta, ka jira shi; gama lalle zai zo, ba zai yi jinkiri ba. Ga shi, ransa wanda ya kumbura ba shi da adalci a cikinsa: amma mai adalci zai rayu ta wurin bangaskiyarsa. Habakkuk 2:1–4.

One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.

Ajin nan guda ɗaya ana kuɓutar da shi ta wurin bangaskiya, ɗaya ajin kuma ana ɗaukaka ransa, kamar yadda Bafarisiye da mai karɓar haraji suka wakilta. Bafarisiye sun dogara ga wata hanya da ta ginu bisa ga al’ada da kuma hadisai, kuma Bafarisiye ya kuma wakilci wani tsarin addini wanda ya ci gaba da riƙe ikonsa a kan garkensa ta wurin kafa tsarin matakai na mulki wanda waɗanda suka yi iƙirarin su ne zaɓaɓɓun mutanen Allah kuma masu kare gaskiya suke tafiyar da shi, amma a ƙarshe suka shiga cikin gicciye Gaskiyar. “Muhawarar” annabci ta Ishaya sura ta ashirin da bakwai tana game da sahihiyar da ƙaryayyar hanyar Littafi Mai Tsarki. Masu hamayya a cikin “muhawarar” su ne waɗanda suke bin hanyar Iliya na wancan lokaci, da kuma tsarin daɗaɗɗe na masana tauhidi, wanda Majalisar Sanhedrin ta wakilta a zamanin Kristi.

Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.

Babi na ashirin da bakwai ya nuna cewa “muhawarar” tana farawa ne sa’ad da ya “tsai da,” wato sa’ad da Allah ya ƙuntata “iska mai ƙarfinsa,” a “ranar iskar gabas.” “Da gwargwado, sa’ad da ta fito, za ka yi muhawara da ita: ya tsai da iska mai ƙarfinsa a ranar iskar gabas. Saboda haka ne za a tsarkake muguntar Yakubu.” Kalmar “a tsarkake” na nufin an yi kafara dominta, kuma tana wakiltar goge zunubi a shari’ar bincike. Tsarin aikin da ake muhawara a kansa yana wakiltar gwajin da dole ne a wuce, idan za a goge zunuban mutanen Allah. Tsarin aikin Iliya a matsayin gwaji yana wakiltuwa a cikin tarihin Almasihu, inda aka riga aka yi mana gargaɗi cewa a wancan lokaci, waɗanda suka ƙi saƙon Yohanna Mai Baftisma (wanda Almasihu ya bayyana a matsayin Iliya), ba za su iya amfana daga koyarwar Yesu ba.

The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.

An wakilci saƙon ruwan sama na ƙarshen lokaci a matsayin koyarwar Yesu, gama Shi ne Kalmar, kuma fiye da haka, an wakilci ruwan sama na ƙarshen lokaci a matsayin “wartsakewa”, wadda aka fassara da cewa “gaban Ubangiji ne”.

> Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.

> Saboda haka ku tuba, ku juyo kuma, domin a shafe zunubanku, sa’ad da lokutan wartsakewa za su zo daga gaban Ubangiji; kuma zai aiko Yesu Almasihu, wanda tun da farko aka yi muku wa’azinsa. Ayyukan Manzanni 3:19, 20.

Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.

’Yar’uwa White ta bayyana cewa mala’ikan da ya sauko a cikin Ru’ya ta Yohanna sura ta goma, a ranar 11 ga Agusta, 1840, “ba wani ba ne face Yesu Almasihu.” Saboda haka, mala’ikan da ya sauko a ranar 11 ga Satumba, 2001, shi ma “ba wani ba ne face Yesu Almasihu.” Saukowarsa a kowace irin wannan tarihi tana nuna farkon “muhawarar” annabci game da sahihiyar ko ƙaryayyar hanya ta fahimta, domin littafin da ke hannunsa ne ya wakilta wannan, wanda aka umarci mutanen Allah su ci. Sa’ad da yake a Galili, Yesu ya koyar da almajirai cewa dole ne su ci namansa su sha jininsa, domin a can ya faɗa cewa shi ne gurasar da aka sauko da ita daga sama. A can ne ya rasa almajirai fiye da kowane lokaci a cikin hidimarsa, kuma waɗanda suka tafi, ba su taɓa dawowa ba. Waɗanda suka tafi, sun yi haka ne domin sun zaɓi su bincika koyarwarsa ta hanyar ƙaryayyar hanya, wato ta ɗaukar maganarsa bisa ma’anarta ta zahiri, maimakon su yi amfani da ita bisa sahihiyar ma’anarta ta ruhaniya. “Muhawarar” da ke cikin Ishaya ashirin da bakwai wata alamar hanya ce ta annabci wadda take da shaidu da yawa don tabbatar da cewa tana wakiltar tabbatacciyar tsarin nazarin Littafi Mai Tsarki da masu iƙirari suka kafa, a cikin gaba-da-gaba da hanyar da manzon Iliya yake wakilta.

