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

Littafin Daniyel — Na Ɗari da Shida

Unveiling the Judgment: From 9/11 to the Sunday Law – A Prophetic Analysis

Bayyanar da Hukunci: Daga 9/11 zuwa Dokar Lahadi – Bincike na Annabci

Author

Jeff Pippenger

Published

February 29, 2024

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The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Shari’ar bincike ta masu rai ta fara ne a ranar 11 ga Satumba, 2001, kuma shari’ar aiwatarwa tana farawa ne da dokar Lahadi mai zuwa nan ba da daɗewa ba. Waɗannan zamani biyu na shari’a suna wakiltar aikin manzon da yake shirya hanya domin Manzon Alkawari na uku, da Iliya na uku, wanda shi ne cikar manzon Iliya da ya fara a tarihin Millerite.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

A cikin Kristi cikar Manzon Alkawari, sau biyu Ya tsarkake haikalin zahiri na duniya, wanda ya kasance alamar jikinsa da haikalinsa na ruhaniya. Haikalinsa na zahiri na duniya ya fara ne a matsayin haikalin Tanti na jeji, sa’an nan haikalin Sulemanu, sa’an nan haikalin da aka sāke gina bayan shekara saba’in na zaman bauta a Babila, kuma wannan haikali ɗaya ne bayan aikin gyara na shekara arba’in da shida da Hirudus ya aiwatar.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Kasancewar Allah ta zahiri ta albarkaci Haikalin Alfarwa da haikalin Sulemanu, amma ba haikalin da aka sāke gina bayan bauta ba; sai dai wannan haikali da aka sāke fasalinsa ya sami albarka ta wurin kasancewar Kristi ta zahiri. A cikin tarihin haikalin Hirudus da aka sāke fasalinsa, Kristi ya tsarkake haikalin sau biyu, cikin cikar annabcin Malaki sura ta uku. A tsarkakewar farko, Kristi ya bayyana haikalin a matsayin gidan Ubansa, amma a tsarkakewar haikali ta ƙarshe Kristi ya bayyana shi a matsayin gidan Yahudawa.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

A tarihin Milleriyawa, Almasihu ya gina haikali na ruhaniya cikin shekaru arba’in da shida daga 1798 zuwa 1844. A ranar 22 ga Oktoba, 1844, cikin cikar annabcin Malakai sura ta uku, ba zato ba tsammani Ya zo ga haikalinsa, ta haka yana tsarkake budurwai marasa hikima. Sa’an nan Ya zo a matsayin mala’ika na uku domin ya kammala tsarkakewa ta biyu kuma ta ƙarshe, amma kamar yadda ya kasance da farkon Isra’ila ta dā, Isra’ila ta zamani ba ta da bangaskiyar da ake bukata domin a gama aikin ba.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

A ranar 11 ga Satumba, 2001, Almasihu ya komo domin ya cika tsarkakewar haikali ta biyu, wadda ake cikawa sa’ad da ake tsarkake budurwai marasa hikima a dokar Lahadi mai zuwa nan ba da daɗewa ba, sa’ad da suka farka zuwa ga gaskiyar cewa ba su fahimci ƙaruwa ta sani da aka buɗe a 1989 ba. Wannan ƙaruwa ta sani tana wakiltar saƙon ruwan sama na ƙarshe, wanda shi ne saƙon Kukan Tsakar Dare idan aka sa shi cikin mahallin misalin budurwai goma. Saƙon ayoyi shida na ƙarshe na Daniyel goma sha ɗaya da aka buɗe a lokacin ƙarshe a 1989, ana wakiltarsa a aya ta arba’in da huɗu cikin waɗannan ayoyin da “labarai daga gabas da daga arewa.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Saƙon ruwan sama na ƙarshe, shi ne saƙon Kukan Tsakar Dare kuma shi ne saƙon gabas da arewa. Gabas da arewa suna wakiltar Musulunci da Paparoma bi da bi, kuma a matsayin saƙo suna wakiltar saƙon da Adventisancin Laodiceya ya ƙirƙira na bogi tsakanin Satumba 11, 2001 da dokar Lahadi mai zuwa nan ba da daɗewa ba. Satumba 11, 2001, yana wakiltar Musulunci (gabas), kuma dokar Lahadi tana wakiltar alamar dabbar (arewa).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Ana wakiltar shimfiɗar mutuwa ga Adventism na Laodicea tsakanin waɗannan alamu biyu na hanya, kamar yadda aka misalta ta da mutuwar annabi mai rashin biyayya tsakanin jaki da zaki. Ana wakiltar shimfiɗar mutuwa ga waɗanda suka karɓi alamar dabbar ta wurin “labarai daga gabas da arewa” waɗanda suke fusatar da ikon papanci kuma suke ƙaddamar da tsanantawa ta ƙarshe ga mutanen Allah. Wannan saƙon yana farawa ne a dokar Lahadi mai gabatowa ba da daɗewa ba a cikin Amurka, wadda ita ce inda kuma lokacin da Musulunci na Bala’i na uku ya bugo kwatsam. Wannan harin da ba a zata ba yana haifar da rushewar ƙasa, kuma yana fusatar da al’ummai, ta haka yana samar da ƙarfafa tattalin arziki da siyasa domin a haɗa dukan al’ummai wuri guda gaba da Musulunci, ƙarƙashin kulawar haɗin kai na ninki uku na macijin, da dabbar, da annabin ƙarya.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

