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# The Revelation of Jesus Christ - Number Fifteen

Wahayin Yesu Almasihu — Lamba ta Goma Sha Biyar

The Seventh Seal and the Unsealing of Prophetic Truth

Hatimi na Bakwai da Buɗe Gaskiyar Annabci

Author

Jeff Pippenger

Published

November 13, 2023

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> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Kuma sa’ad da ya buɗe hatimi na bakwai, sai aka yi shiru a cikin sama kusan rabin sa’a. Kuma na ga mala’iku bakwai waɗanda suke tsaye a gaban Allah; aka kuma ba su ƙaho bakwai. Sai wani mala’ika kuma ya zo ya tsaya a bakin bagaden, yana da turaren zinariya; aka kuma ba shi turare mai yawa, domin ya miƙa shi tare da addu’o’in dukan tsarkaka a bisa bagaden zinariya wanda yake a gaban kursiyin. Sai hayaƙin turaren, wanda ya zo tare da addu’o’in tsarkaka, ya hau sama a gaban Allah daga hannun mala’ikan. Sai mala’ikan ya ɗauki turaren, ya cika shi da wutar bagaden, ya jefa ta cikin duniya: sai aka ji muryoyi, da tsawa-tsawa, da walƙiya-walƙiya, da girgizar ƙasa. Ru’ya ta Yohanna 8:1–5.

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

Muna magana ne game da zubowar wuta mai tsarki daga Wuri Mai Tsarki na sama, a cikin tarihin da Amurka za ta saukar da wuta marar tsarki daga sama ta fari. Bayyanar abin da tsawa bakwai suka furta a Ru’ya ta Yohanna sura ta goma, an umarce ta a hatimce ta har zuwa dab da lokacin da ƙofar alheri ta rufe. Haka kuma ana wakiltar ƙofar alheri a matsayin tana gab da rufewa sa’ad da aka buɗe hatimi na bakwai.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Sai ya ce mini, “Kada ka hatimce maganganun annabcin wannan littafi: gama lokaci ya yi kusa. Wanda ba mai adalci ba ne, bari ya ci gaba da rashin adalcinsa har yanzu: wanda kuma yake ƙazami, bari ya ci gaba da ƙazaminsa har yanzu: wanda kuma yake adali, bari ya ci gaba da adalcinsa har yanzu: wanda kuma yake mai tsarki, bari ya ci gaba da tsarkinsa har yanzu.” Ru’ya ta Yohanna 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Buɗewar hatimi na bakwai yana faruwa ne yayin da mala’iku bakwai suke shirye su busa ƙaho.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Sai mala’iku bakwai waɗanda suke da ƙaho bakwai suka shirya kansu su busa. Ru’ya ta Yohanna 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Sa’ad da lokacin alheri ya rufe, “ba wani mutum” da yake “iya shiga Haikalin,” domin ceton shiga tsakani na Almasihu sabili da zunuban mutane ya ƙare. Lokacin alheri ya rufe, kuma an umarci mala’iku bakwai su zubar da kwantunan fushin Allah.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> Haikalin kuwa ya cika da hayaƙi daga ɗaukakar Allah, da kuma daga ikonsa; ba kuwa wanda ya iya shiga cikin haikalin, sai da annobai bakwai na mala’iku bakwai suka cika. Sai na ji wata babbar murya daga cikin haikalin tana cewa wa mala’iku bakwai ɗin, Ku tafi, ku zubar da kwalayen fushin Allah a kan duniya. Ru’ya ta Yohanna 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Babu wata alama da ke nuna cewa mala’iku bakwai da suke busa ƙaho bakwai a Ru’ya ta Yohanna surori tara zuwa goma sha ɗaya sun bambanta da mala’iku bakwai da suke zuba annoba bakwai na ƙarshe. Akasin haka, siffofin annabci na hukuncin da ƙaho bakwai ɗin suke wakilta suna tafiya a layi ɗaya da wurin da kuma tasirin kwanuka bakwai na fushin Allah da ke cikin sura ta goma sha shida. A matsayin wata alaƙa mafi kai tsaye, an kira hukuncin ƙahon nan kai tsaye da suna annoba.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.

> Kuma sauran mutanen da waɗannan annobai ba su kashe ba, duk da haka ba su tuba daga ayyukan hannuwansu ba, domin kada su yi wa aljanu sujada, da gumakan zinariya, da azurfa, da tagulla, da dutse, da itace: waɗanda ba su iya gani, ko ji, ko tafiya. Ru’ya ta Yohanna 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

An tsara buɗewar hatimi na bakwai da gangan a cikin mahallin kusancin rufe ƙofar alheri. Hatimi na bakwai yana wakiltar shaida ta biyu game da abin da tsawoyi bakwai suka “furta,” wanda aka hana Yohanna da kuma Bulus su rubuta.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Sai ya yi kira da murya mai ƙarfi, kamar yadda zaki ke yin ruri: kuma da ya yi kiran, tsawa bakwai suka furta muryoyinsu. Kuma da tsawar nan bakwai suka furta muryoyinsu, na yi niyya in rubuta: sai na ji wata murya daga sama tana ce mini, Ka hatimce abubuwan da tsawar nan bakwai suka furta, kada kuma ka rubuta su. Ru’ya ta Yohanna 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