It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.

Yana nuna wani takamaiman lokaci a cikin ci gaba da kaucewar tsohon alkawari da zaɓaɓɓun mutanen Allah, da kuma farkon dangantakar alkawari da waɗanda “a dā ba mutanen Allah ba ne.” “Muhawarar,” mafi muhimmanci, tana wakiltar farkon wannan zamani wanda ya ƙare da dokar Lahadi mai gabatowa nan ba da daɗewa ba. Alfa da Omega kullum yana wakiltar ƙarshe tare da farko, kuma ta haka ne ainihin “muhawarar” ta zama alamar ɗaya daga cikin zunuban kakanninmu, wanda dole ne a gane shi, a kuma furta shi, domin a cika addu’ar Littafin Firistoci ashirin da shida.

Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour.”

Addu’ar Daniyel ta sura ta tara tana wakiltar addu’ar da dole ne a miƙa a ƙarshen kwanaki uku da rabi na Ru’ya ta Yohanna sura ta goma sha ɗaya. An wakilta wannan tsawon lokaci a cikin Ishaya sura ta ashirin da bakwai a matsayin lokacin da “birnin da aka kāre zai zama kufai, mazaunin kuma a yashe shi, a bar shi kamar hamada: a can maraƙi zai ci, a can kuma zai kwanta, ya cinye rassansa. Sa’ad da ƙananan rassansa suka bushe, za a kakkarye su: mata sukan zo, su kunna musu wuta: gama su mutane ne marasa fahimta: saboda haka wanda ya yi su ba zai ji tausayinsu ba, wanda kuma ya halicce su ba zai nuna musu alheri ba.”

The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.

An nuna wa shaidun nan biyu cewa “ba su sami tagomashi ba,” gama sun shelanta annabci na ƙarya wanda ya shigo da zamanin “hamada” na kwana uku da rabi. Sa’an nan suka zama “mutane marasa fahimta,” ko da yake a dā sun kasance “birni mai katanga.” Daga nan sai wancan birnin ya zama “kango” da kuma “mazauni” wanda aka “yashe”. Ya zama matattun ƙasusuwan busassu ƙwarai da suke kwance a kan titin birnin Saduma da Masar. Sa’ad da aka kira matattun su tashi kuma, sai a gwada su ta wurin zunuban ubanninsu, wanda ya haɗa da “muhawarar” da ta faru a farkon wannan zamani da ya fara da ba da iko ga saƙo na farko kuma ya ƙare da zuwan saƙo na uku. Muhawarar ita ce ko za a karɓa ko a ƙi hanyar aiki da Iliya na tarihinsu yake wakilta. A shekara ta 1863, ubannin Adventism sun ƙi saƙon “sau bakwai” na Musa, wanda Iliya ya gabatar.

Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.

Tun daga watan Yuli na shekara ta 2023, busassun rassan Ishaya ashirin da bakwai dole su yanke shawara ko za su maimaita zunuban ikkilisiya a Galili, da tarihin 1863, haka kuma tarihin 11 ga Satumba, 2001. Yin watsi da tsarin aiki da Habakkuk sura ta biyu, da Ishaya ashirin da bakwai, da Iliya, Yohanna Mai Baftisma, da William Miller suka wakilta, shi ne maimaita zunuban ubanninmu, maimakon a amfana daga tsarkakan misalan da aka rubuta domin waɗanda ƙarshen duniya ya riske su.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.