A cikin tarihin da Iliya na uku yake wakilta, saƙon da yake bayyana Bala’i na uku yana sanar da macijin, da dabbar, da annabin ƙarya cewa Musulunci shi ne kayan aikin hukunci da Allah yake amfani da shi domin hukunta mutane saboda bauta wa alamar ikon papanci. Kamar yadda yake game da Romawa uku, Babiloniyawa uku, Iliyoyi uku, da manzanni uku waɗanda suke shirya hanya, haka ma Bala’i na uku yana tabbata ne ta wurin aikace-aikace sau uku na bala’o’i uku.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Sai na duba, na kuma ji wani mala’ika yana yawo a tsakiyar sama, yana cewa da babbar murya, Kaito, kaito, kaito ga mazaunan duniya, saboda sauran sautunan ƙaho na mala’iku uku, waɗanda har yanzu za su busa! Ru’ya ta Yohanna 8:13.

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

’Yar’uwa White ta amince da littafin Smith, Daniel and Revelation, da matuƙar ƙarfi, tana nuna cewa kowane mamba na Seventh-day Adventist ya kamata ya mallaki littafin, ko da yake ba ta faɗa hakan kai tsaye kamar yadda na rubuta yanzu ba, amma wannan gaskiya tana nan a cikin amincewarta.

> “The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

> “Ubangiji yana kira ga ma’aikata su shiga fagen sayar da littattafai domin a baza littattafan da suke ɗauke da hasken gaskiyar wannan zamani. Mutanen duniya suna bukatar su san cewa alamomin zamani suna cika. Ku kai musu littattafan da za su haskaka musu. Daniyel da Ru’ya ta Yohanna, Babban Rikici, Kakanni da Annabawa, da Marmarin Zamani ya kamata yanzu su fita zuwa duniya. Babban umarnin da yake ƙunshe cikin Daniyel da Ru’ya ta Yohanna mutane da yawa a Ostiraliya sun karanta da ƙwazo. Wannan littafi ya zama hanyar kawo rayuka masu daraja da yawa ga sanin gaskiya. Duk abin da za a iya yi ya kamata a yi shi domin a baza Tunani a kan Daniyel da Ru’ya ta Yohanna. Ban san wani littafi dabam da zai iya maye gurbin wannan ba. Hannun taimakon Allah ne.”

> “Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

> “Waɗanda suka daɗe cikin gaskiya suna barci. Suna bukatar a tsarkake su ta wurin Ruhu Mai Tsarki. Dole ne a yi shelar saƙon mala’ika na uku da babbar murya. Manyan al’amura masu girma suna gabanmu. Ba mu da lokacin ɓatawa. Allah ya hana mu yarda ƙananan al’amura su rufe hasken da ya kamata a ba duniya.” Manuscript Releases, juzu’i na 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Littafin, wanda waɗanda suka ƙi fahimtar Milleriyawa game da “na kullum” a cikin littafin Daniyel su ma suka ƙi, an bayyana shi a matsayin “hannun taimakon Allah.” Idan an ɗora wa mutanen Allah alhakin yaɗa littattafan da aka ambata a cikin bayanin da ya gabata, wannan yana nufin cewa mutanen Allah za su bukaci su mallaki littafin da kansu. Littafin ne ya zama cibiyar harin waɗanda suka gabatar da “sabon” ra’ayi game da “na kullum” a cikin littafin Daniyel, domin shi ne littafin da suka so su sake rubutawa su kuma cire sahihin fahimta game da “na kullum.”