Abin da tsawoyi bakwai suka “furta” an rufe shi da hatimi, kuma a sura ta ashirin da biyu, annabcin da aka rufe da hatimi a cikin littafin Ru’ya ta Yohanna za a buɗe shi, kuma kamar yadda yake da hatimi na bakwai, za a buɗe shi ne daidai kafin ƙarewar lokacin jarrabawa.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

’Yar’uwa White ta bayyana cewa rufe abin da tsawar bakwai suka “furta” ya wakilci irin wannan aiki ne na Zakin ƙabilar Yahuda, kamar lokacin da Ya umarci Daniyel ya rufe littafinsa har zuwa lokacin ƙarshe. Littattafan Daniyel da Ru’ya ta Yohanna littafi guda ne, kuma a cikin Ru’ya ta Yohanna an wakilta Yesu a matsayin Zakin ƙabilar Yahuda sa’ad da Ya buɗe hatimin littafin da aka rufe da hatimai bakwai; saboda haka Zakin ƙabilar Yahuda ne kuma ya umarci Daniyel ya rufe littafinsa har zuwa lokacin ƙarshe. Zakin ƙabilar Yahuda shi ne Wanda yake rufewa kuma yake buɗe Kalmarsa, gama Shi ne Kalmar.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Bayan waɗannan tsawaku bakwai sun furta muryoyinsu, umurnin ya zo wa Yohanna kamar yadda ya zo wa Daniyel game da ƙaramin littafin nan: ‘Ka rufe waɗannan abubuwan da tsawaku bakwai suka furta.’” The Seventh-day Adventist Bible Commentary, juzu’i na 7, 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Shaidar da ke cikin littattafan Daniyel da Ru’ya ta Yohanna ta nuna cewa buɗe hatimi na bakwai, shaida ce ta biyu ga buɗe abin da tsawar bakwai suka furta. Duka buɗe littafin Daniyel da kuma buɗe littafin da aka hatimce da hatimai bakwai, suna nuna cewa gaskiyoyin da ake bayyanawa sa’ad da aka buɗe saƙon annabci, a hankali suke bayyana mataki-mataki. Wannan ne ya sa littafin Daniyel ya bayyana shi a matsayin ƙaruwa ta ilimi, kuma littafin Ru’ya ta Yohanna ya kwatanta shi a matsayin cire hatimi ɗaya bayan ɗaya.

It is a light that grows brighter and brighter unto the perfect day.

Haske ne da yake ƙara haske ƙwarai da gaske har zuwa cikakkiyar rana.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Amma hanyar masu adalci tana kama da haske mai walƙiya, wanda yake ƙara haskakawa, har zuwa cikakkiyar rana. Misalai 4:18.

When “truth” is unsealed, it is progressive.

Sa’ad da aka warware hatimin “gaskiya,” tana bayyana ne a hankali a hankali.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> “In ya zama dole ga mutanen Allah na dā su rika yawan tuno yadda Ya yi hulɗa da su cikin jinƙai da hukunci, cikin shawara da tsawatarwa, haka ma yana da muhimmanci ƙwarai mu yi zurfin nazari a kan gaskiyoyin da aka ba mu cikin Kalmarsa,—gaskiyoyin da, in aka kula da su, za su kai mu ga tawali’u da miƙa kai, da biyayya ga Allah. Ya kamata a tsarkake mu ta wurin gaskiya. Maganar Allah tana gabatar da gaskiya ta musamman ga kowane zamani. Yadda Allah ya yi hulɗa da mutanensa a zamanan da suka shuɗe ya kamata ya sami kulawarmu ta ƙwarai. Ya kamata mu koyi darussan da aka nufa su koya mana. Amma bai kamata mu tsaya mu gamsu da su kaɗai ba. Allah yana jagorantar mutanensa mataki-mataki. Gaskiya tana ci gaba. Mai nema da gaske zai kasance kullum yana karɓar haske daga sama. Mene ne gaskiya? ya kamata kullum ya kasance bincikenmu.” Signs of the Times, May 26, 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