> To, duk waɗannan abubuwa sun faru gare su domin su zama misalai; kuma an rubuta su domin gargaɗinmu, mu waɗanda iyakar zamanai ta zo mana. Saboda haka, wanda yake tsammani yana tsaye, sai ya kula kada ya faɗi. Ba wata jaraba da ta kama ku face irin wadda ta zama ruwan dare ga mutum; amma Allah mai aminci ne, wanda ba zai bar ku a jarabce ku fiye da abin da za ku iya ba; amma tare da jarabar kuma zai yi muku hanyar tsira, domin ku iya jure ta. Saboda haka, ƙaunatattuna na ƙwarai, ku guji bautar gumaka. Ina magana ne kamar ga masu hikima; ku yi hukunci a kan abin da nake faɗa. 1 Korintiyawa 10:11–15.

The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!

Tsarin aiki mai tsarki yana tabbatar da saƙon Kukan Tsakar Dare, wanda shi ne saƙon ruwan sama na ƙarshe. Wannan saƙon, sa’ad da aka ci shi a ruhaniya, yana haifar da irin wannan ƙwarewa, kamar yadda abincin hatsi da kayan lambu na Daniyel da waɗannan shahararrun samari uku ya haifar da fuska mafi kyau da kuma jiki mai ƙiba. Amma a cikin Habakkuk sura ta biyu, abin tuntuɓe ga waɗanda suke ƙin tayin barata ta wurin bangaskiya, shi ne girman kai wanda yake hana su ci gaba domin su san Ubangiji. Idan akwai wani lokaci da mutanen Allah ba za su iya jinkirta aikin karɓar tsarin aiki na gaskiya ba, da cin saƙon daga hannun mala’ikan, to yanzu ne!

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

> “Kada mu jira ruwan sama na ƙarshe. Yana zuwa ne a kan dukan waɗanda za su gane su kuma su mallaki raɓa da ruwan shawa na alherin da ke saukowa a kanmu. Sa’ad da muka tattara gutsattsarin haske, sa’ad da muka daraja tabbatattun jinƙan Allah, wanda yake ƙaunar mu dogara gare Shi, to, kowane alkawari zai cika. ‘Gama kamar yadda ƙasa take fitar da tsirinta, kuma kamar yadda lambu yake sa abubuwan da aka shuka a cikinsa su tsiro; haka Ubangiji Allah zai sa adalci da yabo su tsiro a gaban dukan al’ummai.’ Ishaya 61:11. Dukan duniya za ta cika da ɗaukakar Allah.” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 984.

God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.

Kalmar annabci ta Allah ta bayyana cewa sa’ad da manyan gine-ginen Birnin New York suka rushe, mala’ikan Ru’ya ta Yohanna goma sha takwas zai sauko, kuma “Ru’ya ta Yohanna goma sha takwas, ayoyi ɗaya zuwa uku za su cika.” Ishaya ashirin da bakwai ya bayyana wannan lokaci a matsayin “ranar iskar gabas,” kuma shi ne lokacin da “iska mai ƙarfi” ake kange ta. “Da gwargwado, sa’ad da ya fito, za ka yi muhawara da shi: yana kange iskar sa mai ƙarfi a ranar iskar gabas.” ’Yar’uwa White ta bayyana ainihin wannan lokaci.

> “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, yayin da aikin ceto yake gab da ƙarewa, wahala za ta zo bisa duniya, al’ummai kuma za su yi fushi, duk da haka za a riƙe su domin kada su hana aikin mala’ika na uku. A wannan lokaci ne ‘ruwan sama na ƙarshen lokaci,’ wato sabuntawa daga gaban Ubangiji, zai zo, domin ya ba da iko ga murya mai ƙarfi ta mala’ika na uku, kuma ya shirya tsarkaka su tsaya a cikin lokacin da za a zubo annobai bakwai na ƙarshe.” Early Writings, 85.

The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.