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Sa’ad da Sister White ta yi nuni da shugabanni biyu mafi girma a cikin tawaye game da “na kullum” a cikin littafin Daniyel, sau da yawa ta kan jaddada cewa su (Prescott da Daniells) ba su da ikon “yin tunani daga sanadi zuwa sakamako.” Masu sake fasalin tarihi na Adventist na Laodicea suna bayyana suna da irin wannan matsala.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Manyan mutane, waɗanda a dukan tarihin tawaye tun daga 1888 zuwa gaba, a wani lokaci a cikin kwarewarsu ta kai-da-kai, sun karɓi koyarwar ƙarya ta “na yau da kullum.” Tawayensu shi ne “sakamakon,” kuma kuskuren fahimtar “na yau da kullum,” shi ne “sanadin.” Masu sake fasalin Adventist na Laodicea suna jagorantar marasa ilmi su gaskata cewa waɗannan ’yan tawaye na tarihi a tarihin Advent, a hakika ba sa cikin tawaye, ko da yake shaidarsu da aka sake gyarawa ba ta taɓa samun goyon baya daga shaidar Littafi Mai Tsarki da Ruhun Annabci ba. Domin ba sa ɗaukar “sakamakon” a matsayin tawaye, suna rufe yiwuwar neman “sanadin.”

> As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

> Kamar tsuntsu da yawo, kamar tsuntsun haɗiye da tashi, haka la’ana marar dalili ba za ta zo ba. Karin Magana 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Ya kamata mutanen Allah su gane tawaye, kuma sa’ad da suka gane shi, sai su bincika sanadinsa. Sa’an nan kuma su magance sanadin. A cikin abin da ya biyo baya, Sister White tana sharhi ne a kan labarin Akan.

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

> “An nuna mini cewa Allah a nan yana bayyana yadda yake kallon zunubi a cikin waɗanda suke da’awar cewa su mutanensa ne masu kiyaye dokokinsa. Waɗanda ya ba su girmamawa ta musamman da su shaida manyan bayyanuwar ikonsa, kamar yadda ya yi wa Isra’ila ta dā, sa’an nan kuma har su kuskura su yi biris da umarnansa sarai, za su zama abin fushinsa. Yana so ya koya wa mutanensa cewa rashin biyayya da zunubi abin ƙyama ne ƙwarai a gare shi, kuma bai kamata a ɗauke su da wasa ba. Yana nuna mana cewa sa’ad da aka tarar da mutanensa cikin zunubi, ya kamata su ɗauki tsayayyun matakai nan da nan domin su kawar da wannan zunubi daga cikinsu, kada ɓacin ransa ya zauna a kansu gaba ɗaya. Amma idan masu riƙe da muƙaman alhaki suka yi biris da zunuban mutanen, ɓacin ransa zai sauka a kansu, kuma mutanen Allah gaba ɗayansu za a ɗauke su da alhakin waɗannan zunubai. A mu’amalarsa da mutanensa a zamanin da, Ubangiji yana nuna wajibcin tsarkake ikkilisiya daga mugayen abubuwa. Mai zunubi guda ɗaya na iya yaɗa duhu wanda zai hana hasken Allah shiga cikin dukan taro. Sa’ad da mutanen suka gane cewa duhu yana sauka a kansu, amma ba su san dalilin ba, ya kamata su nemi Allah da gaske, cikin babban tawali’u da ƙasƙantar da kai, har sai an binciko kurakuran da suke ɓata Ruhu nasa, a kuma kawar da su.