A ƙarshen watan Yuli, 2023, aka fara buɗe Wahayin Yesu Almasihu.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Kamar yadda yake game da hatimi na bakwai, haka kuma da furucin tsawa bakwai, Wahayin Yesu Almasihu ana warware hatiminsa ne ɗan kaɗan kafin lokacin jarrabawa ya rufe. Yana bayar da shaida ta uku ga saƙo guda ɗaya da ake wakilta ta cire hatimin bakwai, da kuma tsawa bakwai. Waɗannan wakilce-wakilce uku a cikin littafin Ru’ya ta Yohanna shaidu ne uku waɗanda suke haɗuwa su cika saƙon Wahayin Yesu Almasihu. Warware hatimin waɗannan shaidu ukun yana faruwa a hankali-hankali. Tasirinsa ma haka yake, yana ci gaba a hankali-hankali.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> “Yin biyayya ga dokar Allah shi ne tsarkakewa. Akwai mutane da yawa da suke da kuskuren fahimta game da wannan aiki a cikin rai, amma Yesu ya yi addu’a cewa a tsarkake almajiransa ta wurin gaskiya, kuma ya ƙara da cewa, ‘Maganarka gaskiya ce’ (Yahaya 17:17). Tsarkakewa ba aiki ba ne na gaggawa na lokaci guda, amma aiki ne mai ci gaba, kamar yadda biyayya take ci gaba. Muddin Shaiɗan yana ci gaba da turo mana da jarabobinsa, dole ne a ci gaba da yin yaƙin cin nasara a kan kai sau da sau; amma ta wurin biyayya, gaskiya za ta tsarkake rai. Waɗanda suke masu aminci ga gaskiya za su, ta wurin cancantar Almasihu, yi nasara a kan kowace raunin hali da ya sa kowane irin yanayi dabam-dabam na rayuwa ya riƙa siffanta su.” Faith and Works, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Ci gaban bunƙasar fahimtar Wahayin Yesu Almasihu ya fara fitowa a fili a ƙarshen Yuli, 2023. Tsarin fahimtar gaskiyoyin da aka fara wallafawa a wancan lokaci ya fara ne jim kaɗan bayan 18 ga Yuli, 2020.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Gaskiyar da aka bayyana cikin saƙon buɗe hatimin bakwai tana magana ne game da alamar hanya ta Kukan Tsakar Dare. Kukan Tsakar Dare a tarihin Milleriyawa wani ci gaba ne na gaskiya a hankali, kuma wannan gaskiyar za a iya tabbatar da ita ta wurin bitar tarihi na aikin Samuel Snow. Yesu yana kwatanta motsin mala’ika na uku da motsin mala’ika na farko, domin kullum yana kwatanta ƙarshe da farko.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Gaskiyar da suke haɗuwa su zama saƙon Kukan Tsakar Dare ita ce fahimtar ko wanene Allah, da yadda halinsa yake wakiltuwa cikin Kalmarsa. Waɗannan gaskiyoyi sun haɗa da cikakken bayani dalla-dalla na tsarin tarihi wanda waɗanda za su yi shelar saƙon Kukan Tsakar Dare a ƙarshe za su cika. Boyayyen tarihin tsawar bakwai ne yake bayyana wannan tsarin tarihi. Hatimi na bakwai wani ɓangare ne na wannan tsarin tarihi mai cikakken bayani, amma an karkatar da wahayinsa zuwa ga wannan zamani da yake farawa sa’ad da aka kammala saƙon Kukan Tsakar Dare, ta haka yana nuna lokacin da aka cika hatimtar dubu ɗari da arba’in da huɗu. Cire hatimi na bakwai a hankali-hankali yana farawa ne sa’ad da saƙon Kukan Tsakar Dare ya samu cikakken bunƙasa, kamar yadda taron sansani na Exeter a lokacin rani na shekara ta 1844 ya misalta. Waɗannan muƙalu suna wakiltar gayyatarka ta kai tsaye domin ka zo taron sansani na Exeter.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Sa’ad da aka buɗe hatimi na bakwai, aka jefa wuta daga bagade zuwa ga duniya, sai aka sami “muryoyi, da tsawa-tsawa, da walƙiyoyi, da girgizar ƙasa.” “Murya” tana wakiltar ƙaho.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Ka yi ihu da ƙarfi, kada ka yi sanyin baki, ka ɗaga muryarka kamar ƙaho, ka bayyana wa mutanena laifofinsu, da wa gidan Yakubu zunubansu. Ishaya 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Muryar ƙaho tana bayyana saƙo ne da ke gargaɗi game da hukuncin da yake gabatowa. Sa’ad da Ishaya ya umurci mutanen Allah su ɗaga muryarsu kamar ƙaho, to sai su “yi ihu” da ƙarfi. Saƙon Kukan Tsakar Dare ana buɗe shi ne kaɗan kafin sa’ar girgizar ƙasa ta dokar Lahadi. Saƙon Kukan Tsakar Dare da ake buɗewa kaɗan kafin dokar Lahadi mai zuwa ba da daɗewa ba, shi ne saƙon da ke kumbura ya zama babban kuka. Sa’ad da Ishaya ya ce, “Yi ihu da ƙarfi,” yana nuni ne ga haɗuwar babban kukan mala’ika na uku, wanda shi ne murya ta biyu da ke haɗuwa da saƙon Kukan Tsakar Dare. Babban saƙon Kukan Tsakar Dare gargadi ne na ƙaho na bakwai, wanda shi ne kaito na uku. Dole ne mutanen Allah su fahimta cewa sa’ad da aka busa wannan saƙon ƙaho, suna cikin ƙarshen lokutan ƙarshe na lokacin jarrabawarsu. Saboda haka umarnin Ishaya gargaɗi ne na yin shiri domin rufe lokacin jarrabawa, gargaɗi ne cewa hukuncin ƙaho na kaito na uku na Musulunci yana gab da bugun Amurka domin ta ƙi Asabarin Allah. A lokacin dokar Lahadi, Kukan Tsakar Dare, wanda shi ne na farko cikin “muryoyi” biyu a Ru’ya ta Yohanna sura ta goma sha takwas, yana kumbura ya zama babban kuka. Yayin da ake kiran sauran ’ya’yan Allah da suke har yanzu a Babila su fito.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> “Gaskiyar wannan zamani, saƙon mala’ika na uku, za a shelanta shi da babbar murya, ma’ana da ƙara iko, yayin da muke kusantar babban gwaji na ƙarshe.” The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