Ikon da ya fusata al’ummai ya iso sa’ad da ruwan sama na ƙarshe ya fara sauka. Amma da zarar wannan ikon ya fusata al’ummai, aka hana shi ci gaba, gama Ishaya ya rubuta cewa shi “yana tsayar da iska mai ƙarfi tasa.” Iskar mai ƙarfi kuwa ita ce iskar gabas, kuma ana hana wannan iska sa’ad da ruwan sama na ƙarshe ya fara yayyafi, kuma aikin ceto yana ƙarewa. Aikin ƙarewar ceto shi ne lokacin hatimcewa. “Layi bisa layi,” iskar mai ƙarfi, wato iskar gabas, wadda ake hana ta a lokacin hatimcewar dubu ɗari da arba’in da huɗu, ita ce iskoki huɗu na Ru’ya ta Yohanna sura ta bakwai.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Bayan waɗannan abubuwa na ga mala’iku huɗu suna tsaye a kusurwoyi huɗu na duniya, suna riƙe da iskoki huɗu na duniya, domin iska kada ta busa a kan duniya, ko a kan teku, ko a kan wani itace. Sai na ga wani mala’ika kuma yana hawa daga gabas, yana da hatimin Allah mai rai; sai ya yi kira da babbar murya ga mala’iku huɗun nan, waɗanda aka ba su ikon su cuce duniya da teku, yana cewa, Kada ku cuce duniya, ko teku, ko itatuwa, sai mun sa wa bayin Allahnmu hatimi a goshinsu. Ru’ya ta Yohanna 7:1–3.

The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.

An yi alamar hatimin dubu ɗari da arba’in da huɗu ta wurin shigowar Kristi cikin Urushalima cikin ɗaukaka. A can Kristi, sau ɗaya kaɗai cikin dukan rayuwarsa, ya hau kan jaki (alama ta Musulunci), kuma Lazarus ne ya jagoranci jerin gwanon zuwa cikin Urushalima. Sister White ta bayyana Lazarus a matsayin alamar hatimin a cikin wannan tarihin.

> “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, 528, 529.

> “Da jinkirta zuwa wurin Li’azaru, Almasihu yana da manufar jinƙai ga waɗanda ba su karɓe Shi ba. Ya dakata ne domin, ta wajen tayar da Li’azaru daga matattu, Ya ba mutanensa masu taurin kai, marasa bangaskiya, wata hujja ta ƙari cewa lalle ne Shi ne ‘tashin matattu, da rai.’ Ba Ya so Ya daina dukan bege game da mutanen nan, talakawa, tumaki ɓatattu na gidan Isra’ila. Zuciyarsa tana fashewa saboda rashin tubansu. Cikin jinƙansa Ya nufa Ya ba su wata ƙarin hujja cewa Shi ne Mai Mayarwa, Wanda Shi kaɗai zai iya fito da rai da rashin mutuwa a sarari. Wannan hujja ce da firistoci ba za su iya karkatar da ma’anarta ba. Wannan ne dalilin jinkirinsa wajen zuwa Bait’aniya. Wannan mu’ujiza mafi girma, wato tayar da Li’azaru, za ta kafa hatimin Allah a kan aikinsa da kuma a kan iƙirarinsa na allahntaka.” The Desire of Ages, 528, 529.

The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.

Lokacin jinkirin da ya fara a ranar 18 ga Yuli, 2020, an wakilta shi ta wurin jinkirin Kristi kafin Ya ta da Li’azaru. Lokacin jinkirin na Ru’ya ta Yohanna sura ta goma sha ɗaya, yana ƙarewa a ƙarshen kwanaki uku da rabi. A cikin waɗannan kwanaki shaidun biyu suna kwance matattu a kan titi. Kuma kamar yadda ya wajaba a ta da Li’azaru bayan wani lokacin jinkiri, haka ma shaidun Yohanna biyu za a ta da su. Da zarar an ta da su, sai su jagoranci jerin gwanon shiga Urushalima, suna wakiltar “hatimin Allah,” da kuma “mu’ujizar kambi” wadda ke shaida allahntakar Kristi. Tashin matattu yana nuna ƙarshen sa hatimi ga dubu ɗari da arba’in da huɗu, wanda yake faruwa yayin da iskoki huɗu, iskar gabas, iskar tsanani, da suka iso a ranar 11 ga Satumba, 2001, ake riƙe su domin kada su kaɗa.

In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.