> “The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

> “Son zuciya da aka yi mana domin mun tsawata ga kurakuran da Allah ya nuna mini suna akwai, da kukan da aka tasar na tsauri da tsananin hali, ba su da adalci. Allah yana umurtanmu mu yi magana, kuma ba za mu yi shiru ba. Idan kurakurai suna bayyane a cikin mutanensa, kuma bayin Allah suka wuce kansu ba tare da kula da su ba, to a zahiri suna ɗaukaka da kuma barata mai zunubi, kuma su ma masu laifi ne iri ɗaya, kuma lalle za su karɓi rashin jin daɗin Allah; gama za a ɗora musu alhakin zunuban masu laifi. A cikin wahayi an nuna mini misalai da yawa inda aka jawo rashin jin daɗin Allah saboda sakacin bayinsa na magance kurakurai da zunuban da suke a tsakaninsu. Waɗanda suka ba da uzuri ga waɗannan kurakurai mutane sun ɗauke su a matsayin masu halin kirki sosai, masu daɗin mu’amala kuma abin ƙauna, domin kawai sun guji cika bayyanannen aikin da Nassi ya ɗora. Wannan aiki bai yi daidai da abin da zuciyarsu take so ba; saboda haka suka kauce masa.” Testimonies, juzu’i na 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Tarihin shugabannin da suka tayar da ƙayayya a cikin Adventism yana ba da shaida ga gaskiyar cewa ɗaya daga cikin matakan da kusan a ko da yaushe ake gani a cikin tawayensu shi ne, a wani lokaci a cikin kwarewarsu ta kai-tsaye, sun karɓi ra’ayin ƙarya game da “na kullum.” Da aka faɗi haka, littafin Smith, ko da yake ba wahayi ne ya sa shi ba kuma yana ɗauke da wasu matsalolin koyarwa, duk da haka har yanzu yana ba da kyakkyawan bayyani na fahimtar majagaba game da Wahayi surori na takwas da na tara, inda muke ganin an bayyana tarihin annabci na ƙaho shida na farko. Za mu koma ga sharhin Smith daga littafinsa, Daniel and Revelation, yayin da muke fara la’akari da ninkakken aikace-aikacen uku na Masifu uku.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

’Yar’uwa White ta sanar da mu cewa an ba William Miller babban haske game da littafin Ru’ya ta Yohanna, amma fahimtarsa game da sura ta goma sha uku, da kuma goma sha shida zuwa goma sha takwas, ba daidai ba ce, domin yana a wani matsayi mara dacewa a tarihin duniya da zai ba shi damar ganin cewa akwai ikoki masu hallakarwa uku, ba biyu ba. Babban haskensa kuwa ya kasance a kan surori na biyu zuwa na tara na Ru’ya ta Yohanna.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Masu wa’azi da mutane sun ɗauki littafin Ru’ya ta Yohanna a matsayin abu mai ban al’ajabi kuma mai ƙarancin muhimmanci fiye da sauran sassan Nassosi Masu Tsarki. Amma na gani cewa wannan littafi hakika wahayi ne da aka bayar domin amfani na musamman ga waɗanda za su rayu a kwanaki na ƙarshe, domin ya bi da su a gano ainihin matsayinsu da kuma aikinsu. Allah ya shiryar da tunanin William Miller zuwa ga annabce-annabce kuma ya ba shi babban haske game da littafin Ru’ya ta Yohanna.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller ya bayyana fahimtarsa game da ikkilisiyoyi, hatimai, ƙahoni, da kwantunan fushin Allah kamar haka.

> “The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

> “Majami’u bakwai na Asiya tarihin cocin Almasihu ne a siffofinta bakwai, cikin dukan lankwasawarta da karkace-karkacenta, cikin dukan yalwarta da wahalarta, daga zamanin manzanni har zuwa ƙarshen duniya. Hatimai bakwai kuwa tarihin mu’amalolin iko-iko da sarakunan duniya ne a kan cocin, da kuma kāriyar Allah ga mutanensa a cikin wannan lokaci guda. Kuma ƙahoni bakwai tarihin hukunci bakwai ne na musamman masu nauyi da aka aiko a kan duniya, ko kuwa mulkin Roma. Kuma kwanoni bakwai su ne annobai bakwai na ƙarshe da aka aiko a kan Roma ta Paparoma. A gauraye da waɗannan akwai wasu abubuwa masu yawa kuma, waɗanda aka saƙa a ciki kamar ƙananan rafuffuka masu shiga wani babban kogi, suna cika babban kogin annabci, har dukan abin ya ƙare da kai mu cikin tekun madawwamiya.”

> “This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

> “A gare ni, wannan shi ne tsarin annabcin Yohanna a cikin littafin Ru’ya ta Yohanna. Kuma mutumin da yake son ya fahimci wannan littafi, dole ne ya kasance yana da cikakken ilimi game da sauran sassa na maganar Allah. Siffofi da misalan magana da aka yi amfani da su a cikin wannan annabci, ba duka aka bayyana su a cikinsa ba, sai dai dole a same su a cikin sauran annabawa, a kuma bayyana su a cikin wasu ayoyin Littafi Mai Tsarki. Saboda haka a bayyane yake cewa Allah ya nufi a yi nazarin duka Littafi, ko da domin a sami cikakkiyar sani game da kowane sashe.” William Miller, Miller’s Lectures, juzu’i na 2, lacca ta 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Kamar yadda manzo na uku, wanda yake shirya hanya domin Manzon Alkawari, yake wakiltar tarihin cikin gida na shari’ar ikilisiya, sabanin Iliya na uku, wanda yake wakiltar tarihin waje a cikin shari’ar Babila ta zamani, fahimtar majagaba game da ikilisiyoyi da hatimai ta gano irin wannan shaidar cikin gida da ta waje.