An misalta “ƙaruwar iko” na “babban kira” na mala’ika na uku a Sinai sa’ad da Jehobah da kansa ya yi shelar Dokoki Goma. Ƙahon a cikin wannan tarihin ya ƙaru da ƙarfi yayin da dutsen ya girgiza ya kuma koma hayaƙi. Tsoron ya yi girma ƙwarai, har ma Musa ya ƙwarai da girgiza. A sa’an nan jama’ar suka ɗaga “muryoyinsu” cikin tsoro, suna roƙon cewa “muryar” Allah ta daina yin sauti.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> Da karar ƙaho, da kuma muryar kalmomi; wadda waɗanda suka ji ta suka roƙa kada a ƙara yi musu magana da wannan magana: (Gama ba su iya jure abin da aka umarta ba, cewa, Ko dabba ce ma idan ta taɓa dutsen, za a jejjefe ta, ko a soke ta da mashi: Kuma abin da aka gani ya kasance mai ban tsoro ƙwarai, har Musa ya ce, Ina jin tsoro ƙwarai, ina rawar jiki:). Ibraniyawa 12:19–21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

“muryar” da “su” suka “ji” tana wakiltar “muryar” saƙon gargaɗi na mala’ika na uku. Cikin tsananin firgita suka amsa da nasu “muryoyi.” Muryoyin a lokacin dokar Lahadi kuma ana wakilta su ta wurin budurwai marasa hikima waɗanda suke roƙon mai, kuma muryoyin budurwai masu hikima suna gaya musu su tafi su saya wa kansu. A ƙarshen lokacin jarrabawar ɗan adam, “muryoyin” waɗanda suka gane cewa sun hallaka, kamar yadda budurwai marasa hikima na Adventist suke yi a lokacin dokar Lahadi, suna kuka suna roƙon duwatsu da tsaunuka su fāɗo a kansu. Dokar Lahadi ana misalta ta da ba da shari’a a Dutsen Sinai.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> “A kan waɗannan abubuwan al’ajabi na bayyanuwar ikon Allah a wannan muhimmin lokaci mai tsarki,—sautunan ƙahon nan masu ban mamaki suna ƙara ƙarfi kuma suna ƙara firgita, amon tsawa yana karkarwa daga kowane gefen dutse, walƙiyar aradu tana haskaka tsauraran kuma masu tsananin ɗaukaka tuddai, kuma a kan ƙolin Sinai, a tsakiyar girgije, da hadari, da duhu mai kauri, ɗaukakar Allah tana bayyana kamar wuta mai cinyewa,—a kan waɗannan alamu na kasancewar Jehovah, zukatan Isra’ila suka karaya saboda tsoro, kuma dukan taron ‘suka tsaya daga nesa.’ Har ma Musa ya ce, ‘Ina matuƙar jin tsoro, ina kuma rawar jiki.’ Sa’an nan kuma, a bisa waɗancan abubuwan halitta masu rikici, aka ji muryar Jehovah, tana furta ƙa’idoji goma na dokarsa.”

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> “Sa’ad da babban madubin Allah ya bayyana wa mutanen Isra’ila ainihin halinsu, rayukansu suka cika da firgici. Mummunan ikon kalaman Allah ya zama kamar ya fi abin da jikinsu masu rawa za su iya ɗauka. Suka roƙi Musa, ‘Ka yi mana magana, mu kuwa za mu ji; amma kada Allah ya yi mana magana, don kada mu mutu.’ Sa’ad da aka gabatar musu da babban ƙa’idar adalcin Allah, sai suka gane, fiye da kowane lokaci a dā, mugun yanayin zunubi, da kuma laifinsu na kansu, a gaban Allah mai tsarki kuma mai tsabta.” Signs of the Times, Maris 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Sa’ad da aka jefa wutar daga bagaden zuwa duniya, sai a sami “muryoyi, da tsawa-tsawa, da walƙiya-walƙiya, da girgizar ƙasa.” “Tsawa-tsawa da walƙiya-walƙiya” alamu ne na shari’un Allah. A lokacin dokar Lahadi, Amurka za ta cika “ƙofinta na mugunta” sarai, kuma “ridda ta ƙasa, halakar ƙasa za ta biyo bayanta.” “Ƙofin mugunta” yakan cika a tsara ta huɗu, domin ƙahonin biyu na dabbar duniya duka suna ci gaba ta cikin tsararraki huɗu na tawaye mai ƙaruwa. Dokar Lahadi tana nuna wurin da shari’un Allah, waɗanda “tsawa-tsawa da walƙiya-walƙiya” suke wakilta, ake zartarwa, kuma ana zartar da su a kan tsara ta huɗu.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Game da Amoriyawa Ubangiji ya ce: “A tsara ta huɗu za su komo nan kuma: gama muguntar Amoriyawa ba ta kai cika ba tukuna.” Ko da yake wannan al’umma ta yi fice saboda bautar gumakanta da ruɓewarta, ba ta riga ta cika ƙoƙon muguntarta ba tukuna, kuma Allah ba zai ba da umarni domin hallaka ta gaba ɗaya ba. Ya kamata mutane su ga ikon Allahntaka yana bayyana a hanya mai ƙarfi da bayyananniya, domin a bar su ba tare da wani uzuri ba. Mahalicci mai jinƙai yana shirye ya yi haƙuri da muguntarsu har zuwa tsara ta huɗu. Sa’an nan, in ba a ga wani sauyi zuwa ga abin da ya fi kyau ba, hukunce-hukuncensa za su sauko a kansu.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> “Daidaitacce ba tare da kuskure ba, marar iyaka Har yanzu yana riƙe da lissafi da dukan al’ummai. Yayin da ake miƙa jinƙansa tare da kiraye-kirayen tuba, wannan lissafi zai ci gaba da kasancewa a buɗe; amma sa’ad da adadin ya kai wani matsayi da Allah ya ƙayyade, aikin hidimar fushinsa yana farawa. An rufe lissafin. Haƙurin Allah ya ƙare. Babu sauran roƙon jinƙai a madadinsu.” Testimonies, volume 5, 208.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