A cikin sa’ar da take dokar Lahadi, waɗannan iskoki ana sake su domin su kawo hukuncin ramawa a kan dabbar ƙasa ta Ru’ya ta Yohanna goma sha uku. A yanzu ma suna ta kuɓucewa ta cikin yatsun waɗannan mala’iku huɗu da suke riƙe su a lokacin hatimciwa. Ɗaya daga cikin mafi zurfin nassoshi a cikin Ruhun Annabci dangane da ranar iskar gabas ana samunsa a cikin Testimonies, juzu’i na tara. Wannan juzu’i ya fara da kalmomin hurarre a shafi na goma sha ɗaya, saboda haka a alama yana farawa ne a “tara-goma sha ɗaya”. Taken babin shi ne, “Rikici na Ƙarshe”, amma shi ne kuma babi na farko na wani sashe mai take, “Domin Zuwan Sarki”.

There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.

Babu wata hujja da ke nuna cewa sashen da kuma taken surar an karkatar da su da gangan ta wurin masu gyara da suka tattara wannan juzu’i, duk da haka zuwan Sarki ana iya gane shi cikin sauƙi a matsayin zuwan ango, wanda a cikin misalin budurwai goma yake faruwa tare da rikicin tsakar dare da ake haifarwa a cikin budurwan, ta wurin kasancewar mai ko rashin mai a cikin tasoshinsu. Rikicin tsakar dare da yake iso yanzu, kamar yadda taken ya nuna ne—rikici na ƙarshe ga budurwai goma. A cikin wannan rikici suna bayyanar da ko suna da mai, ko kuwa ba su da shi. Mai ba kawai Ruhu Mai Tsarki ba ne, an bayyana shi daidai a matsayin Ruhu Mai Tsarki, kuma a matsayin saƙon daidai, kuma a matsayin halin kirki daidai.

The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.

Hanyar da ta dace ita ce ke kafa saƙon da ya dace na Kukan Tsakar Dare, kuma wannan saƙo, idan an karɓe shi aka kuma aikata bisa gare shi, yana haifar da halin kirki da ya dace. Wannan hali kuwa, a cikin rikici na ƙarshe, shi ne halin da yake karɓar hatimin Allah. Tsarin hatimta mutanen Allah ya fara ne a lokacin zuwan ranar iskar gabas, a ranar 11 ga Satumba, 2001. Saƙon wancan lokaci kuwa ya zama dole a ci shi. Ko a ci ko kada a ci, an wakilta wannan ta wurin “muhawarar” Ishaya, haka kuma ta tambayar Habakkuk game da abin da masu tsaro za su amsa a cikin gardama. Lokacin jinkiri na Matiyu ashirin da biyar da na Habakkuk yana ƙarewa da wakilcin rukuni biyu na masu sujada. Lokacin jinkiri, wanda aka wakilta da kwana uku da rabi a cikin Ru’ya ta Yohanna sura ta goma sha ɗaya, ya kusa ƙarewa.

That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.

An kuma wakilta wannan lokacin jinkiri a farkon babin cikin juzu’i na tara, tare da wani nassi daga Ibraniyawa, inda Bulus ya sake faɗar aya ta huɗu ta Habakkuk sura ta biyu. Nassosin da Bulus ya yi nuni da su suna sanya Habakkuk 2 a cikin motsin mala’ika na uku, gama a cikin wannan tarihi ne Almasihu ya shiga Wuri Mafi Tsarki, kuma a cikin wannan tarihi ne aka bayyana hasken hidimarsa ta babban firist, kuma a cikin littafin Ibraniyawa ne Bulus yake bayyana mafi sarariyar wahayi game da hidimar Almasihu ta babban firist a cikin Maganar Allah.

Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:

Habakkuk biyu a cikin motsin mala’ika na fari bai riga ya gane motsin Almasihu zuwa Wuri Mafi Tsarki ba, gama hakan bai faru ba sai a ƙarshen shelar Kukan Tsakar Dare. Lokacin jinkirin da Bulus ya ambata, shi ne lokacin jinkirin Habakkuk da Matiyu, amma shi ne lokacin jinkirin da zai fara a ranar 18 ga Yuli, 2020. Aya ta ƙarshe ta Habakkuk biyu tana wakiltar ƙarewar Kukan Tsakar Dare a tarihin Millerite, da isowar mala’ika na uku:

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Amma Ubangiji yana cikin haikalinsa mai tsarki: bari dukan duniya ta yi shiru a gabansa. Habakkuk 2:20.

Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.