> “The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

> “An gabatar mana da hatiman a surori na 4, na 5, da na 6 na Ru’ya ta Yohanna. Abubuwan da aka nuna a ƙarƙashin waɗannan hatimai an bayyana su a Ru’ya ta Yohanna 6, da kuma aya ta farko ta Ru’ya ta Yohanna 8. A bayyane yake suna ƙunshe da al’amuran da ikilisiya take da alaƙa da su tun daga farkon wannan zamanin har zuwa zuwan Almasihu.

> “While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

> “Yayin da ikklisiyoyi bakwai suke gabatar da tarihin cikin-gida na ikkilisiya, hatimai bakwai kuwa suna fito da manyan abubuwan da suka faru a tarihin ta na waje.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith yana bayyana fahimtar Milleriyawa game da dangantakar cikin gida da ta waje ta ikilisiyoyi, kuma James White ya gabatar da irin wannan takaitaccen bayani ta fuskar tarihohi masu tafiya a layi ɗaya.

> “We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

> “Yanzu mun bi sawun ikklisiyoyi, hatimai, da namomin, ko rayayyun halittu, har iyakar yadda za su iya daidaita wajen rufe lokaci-lokaci guda ɗaya. Hatiman bakwai ne a adadinsu, amma namomin huɗu ne kawai. Kuma yana iya zama da kyau a lura a nan cewa, a buɗewar hatimi na fari, na biyu, na uku da na huɗu, an ji na farko, na biyu, na uku da na huɗu daga cikin namomin suna cewa, ‘Zo ka gani;’ amma sa’ad da aka buɗe hatimi na biyar, na shida da na bakwai, ba a ji irin wannan murya ba. Haka kuma ikklisiyoyi uku na ƙarshe, da hatimai uku na ƙarshe, ba su daidaita ba, wajen rufe lokaci-lokaci guda ɗaya, kamar yadda ikklisiyoyi huɗu na farko, da hatimai huɗu na farko, suke yi. Amma, kamar yadda muka nuna, ikklisiyoyi, hatimai da namomin sun yarda da juna, wajen rufe lokaci-lokaci guda ɗaya na kusan shekaru 1800, har sai da muka zo ƙasa zuwa fiye kaɗan da rabin ƙarni na wannan zamani.” James White, Review and Herald, Fabrairu 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Yanzu dai mun ambaci uku daga cikin manyan fitattun majagaba na tarihin Millerite. Dukan ukun sun riƙe madaidaicin fahimta game da “na kullum,” kuma dukkansu sun kuma riƙe taƙaitaccen hangen nesa game da ikilisiyoyi, hatimai, da ƙaho-ƙaho a cikin tsarin gaskiyar da aka jagoranci Miller ya fahimta kuma ya gabatar.

> “When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

> “Sa’ad da mutane suka zo waɗanda za su motsa ko da ƙusa ɗaya ko ginshiƙi ɗaya daga tushe wanda Allah ya kafa ta wurin Ruhunsa Mai Tsarki, bari tsofaffin maza waɗanda suka kasance majagaba a cikin aikinmu su yi magana sarai, kuma bari waɗanda suka mutu su ma su yi magana ta wurin sake buga maƙalolinsu a cikin mujallunmu. Ku tattara hasken allahntaka da Allah ya bayar kamar yadda Ya jagoranci mutanensa mataki-mataki a cikin tafarkin gaskiya. Wannan gaskiya za ta jimre gwajin zamani da na jaraba.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

A ranar 11 ga Satumba, 2001, mala’ika mai ƙarfi na Ru’ya ta Yohanna sura ta goma sha takwas ya sauko, ya kuma fara aikin jagorantar waɗanda za su karɓa su ci Gurasar da ta sauko daga sama kwanan nan, su koma zuwa ga “tsoffin hanyoyi,” na Irmiya sura ta shida. Alfa da Omega yana bukatar waɗanda suke shirye su yi gwagwarmaya domin su kasance cikin dubu ɗari da arba’in da huɗu su gane cewa abin da ya saukar da Shi daga sama a ranar 11 ga Agusta, 1840, ba kawai cikar wata annabcin lokaci ba ne, amma cikar annabcin lokacin Bala’i na biyu ne. Yana bukatar mutanensa su sake gano tsoffin hanyoyin tarihin inda Ya gina haikalin Milleriyawa cikin shekaru arba’in da shida daga 1798 zuwa 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