’Yar’uwa White ta bayyana hukunce-hukuncen da suka fara da dokar Lahadi a matsayin “hukunce-hukuncen hallakarwa na Allah.” Ta koyar da cewa ya riga ya makara ga wawaye ’yan Adventist na Laodicea, waɗanda suka samu dama su shirya domin rikicin da zai zo da tsakar dare, amma suka ƙi yin haka. Wannan lokacin na hukunce-hukuncen hallakarwa ga budurwai wawaye, “lokacin jinƙai” ne ga waɗanda ba su riga sun ji gaskiya ba.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> “Kai, da ma mutane za su san lokacin ziyarar da aka yi musu! Akwai mutane da yawa da har yanzu ba su ji gaskiyar gwaji ta wannan lokaci ba. Akwai kuma mutane da yawa waɗanda Ruhun Allah yake ta fama da su. Lokacin hukunta hallakarwa na Allah shi ne lokacin jinƙai ga waɗanda ba su sami wata dama ta sanin abin da yake gaskiya ba. Cikin tausayawa Ubangiji zai dubi waɗannan. Zuciyarsa mai jinƙai ta motsa; hannunsa kuma har yanzu a miƙe yake domin ceto, alhali kuwa an rufe ƙofa ga waɗanda ba su yarda su shiga ba.” Testimonies, juzu’i na 9, 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Sa’ad da aka buɗe hatimi na bakwai, sai aka ji “muryoyi, da tsãwa-tsãwã, da walƙiyoyi, da girgizar ƙasa.” “Sa’ar” da “girgizar ƙasa” ta Ru’ya ta Yohanna goma sha ɗaya ta fara cika ita ce juyin juya halin Faransa, kuma cikakkiyar cikar wannan “sa’a” ita ce “girgizar” dabbar “ƙasa,” a cikin dokar Lahadi mai zuwa nan ba da daɗewa ba. A cikin wannan “sa’a” ne ake cikakken buɗe hatimi na bakwai. Gicciye yana misalta dokar Lahadi, kuma a wurin gicciye aka yi wata babbar girgizar ƙasa.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Yesu kuwa, da ya sāke yin kuka da babbar murya, ya ba da ransa. Sai ga shi, labulen Haikali ya tsage gida biyu tun daga sama har ƙasa; ƙasa ta girgiza, duwatsu kuma suka tsage. Matiyu 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

A kan gicciye, an tumɓuke mulkin shaidanu, kamar yadda za a yi a lokacin dokar Lahadi.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> “Almasihu bai ba da ransa ba sai da ya kammala aikin da ya zo ya yi, kuma da numfashinsa na ƙarshe ya ɗaga murya ya ce, ‘An gama.’ Yohanna 19:30. An riga an ci yaƙin. Hannunsa na dama da tsattsarkan damtsensa sun ba shi nasara. A matsayin Mai Nasara ya kafa tutarsa a kan madawwaman tuddai. Ashe, ba farin ciki ne ya kasance a cikin mala’iku ba? Dukan sama ta yi murnar nasarar Mai Ceto. An kayar da Shaidan, kuma ya san cewa mulkinsa ya lalace.” The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Girgizar ƙasar gicciye wakilci ne na “gaskiya,” wadda ita ce Alfa da Omega. “Gaskiya” ita ce mafari, tsakiya da ƙarshe; ita ce kalmar Ibrananci da aka ƙirƙira ta wajen haɗa harafi na farko, na goma sha uku, da na ƙarshe na jerin haruffan Ibrananci. An yi girgizar ƙasa sa’ad da Kristi ya mutu, sannan kuma wata girgizar ƙasa a tashinsa daga matattu. A wurin gicciye an yi girgizar ƙasa ta farko, sa’an nan kabari, sannan kuma girgizar ƙasa a tashinsa daga matattu. A duka girgizar ƙasan biyun, an buɗe kaburbura.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> “Sa’ad da Yesu, yana rataye a kan gicciye, ya yi kira da babbar murya, ‘An gama’, duwatsu suka tsage, ƙasa ta girgiza, kuma an buɗe waɗansu kaburbura. Sa’ad da Ya tashi a matsayin mai nasara a kan mutuwa da kabari, alhali ƙasa tana tangal-tangal, ɗaukakar sama kuma tana haskakawa kewaye da wuri mai tsarki, da yawa daga cikin matattun adalai, masu biyayya ga kiranSa, suka fito a matsayin shaidu cewa Ya tashi. Waɗannan tsarkaka da aka yi wa wannan tagomashi, waɗanda aka tashe, sun fito cikin ɗaukaka. Su ne zaɓaɓɓu kuma tsarkaka daga kowane zamani, tun daga halitta har zuwa kwanakin Almasihu. Haka kuwa, yayinda shugabannin Yahudawa suke neman ɓoye gaskiyar tashin Almasihu daga matattu, Allah ya zaɓi ya fito da wata ƙungiya daga kaburburansu domin su ba da shaida cewa Yesu ya tashi, kuma su shelanta ɗaukakarSa.” Early Writings, 184.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