Shaidu, juzu’i na tara, ya nanata, tun daga shafi na goma sha ɗaya (tara-goma sha ɗaya), misalin budurwai goma, lokacin jinkiri da alaƙarsa da Habakkuk da Matiyu, da rikici na ƙarshe da Satumba 11, 2001, sa’ad da muhawarar annabci ta zo.

> “Section 1—For the Coming of the King

> “Sashe na 1—Domin Zuwan Sarki”

> “‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

> “‘Har yanzu kaɗan kaɗan ne, kuma Mai zuwa zai zo, ba kuwa zai yi jinkiri ba.’ Ibraniyawa 10:37.”

> “The Last Crisis

> “Rikicin Ƙarshe”

> “We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

> “Muna rayuwa ne a lokacin ƙarshe. Alamomin zamani masu cika da sauri suna bayyana cewa zuwan Almasihu ya kusa ƙwarai. Kwanakin da muke rayuwa a cikinsu masu tsanani ne kuma masu muhimmanci. Ruhun Allah yana janyewa daga duniya a hankali amma babu shakka. Annobai da hukunce-hukunce sun riga sun fara sauka a kan waɗanda suke raina alherin Allah. Bala’o’in da ke faruwa a ƙasa da teku, yanayin zamantakewa marar tabbas, da firgicin yaƙe-yaƙe, alamu ne masu ban tsoro. Suna nuna tun da wuri abubuwan da suke gabatowa masu girma ƙwarai.”

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

> “Ƙungiyoyin mugunta suna haɗa ƙarfafinsu suna kuma tattaruwa wuri guda. Suna ƙara ƙarfi domin babban rikici na ƙarshe. Ba da daɗewa ba manyan sauye-sauye za su faru a duniyarmu, kuma al’amura na ƙarshe za su kasance masu saurin faruwa.”

> “The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

> “Yanayin abubuwan da ke cikin duniya ya nuna cewa lokutan wahala sun kusa auko mana. Jaridun yau da kullum sun cika da alamu na wani mummunan rikici a nan gaba kaɗan. Fashi da makami na audara suna yawan faruwa. Yajin aiki ya zama ruwan dare. Ana aikata sata da kisan kai a ko’ina. Mutanen da aljanu suka mallaka suna ɗaukan rayukan maza, mata, da ƙananan yara. Mutane sun kamu da son mugunta, kuma kowane irin sharri yana mamaye ko’ina.”

> “The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.

> “Maƙiyi ya yi nasara wajen gurɓata adalci da kuma cika zukatan mutane da marmarin ribar son kai.

> “‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

> “‘Adalci yana tsaye daga nesa: gama gaskiya ta fāɗi a kan titi, kuma daidaito ba ya iya shiga.’ Ishaya 59:14. A cikin manyan birane akwai taron jama’a masu rayuwa cikin talauci da ƙuncin rayuwa, kusan babu abinci, babu matsuguni, babu tufafi; alhali kuwa a cikin waɗannan biranen akwai waɗanda suke da abin da ya fi abin da zuciya za ta iya buri, waɗanda suke rayuwa cikin alatu, suna kashe kuɗinsu a kan gidaje masu kayan ɗaki na alfarma, a kan ƙawata kai, ko kuma mafi muni har yanzu, a kan biyan sha’awoyin jiki, a kan giya, taba, da sauran abubuwan da suke lalatar da ƙarfafan ikon kwakwalwa, suna rikitar da tunani, kuma suna ƙasƙantar da rai. Kukan ’yan Adam masu yunwa yana tashi zuwa gaban Allah, alhali kuwa ta kowace irin zalunci da ƙwace mutane suna tara manyan dukiyoyi masu girman gaske.”

> “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 aka kira ni in ga gine-gine suna tasowa hawa bisa hawa zuwa sama. An tabbatar da cewa waɗannan gine-ginen ba sa kamuwa da wuta, kuma an gina su ne domin ɗaukaka masu su da maginansu. Sama da haka, har yanzu sama, waɗannan gine-gine suka ci gaba da tashi, kuma a cikinsu aka yi amfani da kayan da suka fi tsada. Waɗanda waɗannan gine-ginen suke nasu ba sa tambayar kansu cewa: ‘Ta yaya za mu fi kyau mu ɗaukaka Allah?’ Ubangiji bai kasance a cikin tunaninsu ba.”