An rufe wannan tarihin da tarkace, da kuɗaɗen ƙarya, da jauhari na bogi. An ɓoye wannan tarihin da saƙon tushe na ƙarya wanda aka gina bisa yashi, ba bisa Dutsen Zamani ba. Yana cikin tarihin Millerites ne, tarihin da, kamar yadda Bitrus ya bayyana shi, Millerites ɗin, “waɗanda dā ba jama’a ba ne,” amma sai daga baya suka zama “jama’ar Allah,” waɗanda aka tashe su kuma aka gina su su zama “gidan ruhaniya, firistoci masu tsarki.” Zakin kabilar Yahuza ya sauko a ranar 11 ga Satumba, 2001, kuma ya jagoranci mutanensa na kwanaki na ƙarshe zuwa aikin tsarkake “haikalin” tarihin tayar da haikalin Millerite. An riga an misalta wannan aiki ta wurin wata annabci, wadda ta yi hasashen cewa Ubangiji zai tashe mutum mai suna Yosiya, (wanda ma’anarsa ita ce tushen Allah).

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Sa’ad da aka tashe Yosiya domin cikar annabcin annabin da bai yi biyayya ba, sai ya fara aikin gyaran haikalin da yake cikin rugujewa. A cikin aikin gyarawa da tsarkakewa aka gano “la’anar Musa,” kuma sa’ad da aka karanta ta a gaban Yosiya, ta kawo gyaran hali na Yosiya. Za mu tattauna wannan annabcin, dangane da sake gano “sau bakwai,” bayan 11 ga Satumba, 2001.

We will begin that study in the next article.

Za mu fara wannan nazarin a talifi na gaba.

> “Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Muddin dai waɗanda suke furta gaskiya suna bautar Shaiɗan, inuwarsa ta jahannama za ta katse hangen nesansu game da Allah da sama. Za su zama kamar waɗanda suka rasa ƙaunarsu ta fari. Ba za su iya duban hakikanin al’amuran har abada ba. Abin da Allah ya shirya mana an wakilta shi a cikin Zakariya, surori 3 da 4, da kuma 4:12–14: ‘Sai na sāke amsawa, na ce masa, Mene ne waɗannan rassa biyu na zaitun waɗanda ta wurin bututu biyu na zinariya suke zubar da man zinariya daga cikin kansu? Sai ya amsa mini, ya ce, Ashe, ba ka san abin da waɗannan suke nufi ba? Sai na ce, A’a, ranka ya daɗe. Sai ya ce, Waɗannan su ne shafaffu biyu, waɗanda suke tsaye a gaban Ubangijin dukan duniya.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Ubangiji cike yake da wadatattun abubuwa. Ba shi da wata rashin kayan aiki. Saboda ƙarancin bangaskiyarmu ne, da sha’aninmu na duniya, da maganganunmu marasa nauyi, da rashin bangaskiyarmu, waɗanda suke bayyana a cikin tattaunawarmu, ne duhun inuwa ke taruwa kewaye da mu. Ba a bayyana Almasihu cikin magana ko cikin hali a matsayin Wanda yake ƙaunatacce gaba ɗaya, kuma mafifici a cikin dubu goma. Sa’ad da rai ya yarda ya ɗaga kansa zuwa ga banza, Ruhun Ubangiji ba ya iya yi masa abin da yawa. Guntun hangen nesanmu yana hangen inuwar, amma ba ya iya ganin ɗaukakar da take bayanta. Mala’iku suna riƙe da iskoki huɗu, waɗanda aka wakilta a matsayin doki mai fushi yana neman kuɓucewa ya yi ta gaggawar wucewa bisa fuskar dukan duniya, yana ɗauke da hallaka da mutuwa a tafarkinsa.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “Za mu yi barci a kan iyakar duniyar madawwamiya ne kuwa? Za mu kasance marasa kuzari da sanyi da matattu ne? Kai, da a ce a cikin majami’unmu muna da Ruhu da numfashin Allah da aka hura cikin mutanensa, domin su tsaya a kan ƙafafunsu su rayu. Muna bukatar mu ga cewa hanya ƙunci ce, ƙofa kuma matsattsiya ce. Amma sa’ad da muka ratsa ta cikin ƙofa matsattsiya, faɗinta ba shi da iyaka.” Manuscript Releases, juzu’i na 20, 216, 217.

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