A girgizar ƙasa ta fari, aka buɗe kaburbura; kuma a girgizar ƙasa ta ƙarshe, aka buɗe kabarin Kristi. A Ru’ya ta Yohanna sura ta goma sha ɗaya, shaidun nan biyu suna fitowa daga kaburburansu a daidai sa’ar da girgizar ƙasa take faruwa. Girgizar ƙasar ita ce dokar Lahadi, wadda gicciye yake wakilta a matsayin alama. Saboda haka, za a yi tashin matattu guda biyu a sa’ar dokar Lahadi. Na fari yana wakiltar haihuwar dubu ɗari da arba’in da huɗu, wadda take faruwa kafin mace ta fara naƙuda; na biyu kuwa yana faruwa a lokacin naƙudarta. Matar Ru’ya ta Yohanna sura ta goma sha biyu da fari tana haifar da ɗa namiji wanda zai yi mulkin al’ummai da sandar ƙarfe, ba tare da wata naƙuda ba. Sa’an nan kuma a lokacin dokar Lahadi, naƙudarta ta fara, ta kuma haifi ɗa na biyu. Da fari, tana haifar da Iliya; a ƙarshe kuma tana haifar da Musa. Dokar Lahadi ita ce sa’ar tashin matattu na tagwayen Ru’ya ta Yohanna sura ta bakwai.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Sa’ad da hatimi na bakwai ya buɗe sarai a lokacin dokar Lahadi, sai shiru ya kasance cikin sama na rabin sa’a.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> “Amma Allah ya sha wahala tare da Ɗansa. Mala’iku suka ga azabar Mai Ceto. Suka ga Ubangijinsu kewaye da rundunonin sojojin Shaiɗan, halittarsa na nauyaya ƙarƙashin wani firgici mai razanarwa, mai banmamaki, mai ɓoye. Shiru ya mamaye sama. Ba a taɓa ko garaya guda ba. Da a ce masu mutuwa sun iya ganin mamakin rundunar mala’iku yayinda, cikin baƙin ciki na shiru, suke kallon Uba yana raba haskenSa, ƙaunarSa, da ɗaukakarSa daga ƙaunataccen ƊanSa, da sun fi fahimtar irin ƙyamar da zunubi yake da ita a gabansa.” The Desire of Ages, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Rabin awa na farko na sa’ar girgizar ƙasa yana wakiltar haihuwa ta farko ko tashin matattu na shaidun biyu. A cikin wannan rabin awa, ana hatimce shaidun biyu. Dole ne a hatimce su tun kafin dokar Lahadi, domin su ne tutar da take kiran ɗan na biyu daga kabari a cikin rabin awa da ya rage. Ɗan na biyu za a iya kawo shi ga rai ne kaɗai ta wurin ganin maza da mata masu hatimin Allah a lokacin naƙudar rikicin dokar Lahadi.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Aikin Ruhu Mai Tsarki shi ne ya gamsar da duniya game da zunubi, da adalci, da kuma hukunci. Duniya za a iya yi mata gargadi ne kawai ta wurin ganin waɗanda suka gaskata gaskiya an tsarkake su ta wurin gaskiya, suna aiki bisa manyan ƙa’idoji masu tsarki, suna nuna, a ma’ana mai girma da ɗaukaka, iyakar bambanci tsakanin waɗanda suke kiyaye umarnan Allah, da waɗanda suke tattake su a ƙarƙashin ƙafafunsu. Tsarkakewar Ruhu tana fito da bambanci tsakanin waɗanda suke da hatimin Allah, da waɗanda suke kiyaye ranar hutu ta ƙarya. Sa’ad da gwaji ya zo, za a nuna a sarari abin da alamar dabbar take. Ita ce kiyaye Lahadi. Waɗanda, bayan sun ji gaskiya, suka ci gaba da ɗaukar wannan rana a matsayin mai tsarki, suna ɗauke da sa hannun mutumin zunubi, wanda ya yi tunanin canja lokatai da dokoki.” Bible Training School, December 1, 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