> “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 waɗanda suke haka saka dukiyarsu za su iya ganin tafarkinsu kamar yadda Allah yake ganinsa! Suna tara kyawawan gine-gine masu ɗaukaka, amma a gaban Mai Mulkin sararin samaniya, shirinsu da ƙirƙirarsu abin wauta ne ƙwarai. Ba sa bincike da dukan ƙarfin zuciya da na tunani domin su san 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.

> “Yayin da waɗannan manyan gine-gine suke tashi, masu su suna murna da girman kai na buri, domin suna da kuɗin da za su yi amfani da su wajen gamsar da son kai da kuma tayar da kishin maƙwabtansu. Yawancin kuɗin da suka zuba ta wannan hanya an same shi ne ta hanyar zalunci, ta wajen murƙushe matalauta. Sun manta cewa a sama ana ajiye lissafin kowace mu’amalar kasuwanci; kowace ciniki marar adalci, kowane aikin yaudara, a can ake rubuta shi. Lokaci na zuwa sa’ad da a cikin yaudararsu da rashin kunya mutane za su kai ga wani matsayi da Ubangiji ba zai ƙyale su su wuce ba, kuma za su koyi cewa akwai iyaka ga haƙurin Jehobah.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.

> “Abin da ya biyo baya da ya bayyana a gabana shi ne firgici na gobara. Mutane suka dubi manyan gine-ginen nan masu tsayi da ake zato ba sa kamuwa da wuta, suka ce: ‘Suna da cikakken tsaro.’ Amma waɗannan gine-gine suka ƙone ƙurmus kamar an yi su da kwalta. Motocin kashe gobara ba su iya yin kome don tsayar da halaka ba. Masu kashe gobarar kuma ba su iya sarrafa motocin ba.” Testimonies, juzu’i na 9, 11–13.

The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.

“Muhawarar” da ta faru game da hanyar aiki a farkon zamanin da Daniyel sura ta ɗaya ke wakilta; kuma wanda kuma Daniyel surori na ɗaya zuwa uku ke wakilta; kuma wanda tarihin da ya fara a ranar 11 ga Agusta, 1840 ke wakilta; kuma wanda kuma yake wakiltuwa a tarihin Yahaya sura ta shida, a lokacin rikicin da ya auku a Galili; kuma wanda kuma tarihin 11 ga Satumba, 2001 (har zuwa 18 ga Yuli, 2020) ke wakilta, yanzu ana maimaita ta, ba a cikin Adventisanci gaba ɗaya ba, sai dai a tsakanin matattun busassun ƙasusuwan nan da ake tashe su daga kasalarsu ta wurin wata “murya” mai kira a jeji.

We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.

Za mu ɗauki nazarin wannan hanyar aiki, wadda ita ce ruwan sama na ƙarshe kamar yadda aka wakilta a cikin Ishaya surori ashirin da takwas da ashirin da tara, a maƙalarmu ta gaba.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. 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. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.

> Na kuma ji muryar Ubangiji tana cewa, Wa zan aika, kuma wa zai tafi dominmu? Sai na ce, Ga ni nan; ka aike ni. Sai ya ce, Je ka gaya wa wannan jama’a, Lalle za ku ji, amma ba za ku fahimta ba; lalle za ku gani, amma ba za ku gane ba. Ka sa zuciyar wannan jama’a ta yi kauri, ka sa kunnuwansu su yi nauyi, ka rufe idanunsu; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su juyo, a warkar da su. Sai na ce, Ya Ubangiji, har yaushe? Sai ya amsa, Har birane su lalace ba mai zama a cikinsu, gidaje kuma ba mutum, ƙasar kuma ta zama kufai ƙwarai, Ubangiji kuma ya kai mutane nesa ƙwarai, aka kuwa yi babban yashewa a tsakiyar ƙasar. Amma duk da haka, a cikinta za a sami ragowar goma cikin ɗari, za ta kuma sāke dawowa, a kuma cinye ta; kamar itacen teil, kuma kamar itacen oak, waɗanda ragarsu take a cikinsu sa’ad da suka zubar da ganyayensu: haka tsaba mai tsarki za ta zama ragar cikinta. Ishaya 6:8–13.

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