’Ya’yan fari na macen su ne dubu ɗari da arba’in da huɗu waɗanda aka bayyana a matsayin ’ya’yan fari a cikin littafin Ru’ya ta Yohanna. Su ne ke wakiltar alamar da sauran garken dole ne su gane a cikin rikici da faɗan da ke tattare da yaƙin dokar Lahadi. Wannan alamar ita ce Asabar, wadda dubu ɗari da arba’in da huɗu suke riƙe da ita a lokacin da yin haka ya zama haramun. ’Yar’uwa White ta kira tutarsu “tutar Yarima Emmanuel mai tabon jini.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> “A cikin wahayi na ga rundunoni biyu suna cikin mummunan faɗa. Ɗaya rundunar tutoci ne suke jagoranta masu ɗauke da alamomin duniya; ɗayar kuma tutar Yarima Emmanuel ce mai ɗigon jini take jagoranta. Tuta bi da tuta aka bari suna jan ƙasa cikin ƙura, yayin da runduna bi da runduna daga cikin sojojin Ubangiji suka haɗa kai da maƙiyi, kuma ƙabila bi da ƙabila daga sahun maƙiya suka haɗu da mutanen Allah masu kiyaye dokoki. Wani mala’ika mai tashi a tsakiyar sama ya sa tutar Emmanuel cikin hannaye da yawa, alhali wani babban janar yana kira da babbar murya yana cewa: ‘Ku shiga cikin sahu. Bari waɗanda suke masu aminci ga dokokin Allah da shaidar Almasihu su ɗauki matsayinsu yanzu. Ku fito daga cikinsu, ku rabu dabam, kada kuma ku taɓa abin da yake ƙazami, ni kuwa zan karɓe ku, in zama Uba a gare ku, ku kuwa za ku zama ’ya’yana maza da mata. Bari duk masu so su zo domin taimakon Ubangiji, domin taimakon Ubangiji a gāba da maɗaukaka.’” Testimonies, juzu’i na 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Tutar da ta jiƙe da jini ita ce abin da sauran garken Allah dole su gani a lokacin rikicin dokar Lahadi. Tutar nan haske ne mai tasowa wanda dubu ɗari da arba’in da huɗu suke ɗauke da shi. Wannan tuta jajaye ce a launi, gama tuta ce da ta jiƙe da jini. An yi wa wannan tuta kwatanci a yaƙin Yeriko, sa’ad da Rahab ta karɓi ’yan leƙen asirin ta kuma kāre su, sa’an nan ta amince da miƙa kai ga rundunar Joshua ta wurin rataye jan zare a tagarta. Rahab tana wakiltar ’ya’yan fari na biyu na Allah a lokacin rikicin dokar Lahadi, waɗanda suke gani kuma suke karɓar alamar jan zaren, su kuma shiga cikin biyayya ga rundunar Joshua. Jan zaren da Rahab ta yi amfani da shi alama ce ga rundunar Joshua kada su hallaka gidan Rahab.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Rahab tana wakiltar waɗanda har yanzu suke cikin Babila a lokacin rikicin dokar Lahadi, kuma rundunar Yoshuwa tana wakiltar ’ya’yan fari na dubu ɗari da arba’in da huɗu. Igiyar ja alama ce ta Asabarin Allah. Igiyar jan ita ce umarnin da ’yan leƙen asirin suka ba Rahab, wanda dole ne ta bi idan za ta sami kāriyar Allah.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Ga shi, sa’ad da muka shiga ƙasar, za ki daure wannan igiyar jan zare a tagar da kika saukar da mu ta cikinta; kuma za ki kawo mahaifinki, da mahaifiyarki, da ’yan’uwanki, da dukan iyalin mahaifinki, gida zuwa gare ki. Joshua 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Alamar da waɗanda har yanzu suke cikin Babila dole su gani ana wakilta ta wurin jan zaren nan, wanda shi ne Asabar, amma wanda kuma yake bayyana bambanci tsakanin tagwayen nan biyu. Tagwan farko da aka haifa shi ne mutum dubu ɗari da arba’in da huɗu, gama suna riƙe da tuta mai ɗauke da tabon jini ta Yarima Emmanuel a hannuwansu.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Kuma zai kafa tuta ga al’ummai, zai kuma tattara waɗanda aka kore daga cikin Isra’ila, ya kuma tara waɗanda suka warwatse na Yahuza daga kusurwoyi huɗu na duniya. Haka kuma kishi na Ifraimu zai gushe, kuma maƙiyan Yahuza za a datse su: Ifraimu ba zai ƙara yi wa Yahuza kishi ba, Yahuza kuwa ba zai ƙara tsananta wa Ifraimu ba. Amma za su fāɗa a kan kafaɗun Filistiyawa wajen yamma; tare za su washe mutanen gabas; za su miƙa hannunsu a kan Edom da Mowab; ’ya’yan Ammon kuma za su yi musu biyayya. Ishaya 11:12–14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Tagwayen fari yana da alamar ja, wato jan zare da ke nuna ɗan fari. Tagwayen fari shi ne Zarah, kuma na biyun da aka haifa shi ne Pharez.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> Sai a lokacin da take naƙuda, ga shi, tagwaye suna cikin cikinta. Kuma ya zama, sa’ad da take naƙuda, ɗaya ya fito da hannunsa; sai ungozomar ta ɗauka ta ɗaura jan zare a hannunsa, tana cewa, Wannan ne ya fara fitowa. Sai ya zama, yayin da ya mai da hannunsa baya, ga shi, ɗan’uwansa ya fito; sai ta ce, Yaya ka ɓalle ka fito? Wannan ɓarakar ta tabbata a kanka: saboda haka aka sa masa suna Faris. Bayan haka kuma ɗan’uwansa ya fito, wanda yake da jan zaren a hannunsa: aka sa masa suna Zarah. Farawa 38:27–30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Zarah yana nufin haske mai tasowa, kuma Pharez yana nufin ɓullowa. Sa’ad da tagwan Pharez ya ga haske mai tasowa na alamar jajayen zare a hannun tagwan ɗan’uwansa Zarah, sai ya “ɓullo,” wato ya fito daga Babila. Gane da Zarah ya yi ga haske mai tasowa na jajayen zaren yana nuna miƙa kai na tagwan da aka haifa na ƙarshe ga tagwan da aka fara haifa.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Kuma za su zo daga gabas, da daga yamma, da daga arewa, da daga kudu, su zauna a cikin mulkin Allah. Kuma, ga shi, akwai na ƙarshe waɗanda za su zama na farko, kuma akwai na farko waɗanda za su zama na ƙarshe. Luka 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Tarihin ɓoye na tsawar bakwai yana tantance alamomin hanya guda uku. Alamar hanya ta farko da ta ƙarshe duk baƙin ciki ne na cizon rai. Lokacin da yake tsakanin baƙin cikin cizon rai na farko da saƙon Kukan Tsakar Dare shi ne lokacin jinkiri. Daga Kukan Tsakar Dare, wanda shi ne alamar hanya ta biyu, wannan lokacin kuwa shi ne lokacin hatimi. Lokacin da yake lokacin hatimi yana ƙarewa a baƙin cikin cizon rai na ƙarshe.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Tarihin ɓoyayyen tsawa bakwai yana bayyana alamomin hanya guda uku. Alamar hanya ta farko da ta ƙarshe su ne buɗewar kaburbura a lokacin girgizar ƙasa. Tsakanin buɗewar kabari na farko da saƙon Kukan Tsakar Dare akwai lokacin jinkiri. Daga Kukan Tsakar Dare, wadda ita ce alamar hanya ta biyu, wannan tsawon lokaci shi ne lokacin hatimi. Lokacin nan, wanda shi ne lokacin hatimi, yana ƙarewa a buɗewar kabari na ƙarshe.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Waɗannan shaidu biyu na matakai uku na ɓoyayyen tarihin tsawar bakwai su ma mutuwar Almasihu da tashinsa daga matattu suna ba da shaida a kansu. Buɗewar kabari ta fari an alamta ta da baftismar Almasihu cikin kabarin ruwa, kabari na ƙarshe kuwa shi ne gicciye. A tsakanin baftismar Almasihu da gicciye, Almasihu ya yi shelar saƙonsa, wanda ya kasance misalin Kukan Tsakar Dare. Ya cika wannan shelar cikin kwanaki dubu ɗari biyu da sittin. Bayan gicciye, cikin mutumin almajiransa, saƙon Kukan Tsakar Dare aka maimaita na kwanaki dubu ɗari biyu da sittin har zuwa mutuwar Istifanas.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

Shaidun biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya an ba su iko su yi shelar saƙon Kiran Tsakar Dare na kwanaki dubu ɗaya da ɗari biyu da sittin. Sa’an nan aka kashe su, aka bar su kwance a kan tituna har kwanaki dubu ɗaya da ɗari biyu da sittin, har sai da aka maido su ga rai, aka kuma ba su iko.

We will continue to investigate these truths in the next article.

Za mu ci gaba da bincika waɗannan gaskiyoyi a talifi na gaba.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Sai in akwai juyowar rai ta gaskiya zuwa ga Allah; sai in numfashin rai na Allah ya raya ran zuwa rai na ruhaniya; sai in masu furta gaskiya suna motsuwa ne ta bisa ƙa’idar da aka haifa daga sama, ba a haife su daga iri marar lalacewa ba, wanda yake rayuwa kuma yake dawwama har abada. Sai in sun dogara ga adalcin Kristi a matsayin kaɗai kariyarsu; sai in sun kwaikwayi halinsa, suna aiki cikin ruhunsa, tsirara suke, ba su sanye da rigar adalcinsa ba. Sau da yawa ana sa matattu su bayyana kamar masu rai; gama waɗanda suke aikata abin da suke kira ceto bisa ga tunaninsu na kansu, ba Allah ne yake aiki a cikinsu ya sa su so kuma su aikata abin da yake mai gamsarwa gare shi ba.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Wannan ajin ya sami cikakkiyar wakilci a cikin kwarin ƙasusuwan busassu da Ezekiyel ya gani a cikin wahayi.” Review and Herald, January 17, 1893.

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